with the soule but with the body the flesh of Christ The word was made flesh Joh. 1.14 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being an adverbe denoteth not so much the subject as the manner of this inhabitation and therefore I shall say nothing farther of this sense The second exposition is that I shall sticke unto which rendreth bodily personally now to cleare this I shall prove first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be so expounded secondly that it must be so expounded 1 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be expounded personally That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth with the Greekes a person Bishop Davenant proveth out of diverse approved Authours and our English tongue useth frequently body for a person Thus some body or no body is as much as some person or no person a good or naughty body is a good or naughty person Bodily perill is personall perill And others tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.1 is as much as persons If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body may signify a person then it will follow a conjugatis that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify personally In a second place we are to evince that it must be here interpreted personally We may here presuppose with the consent of all the orthodoxe that in these words we have a description of anunion of the Godhead with the manhood in Christ Now this union must be either accidentall or substantiall It cannot be accidentall and extrinsecall as the Nestorians affirme onely by the Godheads love of operation in and outward relation unto the manhood For where two c Duae substantiae integrae accidentaliter unitae non denominant se substantialiter sed tantum denominativè ut homo diciâ—ur vestitus non vestis At in nostro casa denominatio est substantialis quia Deus dicrtur homo non tantum humanatus vicissim homo dicitur De us no tantum Deifer ut Nestorius dicebat Becan Sum. tom 5. Cap. 6. q. 2. entire perfect and compleate substances are united onely accidentally there they are predicated one of another only accidentally and denominative As for example there is only an extrinsecall and accidentall union betwixt a man and his garment and the garment is predicated of the man only denominatively Homo dicitur vestitus non vestis We say onely that a man is cloathed with his garment not that he is the garment it selfe But now the Godhead and manhood as appeareth by collation of this place with other scriptures are predicated of one another substantially We may say concerning Christ that God is man and man God And hence we may inferre that the union betwixt the Godhead and the manhood in him is substantiall But now a substantiall Vnion is againe threefold integrall essentiall personall The union betwixt the Godhead and manhood of Christ is not integrall or essentiall therefore it is personall 1. 'T is not integrall for that is of materiall and quantitative parts Now the Godhead is spirituall and therefore impartible and besides on the manhoodâ— part it is not only with the body but with the soule and the soule being a spirituall substance is uncapable of such an union or composition In the Second place it is not essentiall for all essentiall union of two natures that is physicall and reall is of the forme with the matter But now no such Union can have place in the two natures of Christ for the Godhead is a pure act immutable and independent therefore it is blasphemy to ascribe such imperfection unto the Godhead as to make it either the forme or matter of the manhood Besides the result of an essentiall union is a third nature arising out of two partiall and incompleat natures but the Godhead and manhood of Christ are two entire perfect totall compleat natures and therefore there can be no essentiall Vnion betwixt them It remaineth then that the Vnion between them is onely personall and hypostaticall the bond whereof is the subsistence or personality of the word For the person of the word subfisteth in both natures it is but one person that is God man For the farther proofe of this personall union betwixt the two natures of Christ I shall alleadge but one Argument out of Becanus d Duae formae quae in abstracto non praedicantur de se invicem non possunt etia m de se invicem praedicari in concreto nisi propter conjunctionem in eodem supposito ut patet in calore luce At humanitas Divinitas sunt distinctae formae nec una dealtera praedicatur in abst racto Ergo nec in concreto possunt de se invicem praedicari nisi uniantur in eadem personâ In Christo autem praedicantur de se invicem quia rectè dicimus Deus est homo homo est Deus ergo in Christo uniuntor in eadem persona Sum. Theol. tom 5. cap. 6. q. 2. and so proceede Two natures formes or beings which cannot be predicated of one another abstractively cannot be also affirmed of one another in a concretive way unlesse it be by reason of an hypostaticall conjunction between them in one subsistence But now the Godhead or manhood of Christ are two distinct formes natures or beings whereof one cannot be affirmed of the other in an abstractive predication We cannot say the Godhead is the manhood or the manhood the Godhead but now we find in scripture that in Christ God is man and man God and therefore the Godhead and manhood are united in one person For the fuller unfolding of this union I shall desire you to observe these two things in the text concerning it the extreams and the manner of it 1. The extreames of the union the termes united the manhood implied in the pronoune in him the Godhead expressed unto the full all the fulnesse of the Godhead 2. We have the manner of the union and that set forth ab adjuncto and a genere 1. By it's Adjunct permanency dwelleth 2. By it's sort or kind it is no common but a personall inhabitation dwelleth bodily that is personally 1. Then we have the extreames of the union the termes united the Godhead and the manhood the former implied the latter expressed The former implied in the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him For though it immediately signifieth in his person yet it signifies his person as denominated after the humane nature and so in the upshot implieth the humane nature For proofe of this I shall make use of an argument that is used by e Nisi plenitudo Deitatis in Christo eo modo habitare dicatur ut in ipsius carne habitet toliitur discrimen inter inhabitans habitaculum ac dicetur divinitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ipsa In Deo omnia sunt essentialia seu in ipsa essentiâ ergo illius respectu inhabitans ab habitaculo distingui nequit Quicquid de Christo praedicatur vel secunduÌ„ divinam tantùm
Authore Jo. Prideaux S.T. profes R. in folio Fasciculus Controversiarum Theol. Authore Jo. Prideaux S. Th. D. in 4o. Theologiae Scholasticae Syntagma Mnemonicum Conciliorum Synopsis Authore Jo. Prideaux S.T.D. in 4o. An Easy and Compendious Introduction for Reading all sorts of Histories Contrived in a more facile way then heretofore hath been Published by Jo. Prideaux D.D. in 4o. The Doctrine of the Saints Perseverance examined and confirmed by J. Owen D.D. in folio Socinianisme examined in the confutation of Biddles and the Racovian Catechisme by Jo Owen D.D. A Review of the Annotations of H. Grotius in reference unto the doctrine of the Deity and satisfaction of Christ in Answ to Dr. Hammond By Jo Owen D.D. 4o. Of the Mortification of sin in beleivers with a Resolution of sundry cases of Conscience thereunto belonging by J. Owen D.D. 8o. Diatriba de Justitia Divina seu Justitiae Vindicatricis Vindiciae Authore Jo. Owen D. D. in 8o. Providentiall Alterations in their Subserviency to Christs Exaltation Opened in a Sermon on Ezek. 17. vers 24. by Io. Owen D. D. in 4o. A Sermon concerning the Kingdome of Christ and power of the Civill Magistrate about things of the Worship of God on Dan. 7.15,16 by Io. Owen D. D. in 4o. A Guide to the Holy City or Directions and Helps to an Holy Life by Io. Reading B.D. in 4o. Opera Mathematica de Angulo Contactus semicirculi disquisitio Geom de Sect Conicis Tractat Arithmetica Infinitorum Eclipseos observatio Auct Jo Wallis Geom. Profes S. T. D. 4o. Jo. Wallis Geom. Profes Saviliani in Ac. Ox. Grammaticae linguae Anglicanae cui praefigitur de Loquela sive sonorum formatione tractatus Grammatico-Physicus in 8o. Apologia Ecclesiae Anglicanae grae lat Auct Joh Juello 8o. Tract de Demonstratione Auct Joh Flavel 8o. Dionysius Longinus de grandi Loquentiâ gr lat cum not 8o. Joh Barclaii Poemata 12o. Latium Lycaeum Graeca cum Latinis sive Gram Artis in utraque lingua lucidissima Auct Rob Wickens 8o. Conciones tres apud Acad Oxon. Tract de Jure Divino Diei Dominici Auct Hen Wilkinson S. T. D. 8o. Stratagemata Satanae Auct Jacob. Acontium 8o. Musica Incantans sive Poema exprimens Musicae vires Auct Rob. South 4o. Diologi Gallico-Anglico-Latini Authore Gab. Dugress in 8o. Jul. Lu. Florus de Rebus à Romanis gestis cum Annot. Jo. Stadii Claud. Salmasii in 12o. Roberti Baronii Philosophia Theologiae Ancillans in 8o. Eryci Puteani Suada Attica sive Orationum select Syntagma in 8o. Eryci Puteani Historia Insubrica in 12o. Jo. Bambrigii Astron Profes Saviliani in Ac. Ox. Canicularia Quibus accesserunt Insigniorum aliquot Stellarum Longitudines Latitud Ex Astron obser Vlug Beigi in 8o. Adagialia Sacra Novi Testam Selecta Exposita ab And. Schotto in 12o. Jo. Buridani Quaestiones in decem lib. Aristotelis ad Nichomachum in 4o. Iuris Iudicii Fecialis sive Iuris inter gentes Quaestionum de eodem explicatio Authore R. Zouch LL.D. in 4o. Specimen Quaestionum Iuris Civilis cum designatione Authorum à quibus in utramquè partem discutiuntur Authore R. Zouch LL.D. in 4o. Cases and Questions Resolved in the Civil-Law Collected by R. Zouch Professor of the Civill-Law in Oxford in 4o. Pliny's Panegericke A Speech in Senate to the Emperour Trajan Translated into English by S. Rob. Stapleton in 4o. The Royall Slave a Tragi Comedy written by M. William Cartwright in 4o. A Seasonable Expostulation with the Netherlands Declaclaring their Ingratitude to the Necessity of their Agreement with the Commonwealth of England in 4o. A True Narration of the Miraculous Deliverance of Anne Greene who being Executed at Oxford Decemb. 14. 165º afterwards Revived with divers Poems thereon in 4o. The Hoary Head Crowned a Funerall Sermon on Prov. 16.31 by Thom Hodges B.D. The Only way to Preserve Life A Sermon on Amos 5.6 by Gr. Williams D.D. King Davids Sanctuary A Sermon Preached before the King at Oxford Psal 73.25 by Rich Herwood M.A. 4o. The Immortality of Humane Soules asserted in Answer to a Tract entituled Mans Mortality in 4o. A Treatise of the Consecration of the Son of God to his everlasting Priesthood being the 9th book of Commentaries upon the Apostles Creed By Tho Jackson D.D. in 4o. Good Counsell for the peace of the Church by B Davenant and B Hall in 4o. Confessions and proofes of Protestant Divines and Reformed Churches for Episcopacy with the Originall of Bishops and Metropolitans in 4o. The Doctrine of Christian Liberty by Bishop Downamt 8o. Horace and Persius in English by Dr. Holliday 8o. A defence of Tithes by Jo Ley. 4o. A Buckler for the Church of England in Ans to Mr. Pendarvy's Queries by William Ley. 4o. Vindiciae Acudem in Ans to Websters Exam Acad by S. Ward D.D. 4o. A Treatise of Prayer or an Apology for the use of the Lords prayer By Tho Hodges B.D. 12o. The Private Christians non ultra or a plea for the Lay-mans interpreting of Scriptures 4o. A Compleat Concordance of the English Bible composed after a new and most compendious method By Robert Wickens 8o. Advice to a Son or directions for his better Conduct through the various and most important Encounters of this life 12o. Politicall Reflections upon the Government of the Turks Nich Machiavel c. by the same Author 12o. The want of Church-Government no warrant for a totall omission of the Lords Supper with a reply to Mr. Fullwood By Hen Jeanes 8o. The severall Treatises contained in this Volume viz. Of the sinfull feare of Man and Immortality of the soule on Math. 10.28 And feare not them which Kill the Body c. Of Christs Incarnation on John 1.14 And the word was made flesh Of the Resurrection of Christ on Colos 1.18 Who is the beginning the first borne from the dead Of the Fulnesse of Christ considered according unto 1. His Relations 2. His natures Divine and Humane 3. His twofold state of Humiliation and Exaltation On Coloss 1.19 For it pleased the Father that in him should all fulnesse dwell To which may be added a Treatise formerly Publisht by the same Author Of the excellency of prayse and thanksgiving on Psal 92.1 It is a good thing to give thanks unto the Lord c.
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
is the brightnesse of his fathers glory Hebr. 1.3 the Prince of life Acts. 3.15 the Lord of glory 1 Cor. 2.8 But in a second place in the exaltation of Christ besides this externall declaration of the glory of his Godhead there was farther a reall collation of an all-fulnesse of glory upon his manhood It is generally resolved by the Schoolmen and for ought I know not gainesaid by Protestants that Christ in regard of his soule was from the very first instant of his conception comprehensor blessed full of glory and injoyed the happinesse of heaven for the substance of it This Aquinas proveth part 3. quaest 34. art 4. Because even then he received grace not by measure But now if his grace should fall short of that of comprehensors the saints and Angels in heaven If he should not have enjoyed the light of glory If his graces had not beene alwaies acted in the vision fruition and comprehension of God there had been a measure in his grace The spirit had beene given unto him by measure Unto Aquinas I shall adde Becanus who upon the same argument thus reasoneth Sum. The. par 3 tract 1. c. 9. quaest 2. Christ according unto his humanity had the cleare vision of God from the very instant of his conception The reason is because it is manifested that he had this vision before his death But the reason and ground of his having of it before his death was the hypostaticall union Therefore seeing this reason or ground of the beatificall vision agreed unto him from the very instant of his conception therefore we must say that he had the vision of God from the first moment of his conception The major is plaine from that in Joh. 3.13 No man hath ascended up to heaven but he that came downe from heaven even the sonne of man which is in heaven Where the verbe ascendit is of the preterperfect tense whereby Christ signified that he had now already ascended into heaven which could not be true of a corporall ascent but of a spirituall by the beatificall vision The same thing may be gathered from that in John 12.26 If any man serve me let him follow me and where I am there shall also my servant be And from Chap. 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me From these and the like places it is evident that Christ when he spake these things was in the estate of blessednesse unto which he also wished and desired that the Apostles might come Whence I conclude that he was alwaies in that state from the very instant of his conception because there is no reason why he should be in it then and not before Of this heaven-happniesse in the soule of Christ from the beatificall vision there would alwaies without Gods miraculous restraint and prevention have beene two as it were connaturall sequels 1. a fulnesse of unspeakable and unconceivable joy solace delight pleasure and comfort in his soule 2. a redundancy of glory from his soule unto his body But by the speciall dispensation of God the resultancy of the former was suspended and withheld in the time of his passion and the latter the a Secundum naturalem habitudinem quae est inter animam corpus ex gloria animae redundat gloria ad corpus Sed haec naturalis habitudo in Christo subjacebit voluntati Divinitatis ipsius Ex quâ factum est quod beatitudo remaneret in anima non derivarâ—tur ad corpus sed care pateretur quae conveniunt naturae passibili secundum illud quod Damasc dicit quod beneplacito Divinae voluntatis permittebatur carni pati operari propria Aquinas part 3. quaest 14. ar 1. Anima Christi a principio suae conceptionis fuit gloriosa per fruitionem Divinitatis per fectam Est autem dispensativè ut ab anima gloria non redundaret incorpus ad hoc quod mysterium nostrae redemptionis suâ passione impleret Et ideo peracto hoc mysterio passionis mortis Christi statim anima in corpus in resurrectione resumptum suam gloriam derivavit Et ita factum est corpus illud gloriosum Aquinas par 3. quaest 54. ar 3. derivation of glory from his soule unto his body was totally deferred untill his Exaltation And then indeed the interruption of joy in his soule the interception of glory from his soule to his body was altogeather removed 1. His soule was filled with all that joy solace pleasure delight and consolation which can possibly flow from the sight of an object so infinitely pleasing as is the essence majesty and glory of God In the presence of God he had fulnesse of joye at his right hand pleasures for evermore Psal 16.11 God made him full of joy with his countenance Act. 2.28 2. His body was replenished with as much glory as was proportionable unto the most vast capacitie of the creature It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body of glory that is a most glorious body in it selfe and the spring of glory unto others Of this glory of Christs body Peter James and John had a glimpse in the transfiguration Math. 17.2 He was transfigured before them and his face did shine as the sunne and his rayment was white as the light Glory was coevall unto his soule from it's first creation but the flowing of it unto his body was stope to qualifie him for the worke of our redemption for that was to be wrought by suffering and if his body had been glorified it would have beene impassible and could not have suffered But now here at the present by speciall dispensation God giveth way unto the redounding of glory from his soule unto his body and this transitory glory was such as that it changed the naturall darknesse of his flesh and made his face to shine as the sun nay it brake through the obscurity of his rayment and made it white as the light His rayment became shining exceeding white as snow so as no fuller on earth can white them Mark 9.3 Of the fulnesse of glory that was conferred upon Christ in his exaltation there were diverse prophecies and types in the old Testament most cleare and pregnant affirmations in the new Testament 1. Divers prophecies and types in the old Testament 1. Prophecies and the most remarkable prophecy hereof is in Psalm 16. v. 9 10 11. which is applied unto Christ by the Apostle Peter Acts. 2. vers 25. usque ad 32. Thou wilt not leave my soule in hell neither wilt thou suffer thy holy one to see corruption Thou wilt shew me the path of life In thy presence is fulnesse of joy at thy right hand there are pleasures for evermore In these words the Psalmist prophesieth of the resurrection of Christs body and the glorification of his soule 1. Of the resurrection of his body and that he
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
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
together gâ—oweth unto an holy Temple in the Lord. As the ground stone in the corner because it beares up the joynts couplings of the whole edifice is therefore the chief stay thereof So Christ upholds the chief weight of his Church because he is a prop unto the salvation of every soule therein as a Prophet by his word as a Priest by the satisfaction and merit of his sacrifice and by his constant and uninterrupted presentation thereof unto his Father in his intercession and as a King by his power and spirit But now the chief corner stone though it be a foundation stone yet it is but a part though a principal part of the foundation But now Christ is not only a principal but the total sole and entire foundation of his Church that is of her salvation 1 Cor. 3.11 for other foundations can no man lay then that is laid which is Jesus Christ Acts. 4.12 Yea but the Prophets and Apostles are at least a secondary and ministerial foundation Ye are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chief corner stone Ephes 2.20 But 1. Some here by foundation understand Christ himselfe who is said to be the foundation of the Prophets and Apostles objectively the fundamental object of their doctrine the foundation which they laid in their ministry both by preaching and writing But suppose 2. that these words the foundation of the Prophets and Apostles be as Estius saith expounded intransitively and thus paraphrased which is the Prophets and Apostles Why then the Prophets and Apostles are taken not in regard of their persons or successours but metonymically in regard of their doctrine which they left behind them in scripture for they declared it with such infallible certainty as that it is unto the Church a doctrinal foundation and serveth as an instrument to lay every Believer on the personal foundation Christ Jesus But 2. I shall prove the sulness of each of his offices his Prophetical his Priestly his Kingly office 1. There was in him a fulness of the Prophetical office Mal. 3.1 He is the Angel or messenger of the Covenant to wit of grace and reconciliation the chief Ambassadour from the Father for the revelation offer and confirmation thereof unto the Church He is the Apostle of our profession the Gospel Christian doctrine faith or Religion which we profess and he is so tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is the supreame of all the Ambassadours whom his Father hath sent for the promulgation thereof Thus also is he tearmed by way of eminency the faithful and true witness Revel 3.14 Because he alone hath fully and effectually revealed the truth and will of God by himselfe and his ministers He is the word of the Father because he alone hath fully disclosed his mind Math. 23.8,10 One is your master even Christ he only teacheth with authority and efficacy and therefore he alone hath the mastership amongst all the teachers of the Church between whom there is a brotherhood and equality One is your-master Christ and all yee are Brethren No Teacher is an under master unto other Teachers One part of Christ's pastoral office is his Prophetical office to feed his sheep with the sound and saving doctrine of his word to make them to lie down in green pastures to lead them beside the still waters Psal 23.2 And the pastoral office agreeth unto him in all fulness ' He is the one shepherd Eccles 12.11 The chief shepherd 1 Pet. 5.4 The great shepherd of the sheep Hebr. 13.20 2. There was in Christ a fulness of the Priestly office such an unspeakable superexcellency of Priesthood as is incommunicable unto any other of the Sonnes of men And therefore the Apostle Paul stileth him emphatically a great high Priest Heb. 4.14 an High Priest of good things to come chap. 9. vers 11 an High Priest over the howse of God chap. 10. vers 21 the High Priest of our profession chap. 3. vers 1 a Priest for ever after the order of Melchisedech Heb 7.17 he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.24 an intransmissible Priesthood which passeth not from one unto another as it is varied in the margent which cannot pass from his own person unto any Successours or Vicars and Substitutes 3. And lastly there was in him a fulness of the Kingly office The government to wit of the Church shall be upon his shoulder Isai 9.6 and that this Government is supreame and regal is plaine by vers 7 where it is described to be upon the Throne of David and upon his Kingdome He is the Lord of the vine-yard Math. 21.40 He is in his howse not as a Servant but as a Sonne that is as Lord and master Hebr. 3.5,6 He is the King of Saints Revel 15.3 He is Michael the great Prince which standeth for the Children of his people Dan. 12.1 and 7.14 Christ is the Lord of all Acts. 10.36 that is as appeares by the foregoing verse of all that in every nation feare God and worke righteousness He is the Lord as of all persons so of all ordinances in his Church The Sonne of man is Lord even of the Sabbath day Math. 12.8 All things are dilivered unto me of my Father Math. 11.27 that is as Beza restraines the place all things appertaining unto the salvation of the Elect And indeed this his restriction is warrantable by the particular instance which he brings for examplification of this general Neither knoweth any man the Father save the Sonne and he to whomsoever the Sonne will reveale him The Sonne only hath delegated unto him from the Father authority to call and enlighten the Elect and reveale the Father unto them This fullnesse of Christs Kingly office is set forth in Scripture by his Head-ship over his Church for as head he hath such a full influence upon his Church internall and externall as that he needeth no viceroy no ministeriall or visible head on earth And that to be head of the Church is a dignity proper unto Christ and incommunicable unto any other the incomparable Cartwright proves as by others so especially by these two following arguments in his confutation of the Rhemist annotations on the New Testament pag. 487. 1. By the same reason that you may give this title of head unto a meere Man you may also give him the name of the first begotten of all creatures and the first begotten of the dead considering that the Apostle fastneth this unto the Crowne of our Saviour Christ as well as he doth the other Col. 1.15,18 2. This is further strengthned by the demonstrative Article whereby the Scripture is accustomed so to appropriate a thing unto one that it shutteth forth all other from communication therewith for when he saith that he is the head it is as much as if he would say he and none other Col. 1.18 This fullnesse of Christ's Kingly office is further signified by his power of the keyes
all in the name of Christ that is for the glory and honour of Christ for his names sake Math. 19.29 Psal 31.3 for this acception of this forme of speech Math. 18.20 Chamier quotes Chrysostome Salmeron Lucas Brugensis and interpreters generally conceive also that it is comprehended though not only comprehended in Col. 3.17 Whatsoever ye d◠in word or deed do all in the name of the Lord Jesus If all our actions are to have this reference then much more our sacred actions our acts of worship and religion Men would never make them subordinate unto inferiour ends if they were duely mindfull of that supereminent authority from which they have their institution there is a strange tradition of King Henry the seventh that for the better credit of his espials abroad with the contrary side he did use to have them cursed or excommunicated at Pauls by name amongst the bed-roll of the Kings enemies according to the custome of those times What was this but to bow heaven unto earth and make religion stoop and lackey unto policy Sir Francis Bacon but though Atheisticall and Machivilian politicians have thus served their turnes upon the ordinances of Christ it would be very strange that the Ministers of Christ and stewards of the mysteries of God should be thus unfaithfull Who can wee expect should be carefull of promoting Christs glory in his ordinances if they who by speciall commission be intrusted with their dispensation be neglective thereof make their principall ayme in them the furtherance of their private designes the shewing of their parts venting of their passions winning of applause filling of their purses ingratiating or ingrandizing themselves with the great men of the world All the authority that we have in spirituall and Ecclesiasticall matters is only by commission from Christ and therefore we should be if not ashamed yet afraid to imploy it any otherwise then for him and yet there have been some ministers in all ages that have abused their calling unto his disservice and dishonour their chiefe end in the worke of the ministery hath been their owne advancement in temporals and therefore they have made the Gospell bend unto the vaine and sinfull humors of men upon whom their preferment in the world hath depended they have wrested and perverted the word of Christ unto the patronage of their erroneous prejudices and base lusts Knowles his Turkish History the Grecian Bishops were wrought upon by the flattery and large promises of Andronicus to give him a generall absolution from the perfidious perjuries and bloody murders he had committed which obtained he had for a while the same Bishops in great honour but shortly after in greater contempt as men forgetfull of their duties and calling Herein I believe Basilius the then Patriarcke of Constantinople led the dance unto them of whom Mr Fuller gives this character He Andronicus were a Patron and Chaplain excellently met For what one made law by his lust the other endeavoured to make gospell by his learning In stating of any controversy Basilius first studied to find out what Andronicus intended or desired to do therein And then let him alone to draw that Scripture which would not come of it selfe to prove the lawfullnesse of what the other would practise Thus in favour of him he pronounced the legality of two most incestuous matches And this Grecian Pope gave him a dispensation to free him from all oathes c. which he had formerly sworne to Manuel or Alexius King Philip the second of Spaine had a counsell of conscience for the direction of his enterprises which often stretched their consciences to bring him out of many difficulties and free him from the bands of his promises but these and all others of the like stampe have left but an infamous memory behind them for men generally refuse to pay any respects unto their names that have been disregardfull of the name and honour of their heavenly Master Michael Paleologus to assure the Greek Empire unto himselfe and posterity acknowledged against the light and dictates of his conscience the supremacy of the Pope of Rome and did his utmost to unite and conforme the Greek Church unto the Latine but this his politique device as is gravely observed by the author of the Turkish history yeelded him not so much as the credit of an honourable funerall but dying in this attempt not far frō Lysimachia was there by his sonne Andronicus his commandment for whose advancement he had stayned both his faith honour obscurely buried in the feild a good way frō his cāp as unworthy of a better sepulchre for betraying that religiō which in his own judgment was most agreable unto the will mind of his Saviour Fourthly Ministers and people should approach all ordinances in the name of Christ that is with dependance upon him for their successe and efficacy thus the forme of speech is used concerning God Psal 20.5 In the name of our God we will set up our banners In the name of God that is depending upon God for assistance and why may it not have the same sense applied unto Christ our confidence in prayer preaching Baptizing administring of the Lords supper exercise of discipline should be only upon the assistance of Christ and not upon the ordinances in themselves or upon the parts gifts and graces of any Ministers whatsoever for what are the ablest and holiest ministers but instruments and therefore whatsoever they act towards the Salvation of mens soules is in the vertue of Christ their principall agent Without the concurrence of his Spirit the sacraments will prove but blankes or empty and naked signes the word otherwise the power of God unto salvation will prove altogether powerlesse or else the power of God meerly unto conviction condemnation the delivery of a man unto Satan will but irritate and exasperate and contribute nothing unto the salvation of the Spirit in the day of the Lord Jesus Mahomet the great Turk◠hearing that Scanderbeg would cut helmets head pieces and pouldrons cleane asunder with his Scymitar he sent to him for it thinking that there had been some extraordinary vertue in it and when Scanderbeg had sent it he put it into their hands who had the strongest armes about him but perceiving no such wonders as was reported of it he sent it back with scorne saying that he could get as good for his money out of every cutlers shop that he credited not what was related to him thereof but Scanderbeg in the sight of the Messenger having made strange and admirable proofes of it bad him tell his master that it was not the vertue of the sword but the strength of his arme To apply this unto our present purpose the word of Christ is quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soule and spirit and of the joynts and marrow Heb. 4.12 But now this is not by any vertue
should carry all in your meetings without dispute or contradiction you should not give place to such by subjectioÌ„ to borrow of the expressioÌ„ of the Apostle so much as for an hour that the truth of the Gospell might continue with you Gal. 2.5 resist the pride of such a man expresse but little respect unto him and this by Gods blessing may humble him however it is the likeliest course you can take to free your selves from the unhappy consequent of his domineering humor if you comply therewith submit thereunto If such men as these would but provide for their owne credit and the entertainment of their opinions whether true or false we dispute not why they have no such way or means as to frame themselves unto an affable humility for the progresse of both truth and error is hindred by the morose pride of their assertors nothing so much distastes our Antagonists and renders them averse from complyance as our superciliousnesse of which we have a remarkeable instance in our English * Holingshed pag. 151 152. Chronicle When Augustine the Monke sought to reduce the Brittaines unto the jurisdiction of the Church of Rome the Monkes of Bangour asked the advice of a certain wise and devout man among them who made this answer If he be the man of God follow him then sayd they how shall we proove whether he be so or not Then said he the Lord saith take up my yoke and learne of me for I am meeke and humble in heart If Augustine be humble and meeke in heart it is to be believed that he also beareth the yoke of Christ and offereth it to you to beare but if he be not meeke but proud it is certain that he is not of God his word is not to be regarded And how shall we perceive that said they find means said he that he may first come to the place of the Synod with those of his side and if he arise to receive you at your coming then know that he is the servant of God and obey him But if he despise you and arise not against you whereas you be more in number let him be despised of you They did as he commanded and it chanced that when they came they found Augustine sitting in his Chaire which when they beheld straightwaies they conceived an indignation and noting him of pride laboured to reproove all his sayings and gave a plaine answer that they would not receive him for their Arch-Byshop for they laying their heads together thus thought if he refuse now to rise unto us how much more will he contemn us if we shall become subject to him Secondly the unexampled humility of Christ compared with his magisteriall power and Lordly dominion over all things should provoke all ministers of the Gospell unto humility and all the possible expressions thereof unto their people their power is but subordinate unto Christs and ministeriall and therefore none of them should dare to Lord it over Gods heritage 1 Pet. 5.3 to assume a dominion over the faith of their people 2 Cor. 1.24 but they should professe and acknowledg themselves the servants of the Church for the Lord Iesus sake * Non dicit autem servos Iesu quod consequenter videbatur dicendum quia Iesum dixcrat Dominum sed i dicit quod est longè inferius atque humilius servos vestros Attamen ne nimis abjectè de suo ministerio lâ—qui aut sentire videatur add it per Iesum vel ut habent Graeca Syriaca propter Iesum quemadmodum etiam legunt atque exponunt Ambrofiaster Selulius Videtur autem in hac parte non repetendum verbum quod praecessit praedicamus non enim in eo versabatur Apostolorum praedicatio ut annunciarent se esse servos hominum sed aliud quippiam supplendum velut exhibemus fatemur aut profitemur aut quid simile ut sensus sis Nosmet-ipsos autem vobis exhibemus ut servos palam fatemur nos non aliud esse quà m servos vestros propter Iesum Dominum à quo ministerium hoc nobis in junctum est servos inquam vestros quia more servorum nos totos impendimus utilitati saluti vestrae procurandae Aestius in Locum 2 Cor. 4.5 Indeed we are not to serve the wills humors and desires of men for if we pleased men we should not be the servants of Christ Gal. 1.10 but the service that we owe unto our flocks is in order unto the salvation of their soules and for that we should spare no paines no labour of love no labour in the word and doctrine there were lately in the Church of God amongst us a generation of men that thought the feeding of Christs sheep by constant preaching a thing beneath those high places of dignity in which they sate and I am afraid that there are now among us too many that look upon the feeding of Christs lambs by catechizing as a thing unbecoming the greatnesse of their parts and learning are there not others that apply themselves wholly and altogether unto those that are either knowing or rich in their congregations as if the poor and ignorant were below their pastorall care O would these men but meditate as they ought upoÌ„ the depth of Christs humiliation together with his supreme soveraignty over all things and consider how that he came downe from heaven to minister unto and to die for the weakest poorest most ignorant and sinfull of the Sons of men they would with Paul in the 1 Cor. 9.19 make themselves the servants of all that they might gaine the more they would confesse themselves as he did Rom. 1.14 to be debters to the unwise as well as the wise unto the most illiterate and ignorant under their charge the greatest poverty and misery would exclude none from their ministeriall affections they would not disdaine to exercise their ministry as the famous Perkins did unto a prison and yet such places are the sinks of a nation They would stoop unto any course of teaching though never so low plaine and elementary if thereby they might feed any of Christs either sheep or lambs They would deny their wit and learning to the weake they would become as weake that they might gaine the weake they would be made all things unto all men that they might by all means save some 1 Cor. 9.22 There is one use or inference more behind which I must not passe by because our Saviour himselfe makes it All power is given to me in heaven and in earth goe ye therefore and teach all nations baptizing them in the name of the father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you Math 28.18,19,20 The words were spoken unto the Apostles but the substance of the charge belongs unto all ministers and that unto the end of the world ver 20. The Prophet Malachy taxeth the Priests of his time that they
for the promoting of this end We should then be very ungratefull wretches if we should not doe and suffer our utmost if called thereunto for the advancement of his glory especially seeing the utmost that we can doe and suffer for him is a poore inconsiderable nothing in comparison of what he hath done and suffered for us For our glory and happinesse he hath and will lay out his whole time even from his Incarnation unto the day of judgment Vnto us a child is borne unto us a sonne is given Isai 9.6 This was the scope of his humiliation and exaltation Rom. 4.25 Who was delivered for our offences and was raised againe for our justification and for the compleating and accomplishing of this worke he liveth for ever to make intercession Now unto such a peerelesse love the least returne we can make is to be very carefull to mis-pend none of our time unto the dishonour and disservice of such a Saviour to redeeme a good part of our time for his worship to imploy all our time for his glory Col. 3.17 I have been the briefer upon this fulnesse because it is grounded upon some other fulnesses of his which follow the fulnesse of the Godhead of grace of power of Satisfaction merit and of glory unto the handling of which we are in the next place to betake our selves 2. Christ secondly may be regarded absolutely as he is in himselfe without relation unto any other thing and so either according unto his natures or his twofold state of humiliation and exaltation 1. Christ may be look't upon according unto his natures and that both Divine and humane 1. According unto his divine nature as he is God and so there is in him all fulnesse absolutely without respect or comparison so consider'd he is as a mighty sea of being and perfection without banke or bottome in which are either formally or eminently all possible and conceivable perfections So considered he is all-fulnesse and that is more then the dwelling of all-fulnesse in him But this is not the fulnesse here meant for the fulnesse agreeable to Christ as God is underivative without a cause He being possest of it not by voluntary dispensation but by naturall necessity and so is not the fulnesse in the text that hath a cause the decree and pleasure of the father It pleased the father that in him should all fulnesse dwell If we consider Christ as man so there was in him a threefold fulnesse the fulnesse of the Godhead the fulnesse of grace and the fulnesse of power 1. The fulnesse of the Godhead In him dwelleth all fulnesse of the Godhead bodily Col. 2.9 There be but two orthodoxe interpretations of these words that can pretend unto any probability and the difference of them is grounded upon the various â—acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render'd bodily for that may signify either completivè truely and really in opposition to the Arke and Temple and other ceremonies of the law in which the Godhead was typically or else 2. personally to distinguish the inhabitation of the Godhead in the manhood of Christ from accidentall essentiall and integrall unions The First exposition is insinuated by a De ipso verò Capite nostro Apostolus ait Quia in ipso inbabitat omnis plenitudo Divinitatis corporaliter Non ideò corporalitèr quia corporeus est Deus sed aut verbo translato usus est tanquam in templo manufacto non corporaliter sed umbraliter habitaverit id est praefigurantibus signis Nam illas omnes observationes umbras futurorum vocat etiam ipso translate vocabulo Summut enim Deus ficut scriptum est non in manufactis templis habitat c. Austin in the latter end of his 57 Epistle Ad Dardanum and 't is that by the dwelling of all fulnesse of the Godhead bodily in Christ is meant nothing else but that in him were fulfilled the Ceremonies of the law And countenance unto this interpretation they fetch from vers 17. where Christ as a body is opposed unto the shadowes of the law Which are a shaddow of things to come but the body is of Christ Under the Old testament God his name and honour dwelled in the Sanctuary in the Tabernacle and Temple in the Arke and propitiatory between the Cherubims Deut. 12.11 1 Sam. 4.4 1 Kings 8.13 2 Kings 19.15 Psalm 26.8 Psalm 80.1 Isay 37.16 but this his dwelling was onely typicall and umbratile in shadowes and prefiguring signes In the manhood of Christ he dwelled bodily that is in it were fulfilled all the ceremonies and shadowes of the law Against this exposition I have these three following objections 1. These words as is cleare by the particle for are a proofe or argument to back or enforce the exhortation of the Apostle in the foregoing words Beware lest any man spoile you through Philosophy and vaine deceit after the tradition of men after the rudiments of the world and not after Christ For in him dwelleth all the fulnesse of the Godhead bodily But if the meaning of them be onely that Christ fulfilled the ceremonies of the law why then they will not be an home and adequate proofe For they will onely conclude against the ceremonies of the law the rudiments of the world and not reach Philosophy and the traditions of men This exposition then suites not with the coherence A Second objection is made by the solid and judicious b Insanctis inest per gratiam habitat in eis suum spiritum in illis exerens unde illud 2 Corinth 6. inhabitabo inambulabo in eis sed nunquam vel in ipsis vel in Angelis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo aliud significat haec vox quà m verè quasi umbris ceremoniarum opponatur bà c veritas Nam verè etiam non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitat in sanctis Zanchy The fulnesse of the Godhead is never said in scripture to dwell bodily in the saints or Angels but it may be said to dwell in them truely and not typically and therefore bodily doth not signifie truely in opposition unto the shadowes of the ceremonies under the law 3. This exposition as it is made to clash with the second is needlesse for as our new Annotations on the place the meaning is much at one in whether of the two senses we take the word For God is said in the Old Testament to dwell in the tabernacle Arke of the Covenant and Temple but onely as in the shadowes and figures of Christs humane nature which he should take on him in the fulnesse of time to dwell in the same personally or really and substantially with all his fulnesse There is a third exposition that maketh bodily to expresse the howse or Habitation in which the fulnesse of the Godhead dwelleth 't is not onely the soule but the body also Whereupon his body is termed a temple to wit of the Deitie Joh. 2.21 The personall union is not onely
tom 2. Quaest 5. Theolog. circa quintum Corallar de subjecto unionis hypostaticae That the hypostaticall union regards and affects the word only extrinsecally as it 's terme and that it respects the manhood only intrinsecally as it 's subject This is the common opinion of Schoolemen and for it Albertinus thus disputeth If the hypostaticall union be intrinsecall unto the word it must be either created or uncreated It cannot be created For this would inferre a change in the Godhead neither can it be uncreated because actuall union hath such an incompleate being as is dependant upon and essentially related unto something else and therefore utterly inconsistent with that infinite perfection which is in an uncreated being The hypostaticall union therefore is not intrinsecall but extrinsecall unto the allofulnesse of the Godhead in Christ Well this promised the absurdity and irrationality of what these men have asserted is apparent 1. For Altingius The union of the two natures can no where exist out of it's subject but the humane nature is the subject in which it is placed and therefore impossible for it to exist where the manhood is not The manhood is not every where and therefore the union is not every where and consequently the manhood is not every where united but onely there where the manhood hath it's existence for denomination from the union only followeth the existence of the union It doth not It cannot denominate where it is not 2. Then for the Great Hooker whereas he saith that the conjunction of the manhood with Deitie is extended as farre as Deitie that the body of Christ is joyned unto Deitie wheresoever Deitie is that his Bodily substance hath every where a presence of true conjunction with Deitie This also is easily refuted upon the same ground as that of Altingius was For however the conjunction of the manhood with the Deitie respects the Deity as a tearme unto which it is yet it regards the manhood alone as the subject in which it is And therefore it is extended as farre as the manhood onely and not as farre as the Deitie in which it is not at all And hereupon it followes that the body of Christ cannot possibly be joyned unto the Godhead where the body is not It cannot have a presence of conjunction where it hath not a presence of existence I shall adde one thing more and then I shall have done with what I have to say in refutation of these worthy Gentlemen The hypostaticall union by the common consent of School-men is modus substantialis not a substantiall entity but only a substantiall manner of being and the res modificata of it the thing which it modificates is the humanity of Christ But now it is utterly impossible that modus a manner of being should have any existence out of or apart from the Thing which it modificates Thus figure cannot exist sever'd from quantity Vbication a re ubicata duratio a durante sessio a sedente The subsistence or personality of a finite narure cannot exist without that nature The Papists who in order unto their monster of transubstantiation hold it possible for accidents to exist separated from their subjects yet are unanimous in affirming that mods cannot possibly by the divine omnipotency exist sunder'd a rebus modificatis All this being presupposed let any that is tender of the reputation of Mr Hooker tell me what probability of coherence there is betwixt these two propositions of his that the actuall position of Christ's manhood the res modificata i◠restrained and tyed unto a certaine place and yet that the modus the conjunction thereof with the Deitie is extended as farre as Deitie I shall illustrate what I have said by instancing in the union of the soule with the head of a man which though it be terminated unto the soule is onely placed in the head tanquam subjecto or rather re modificatâ Therefore this union is commensurate unto the presence of the head and cannot be said to be extended as farre as the soule which is tota in toto and tota in qualibet parte Though then the soule which is in the head be in all the other members yet we cannot say that it is united with the head in them As for the application of the similitude the reader may easily supply that out of what hath been already delivered That which occasioned this mistake in Altingius and Mr Hooker was as I suppose their conceite that if the manhood be not every where united with the person of the word and therein with the Godhead that then the person of the word and the Godhead may be said somewhere to be separated from the manhood This is apparent by the whole series of Altingius his discourse and no lesse seemeth to be imported by this following passage in Hooker premised by way of proofe unto this his assertion Because this substance saith he is inseparably joyned to that personall word which by his very divine essence is present with all things the nature which cannot have in it selfe universall presence hath it after a sort by being no where severed from that which every where is present c. But this is a Lutheran conceit and very untrue for from the infinitenesse and simplicity of the word it inevitably followeth that if it be any where united with the manhood that then it can no where be sever'd therefrom and we may illustrate it by that similitude which I have often alleadged of the soule We cannot say of the soule in the feet that it is separated from the head because the same indivisible soule that is in the feet is substantially united with the head and the union of the soule with the head is not in the feet but in the head onely there is nothing touching this particular which I can thinke of that remaineth unsatisfied but only one passage more in Hooker which I shall transcribe and briefly reply unto In as much saith he as that infinite word is not divisible into parts it could not in part but must needs be wholy incarnate and consequently wheresoever the word is it hath with it manhood else should the word be in part or somewhere God onely and not man which is impossible for the person of Christ is whole perfect God and perfect man wheresoever c. For answer unto this I offer these following particulars 1. This objection is every way as forcible for the actuall position of the manhood every where as well as for the conjunction of it with the Deity every where And the Lutherans from it thus argue for the ubiquity of the manhood Christ is every where man therefore every where he hath his manhood For if somewhere he should not have his manhood he should somewhere be man without his manhood which is absurd But now Mr Hooker denyeth the actuall position of the manhood every where and yet his argument mutatis mutandis with due change is as cogent for
ordine naturae Sed personalitas Christi non dependet à natura divina humana tanquam ex partibus constituentibus ipsam nec est aliquid posterius ipsis Imò praeexistit saltem alteri naturae sâ—…l humanae ergò personae Christi non est composita ex natura divina humana Si autem loquamur de secunda compositione quae est hajus aâ— hoc adhâ—c talâ—s fit dupliciter uno modo per inhaerentiam unius ad alteram qualis est compositio accidentis ad subjectum hoc modo persona verbi non est composita post incarnationem quia nec ipsa qua subiectivè existit natura humana nec natura humana potest alicui inhaerere Quod patet per rationem quia omne quod recipit aliquid inse per modum inhaerentiae se habet ad ipsum ut potentia passiva ad actum ficut perfectibile ad suam perfectionem Sed persona divina non potest schabere ad quodcunque aliud per modum potentiae passivae vel per modum perfectibilis ergo ipsa non est componibilis alicui per modum inhaerentiae Alio modo sit talis compositio per solâ—m dependentiam habitudinis relativè ita ut unum fit inexistens aliud verò subsistens terminans respectum dependentiam inexistentis hâ—c modo persona divina post incarnationem fuit composita quia quae prius subsistebat in soâ—â natura divina post incarnationem terminavit per suam subsistentiam dependentiam naturae humanae c. lib. 3. Dist 7. q. 3. Durand distinguisheth of a twofold composition Hujus ex his hujus ad hoc 1. Hujus ex his Such is the composition of man of a body and soule of which it consisteth intrinsecally as of parts And this composition he rejecteth because that which is thus compounded dependeth of it's parts compounding is after them at least in order of nature But now the personality of Christ doth not depend upon the humane and divine nature as parts constituting it neither is it after them in order of nature nay it preexisted unto one nature to wit the humane and therefore the person of Christ is not compounded of the divine and humane nature if we speake of this kind of composition There is saith he a second kind of composition and that is hujus ad hoc and it is not so properly a composition of a third thing out of the things united as an adjoyning of one of the things united unto the other And thus the person of the word after the incarnation may be said to be compounded For hereby the humane nature is added unto the person of the word and unto the divine nature in the unity of the same person But now he allo subdivideth this composition which he tearmeth hujus ad hoc For it is either by inherence of one thing in another and such is the composition of an accident with it's subject or else by way of a suppositall dependance of one thing upon and relation unto another so that the one should substantially inexist in the other and the other should terminate the respect and dependance of the former which inexists and after this latter manner the person of the word is after the incarnation compounded Because whereas before it subsisted onely in the divine nature after the incarnation it by it's subsistence terminated the dependance of the humane nature Thus he A second answere is given by Aquinas That this composition is not ratione partium but ratione numeri part 3. q. 2. art 4. His plaine meaning is that the things reckoned up in this composition to wit the personality or subsistence of the word and the humanity or the deitie and humanity are not parts properly so called for this would imply imperfection and incompleatnesse in the word but yet they are things really distinct and that in number substantially united together And the union thinks he of things really and numerically distinguished if it be not a meere aggregation is sufficient to make a composition as the word may be taken in the most generall acception of it In a third place The Scotists out of Bonaventure distinguish of a proper and improper or similitudinary composition They grant that the person of the word after the incarnation is compounded taking the word composition in a large and improper sense But then they utterly deny that it is compounded in strictnesse and propriety of speech For as d compositio propriè rigorosè sumpta necessariò exposcit quòd alterum ex componentibus habeat rationem actus alterum rationem potentiae passivae sed nihil est in persona Christi quod habeat rationem actus informantis rationem potentiae ad ejus compositionem ergò nullo modo est dicenda propriè composita Maior ex bis quae supra notavimus patet Miner verò ostenditur Quia si fiat comparatio inter naturam divinam humanam neutra ratione mactus informantis nec rationem potentiae passivae habere potest quia natura divina cùm fit purissimus actus per se existens nec informari nec informare potest Pratere à quia in omni coÌ„positione compositum est quolibet ex componentibus perfectius at natura Divina nihil perfectius excogitari potest agitur c Si verò fiat comparatio naturae humanae divinae ad personam Christi dici etiam non potest quod ibi sit compositum expersona naturis propter easdem rationes Super. tert lib. sentent controv 3. art 3. pag. 71 72. Rada objecteth all proper composition is of an informing act and passive power But now if we compare togeither the person of the word and his humanity or the Deitie and the humanity as united togeither they cannot be thus related one unto another For the person of the word and the divine nature in which it subsists is a most pure act and therefore nec informari nec informare potest Adde hereunto that that which is compounded of parts properly so tearmed is better and more noble then each of the parts compounding considered single and apart by themselves But Christ the word incarnate cannot be more noble then the word considered praecise as it was in it selfe from all eternity for it was of infinite perfection and there can be no greater perfection then that which is infinite 4. The Thomists who doe most eagerly contend that this is a composition properly so called doe yet so refine the word and take it in so abstractive a sense as that it excludes all imperfection Indeed the imperfections mentioned in the objections of Rada are peculiar unto ordinary and naturall compositions But this say they is an extraordinary and supernaturall composition of which we have no more but this one instance and therefore it is not to be measured by them Cajetan is here very wary and modest For he dares not say absolutely and
in his heart by faith in his life by obedience should enjoy eternall life The Jewes presently opposed him herein and the matter is argued pro and con between Christ and them ver 52 53 54 55 56 57. and at last Christ closeth up the disputation with affirmation of his eternity ver 58. Before Abraham was I am Because he was before Abraham therefore if a man keep his sayings he shall never see death Secondly that person in whom dwelleth all fulnesse of the Godhead bodily is immutable and this immutability we have most clearly and fully predicated of Christ in Psalm 102.26,27 If we will allow the Apostle Paul Heb. 1.10,11,12 to be a competent interpreter of the Psalmist and the predication hereof is in conjunction with two other excellencies of the divine nature one but now mentioned Eternity ver 24. The other presently almost to be insisted on the creation of all things ver 25. From all which he concludeth the perpetuity indeficiency and unbarrennesse of the Church ver 28. 1. He affirmeth the eternity of Christ His duration is coëxtended with the duration of all the creatures Thy yeares are throughout all generations Next he signally asserts his creation of all things ver 25. Of old hast thou laid the foundation of the earth and the heavens are the worke of thy hands And 3. As for his unchangeablenesse he doth not barely affirme it but illustrate it also by a comparison of dissimilitude with the change of those creatures which seeme most exempted from mutation ver 26 27. They shall perish but thou shalt endure yea all of them shall waxe old like a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy yeares shall have no end And from all this he draweth this conclusion that the Church of Christ shall still in all ages be fruitfull and bring forth children unto God The children of thy servants shall continue and their seed shall be established before thee ver 28. Where by the Children and seed of the servants of God he doth not understand such as descend from them by carnall propagation but such as retaine their faith and imitate their piety Because Christ is Eternall omnipotent unchangeable therefore his Church which is conjoyned with him by an indissoluble bond shall be perpetuall and never totally faile from off the earth never be extinguished by the greatest calamities that are incident unto mankind Thirdly If all fulnesse of the Godhead dwell in him then also omnipotency Vnto us a child is borne unto us a sonne is given who is the mighty God Isai 9.6 And this is brought by the Prophet as an argument for confirmation of those sweete and precious promises of consolation redemption and subduing of enemies whereby he goeth about to comfort the godly and faithfull in Israel and that in the utter devastation and depopulation of their country vers 2 3 4 5. In reference unto his omnipotency it is that God speaking of him in the Pialmist saith I have laid help upon on t that is mighty Psalm 89.19 that is mighty to save Isai 63.1 able to save unto the uttermost Heb. 7.25 Hence is it also that he is stiled by Zachariah an horne of salvation that is a strong and mighty Saviour Luk. 1.69 one that is able to doe exceeding abundantly above all that we can aske or think Eph. 3.20 able to keepe our soules which we have committed unto him 2 Timoth. 1.12 able to keepe them by his power through faith unto salvation Fourthly Christ is omnipresent He was in heaven as God when as man he conversed with men here upon earth Joh. 3.13 and therefore he is a very present helpe in trouble Psalm 46.1 Though the heavens must receive his manhood untill the time of restitution of all things Acts. 3.21 Yet as God he sits on the throne in the Christian Churches here on earth Revel 4. and will be with the faithfull ministers thereof unto the end of the world Math. 28.20 and he will be in the mid'st of all assemblies of her members gathered in his name Math. 18.20 Fifthly if there dwell in him all-fulnesse of the Godhead then also omniscienc◠He knew what was in the heart of man Joh. 2.25 He knoweth all things Joh. 21.17 He is the wonderfull counseller Isai 9.6 And therefore can foresee and disappoint all designes and machinations against his Church and Gosple His people need not feare the depths of Satan Revel 2.24 for with him there is an ineffable depth of the riches both of wisdome and knowledge unsearchable judgments and waies past finding out Rom. 11.33 To passe on from the Attributes of God unto his workes I shall at this time make mention of two the Creation and preservation of all things 2. Then the creation of all things is attributed unto Christ Joh. 1.3,10 Col. 1.16 Heb. 1.2 and therefore we may commit the keeping of our soules unto him in well-doing as unto a faithfull creatour 1 Peter 4.19 2. The preservation of all things is attributed unto him By him all things consist Col. 1.17 He upholdeth all things by the word of his power Heb. 1.3 Therefore he can preserve by the power of his grace all his people from totall and finall defection and keep them by his power through faith unto Salvation 1 Pet. 1.5 He can put his feare in their hearts that they shall not depart from him Jerem. 32.40 Enough hath been said to prove that the personall union is a sufficient argument for the all-sufficiency of Christ to carry on his great designe of saving the soules of such as belong unto the election of grace In a second place it is also a proofe of his Willingnesse and readinesse to do the worke Can two saith the Prophet walke together except they be agreed Amos 3.3 So may we say can the Godhead dwell in the manhood except the Godhead intend reconciliation with some persons in the manhood to wit the men which the Father had given unto the Son out of the world Joh 17.6,9 God is a consuming fire and yet the fulnesse of the Godhead dwelleth bodily in the humanity of Christ and therefore we may shape an affirmative answer unto the question propounded by the Prophet Isaiah chapt 33. v. 14. and may say that some among the sons of men shall dwell with the devouring fire shall dwel with the everlasting burnings The cohabitation of the Godhead with the manhood in the person of Christ is a full evidence that as it is Revel 21.3 the tabernacle of God is with men and he will dwell with them and they shall be his people And God himselfe shall be with them and be their God Such an infinite person as the Sonne of God would never have assumed us unto himselfe in his incarnation if his designe had not been to have communicated himselfe unto us by making us his house his sanctuary his holy temple his habitation through the Spirit
following 1. In the words foregoing Beware lest any man spoil you through Philosophy and vaine deceit after the traditions of men after the rudiments of the world and not after Christ for in him c. vers 8. which words I shall first expound in themselves then shew the inference of them from the dwelling of all-fulnesse of the Godhead in Christ bodily 1. Then to expound the words briefely in themselves They are an exhortation unto a carefull and heedefull eschewall of seduction by any additionals unto the doctrine of Christ In them we have two things especiall remarkable 1. the danger 2. The meanes of such seduction 1. The danger of it it is a spoiling of the soule The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifieth to drive away as a prey or bootie Those that seduce from Christ by additions unto his Gospell are the worst of thieves or robbers For they plunder men of truth and faith of God and Christ grace and glory They carry away their soules from the fold of Christ as a prey to be devoured by Satan Besides it is not a simple theft but a kind of sacrilege for it spoileth the soule that was made after the Image of God and consecrated as a temple unto God and reedeemed from Satan for the service of God by the bloud of him in whom dwelleth all fulnesse of the Godhead bodily 2. We have the meanes of such seduction the impostures or wiles by which seducers withdraw men from Christ Philosophy and superstition 1. Philosophy Beware lest any man spoile you through philosophy where by Philosophy is understood either the abuse of true Philosophy and that is when matters of faith are submitted unto the tribunall of reason when the mysteries of the Christian Religion are tyed and judged by the dimme light of nature or else 2. the erroneous though curious speculations of some Philosophers which were by the Gnostickes and other Heretiques brought into Divinity Such perhaps might be the dotages of the Platonists touching Angels that they created the world were mediatours between God and men and therefore were to be worshipped This philosophy is the same with that science falsely so called of which Paul speakes 1 Timoth. 6.20 A second imposture or wile by which seducers draw men from Christ is superstition tearmed here by the Apostle vain deceit And unto this interpretation I am lead by these 2. considerations 1. Because these words vaine deceit after the tradition of men have a great similitude as in sound so in sence and signification with that which our Saviour speakes of the superstition of the Pharisees Math. 15.9 In vaine they doe worship me teaching for doctrines the commandments of men 2. Because our Apostle in the pursuite of his confutation of these seducers disputes against severall branches of soperstition vers 16 17 18 20 21 22 23. and expressely nameth will-worship which is the same with superstition I know the generality of interpreters thinke this clause to be added appositivè or expositively to explaine what is meant by Philosophy The Apostle doth not condemne all philosophy but onely that which is vaine and deceitfull And then the particle and is as much as even or that is Beware lest any man spoile you through Philosophy that is vaine deceit I doe not deny but that 〈◊〉 is many times redundant or used only expositively but I suppose that is when there is some absurdity in it's signifying a distinct thing But now there can be no pretence for any such absurdity here and therefore not to take it as a conjunction copulative shewing a distinct thing would be to offer violence unto the text Some thinke i◠to be thus meant Philosophy which is vaine deceit but the conjunction doth shew that here a distinct thing is meant therefore I take vaine deceit here for all religious rites which carnall wisedome inventeth and obtrudeth Bayne in locum In the words we have superstition described from 1. it's effect deceit 2. adjunct vaine 3. rule and that is set downe 1. positively and absolutely After the tradition of men after the rudiments of the world 2. Adversatively and not after Christ 1. From it's effect deceit It deceiveth mens hopes and expectations 〈◊〉 it promiseth them acceptance with God peace and comfort to their consciences and faileth in both For God will reject all superstitious usages in his worship with a great deale of indignation Who-hath-required these things at your hands Isai 1. And then unto an illight ned and awakened conscience reflection on them will afford nothing but matter of terrour and repentance The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a drawing out of the way For it is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a path From the notation of the word then we may observe that superstition withdraweth men from the way Christ and from his way of worship prescribed in his word whereupon it comes to passe that the most superstitions persons the strictest observers of humane inventions are commonly the greatest neglecters of Christs owne ordinances 2. We have here the adjunct of superstition vanity vaine deceit And vaine it is 1. Because empty in that it is not accompanied with the grace of God For God sanctifieth onely his owne ordinances 2. Because unprofitable to no purpose In vaine doe they worship me teaching for doctrines the commandments of men Math. 15.9 The end which men propound unto themselves in the worship of God is the pleasing of him And this is an end unto which superstitious practices the carnall devices of men are used altogether in vaine because they no wise conduce unto it for they are so farre from pleasing God as that they rather anger and provoke him Thus the Israelites provoked him to anger with their inventions and with their counsell Psalm 106.29,43 Next we have the rule of this superstition which the Apostle speaketh of and that is set downe 1. positively and absolutely 2. Adversatively 1. Positively absolutely and that is twofold 1 the tradition of men 2. the ceremoniall lawes of Moses the rudiments of the world 1. The traditions of men vaine deceit after the tradition of men The traditions of men are the same with the precepts of men Math. 15.9 And why should we fly unto the commands of men for direction in Go◠worship as long as he himselfe hath given us a perfect and sufficient rule thereof in the scriptures 2 Timoth. 3.15,16 Isai 8.20 Acts 26.22 John 20.31 Those that obtrude and presse the traditions of men in the service of God goe about to spoile mens soules to carry them away from the true worship of God in Christ A second rule of this superstition which the Apostle would have them to beware of is the rudiments of the world that is the ceremoniall lawes of Moses as appeares by collation of this place with vers 20 21. of this chapter as also with Gal 4.3 The onely places besides
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
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
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
said of Christ that he was justified by the spirit that is the spirit of holinesse the Godhead Rom. 1.4 that raised him from the dead and thereby declared him to be the sonne of God with power justified him as in foro soli before men from the reproaches and calumnies which his adversaries burdened him with so also in foro poli before God from the iniquities of us all Isay 53.6 which God laid upon him in regard of his suretyship for us Hither also may we referre that in Hebr. 9.12 By his owne blood he entred into the holy place having obtained eternall redemption for us He had never entred into the holy place if he had not by his bloud first obtained eternall redemption for us Compare together verses 13 14 of Heb. 10. from this comparison you may gather that his sitting down on the right hand of God expecting till his enemies be made his footstoole necessarily presupposeth that he had offered one sacrifice for sins for ever that by one offering he hath perfected for ever them that are sanctified 4. The fulnesse of satisfaction and merit that was in Christs humiliation may clearly be demonstrated from the worthinesse and infinitenesse of his person as the cause and originall thereof To cleare this we shall consider Christs humiliation under the notion 1. of a price 2. of a sacrifice 1. If we consider it as a price which he paid for us so by meanes of the worthinesse of his person it was of great and inestimable value Ye were not redeemed with corruptible things as silver and gold but with the precious blood of Christ as of a lamb without blemish and without spot 1 Pet. 1.18,19 All the worth of gold and silver was from humane appointment Whereas the dignity of Christs blood flowed from the reall infinitenesse of his person nature It was the bloud of God Act. 30.28 and * Bilson therefore was able to quench that wrath that everlastingly and intollerably would have burnt against us to our finall and perpetuall destruction of body and soule There be two sorts or kinds of prices which may be affirmed of Christs humiliation a price of Ransome and a price of Purchase and the fulnesse of each price therein ariseth from the infinitenesse of his person Because it was the humiliation of an infinite person therefore it was a full price of ransome and a full price of purchase 1. A full and sufficient price of ransome from the guilt and dominion of sin from the rigour and curse of the law With him is plenteous redemption and he shall redeeme Israel from all her iniquities Psalm 130.7,8 It is a redemption so full and perfect as that it comprizeth all the steps and degrees of salvation from all sins from all the evill that is in sin and from all the sad and miserable consequents of sin 2. A full and sufficient price of purchase to obtaine the love likenesse and life of God righteousnesse favour and acceptance together with all the gracious and glorious fruites thereof Secondly If we looke upon Christs humiliation as a Sacrifice which he offered for us it is by meanes of the infinitenesse of his person an all-pleasing sacrifice By one offering he perfected for ever them that are sanctified Heb. 10.14 Now this infinitas acceptibilitatis this great acceptablenesse and well-pleasingnesse of this sacrifice unto God proceeded from the dignity 1. of the Priest offering 2. of the Sacrifice offered 3. of the Altar upon which it was offered 1. Of the Priest offering the son of God in whom he was well pleased 2. Of the Sacrifice offered unto which by meanes of the personall union the vertue of the Deity was truely attributed The sacrifice which he offered the bloud which he shed the death which he suffered was the sacrifice bloud and death of God and consequently the sacrifice was appliable unto all those for whom it was offered able to sprinkle many nations Is 52.15 Because it was more then equivalent in dignity and representation unto all the persons of all the men in the world 3. From the dignity of the Altar upon which it was offered that was the divine nature Through the eternall Spirit he offered himselfe without spot unto God and so by his bloud purgeth our Consciences from dead workes Heb. 9.14 This Altar sanctified the offering made it sufficient for Gods satisfaction and mans justification for it gave it an infinite acceptance with God so that therein he smelled a sweet savour of rest and was therewith fully pacified and contented The hainousnesse demerit and desert of an offence is much aggravated from the dignity of the person offended and meannesse of the person offending Those revilings which uttered against a mans equalls are but actionable if spoken against a noble man they prove scandalum magnatum and punishable with the pillory if against the supreame Magistrate they come to be of a treasonable nature and punishable with death Even so on the other side the value dignity of satisfaction or merit proceedeth principally from the dignity of the person satisfying or meriting For the quality of the person doth dignify his worke make it of * Tanner answerable value not as though it had any reall influence thereupon but only as a morall circumstance it imparteth to the worke such a respect whereby it deserveth accordingly The Kingly dignity hath no reall influence upon the actions of the King it doth not really advance their nature but onely morally as a morall circumstance it raiseth their rate and estimation maketh them of a greater esteeme and account then otherwise they would be The greatnesse of honour is increased from the excellency of the person honouring For the Prince but to look favourably to speak kindly unto me is a greater honour then the greatest and most crouching obeisance of inferiours Now in giving satisfaction to a partie wronged a man honoureth the partie to whom he giveth it and therefore the more worthy the person satisfying the greater the satisfaction A greater satisfaction it is for a Prince to aske forgivenesse for a wrong committed then for another to undergoe a far sharper penalty Now if the greatnesse of a mans person communicateth an answerable worth either of satisfaction or merit unto that which he doth or suffereth what an infinite value then will the infinitenesse of Christs person adde to that which he wrought for our redemption for the satisfaction of Gods justice and for the acquisition of an inheritance and other priviledges for us The divine and infinite person of Christ doth dignify his obedience and sufferings and maketh them of an answerable of a divine and infinite value able to satisfie Gods infinite justice to expiate the infinite guilt of mans sin not as though it did physically and really advance their nature but only morally as a morall circumstance raise their value and estimation Let a * Mr. Bayne in his Catechisme common man prescribe any thing
It takes * Pareus away the cause and the effect It stops up not onely the fountaine Originall corruption but all the rivulets of actuall transgression The fulnesse of satisfaction in the humiliation of Christ was like the fulnesse of water in the sea And the sea by reason of it's huge vastnesse can drowne mountaines as well as molehils Even so the fulnesse of Christ's satisfaction can swallow up the greatest as well as the least sinnes A second head of disparity is in regard of the potency and prevalency of their effects The offence of Adam brought in a kingdome and tyranny of death If by one mans offence death raigned by one ver 17. But now the obedience and righteousnesse of Christ hath purchased and erected a farre more powerfull eminent and glorious kingdome the Kingdome of life Much more they which receive abundance of grace and of the gift of righteousnesse shall raigne in life by one Jesus Christ ibid. It is very remarkable that whereas the Apostle saith in the former part of the verse by one mans offence death reigned by one he doth not to answere this say in the latter part of the verse life shall raigne by one man Christ Jesus but they which receive abundance of grace c shall reigne in life by one Jesus Christ For this Estius giveth two reasons 1. Because it sounds more sweetly and comfortably to say that justified persons shall reigne by Christ then to say that life shall reigne in those that are justified by Christ And secondly it is to put a difference between the Kingdome of death and the Kingdome of life The Kingdome of death destroyeth all its vassalls but the Kingdome of life contrariwise exalts all its subjects and maketh them to be Kings partakers of the heavenly Kingdome with Christ And thus have you seen out of the Apostle that there is such a wide imparity between the obedience of Christ and the disobedience of Adam as that the satisfaction and merit of Christs obedience is by far more beneficiall unto the Church and people of God then the guilt of Adams sin was prejudiciall In the next place the Apostle prosecutes a comparison of similitude between the efficacy of the sin of the one unto condemnation and of the righteousnesse of the other unto justification and life And this he doth first in proper and then in metaphoricall tearmes In proper tearmes vers 18 19. As by the offence of one judgment came upon all men unto condemnation Even so by the righteousnesse of one the free gift came upon all men unto justification of life For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous In which words we have the influence of Adams offence and Christs righteousnesse resembled in regard of both intensivenesse and extensivenesse 1. Intensivenesse they are like though not equall in the intension or degree of their efficacy As Adams offence was effectuall to make his posterity sinners to involve and inwrap them in guilt and condemnation so Christs righteousnesse and obedience was available to invest all his members with justification to make them righteous before God unto everlasting life 2. They are resembled proportionally in regard of the extensivenesse of their objects As by the offence of one to wit Adam judgment came upon all men that were his naturall seed by propagation Even so by the righteousnesse of one Christ Iesus the free gift came upon all men that were his spirituall seed by regeneration unto justification of life Secondly This similitude is propounded in metaphoricall tearmes ver 21. That as sin hath reigned unto death even so might grace reigne through righteousnesse unto eternall life by Iesus Christ our Lord. Whereas the kingdome of Originall sinne is made the sequel of Adams transgression So the kingdome of grace is made the consequent of Christs obedience Originall corruption may be tearmed a King in regard 1. of vastnesse of dominion It reigneth before regeneration in all men and in all of men in their mortall bodies as well as their soules 2. In regard of greatnesse of power It hath all the powers of the soule and parts of the body untill they be renewed by the holy Ghost under such a command as the Centurion had his servants or souldiers Math. 8.9 And unto this kingdome of sinne the kingdome of grace by Christ is answerable As sinne reigneth unto death so grace reigneth through righteousnesse by Jesus Christ Now unto the grace and favour of God a kingdome an-answerably is ascribed in two respects 1. in regard of it's powerfull efficacy it is as able to protect and exalt all those to whom it is extended as Originall sinne is to ruine and destroy those that are under it's plenary subjection 2. in regard of its plentifull fruits grace reigneth by Jesus Christ By him there is a large kingdome a great abundance of grace answerable to the kingdome and abundance of sinne in us to the reigning of sinne unto death The subjects of this kingdome receive abundance of grace and of the fruit of righteousnesse ver 17. There is one thing more in the text that much conduceth unto the glory of this kingdome of grace and that is the continuation of it unto eternity Other kingdomes may expire But grace shall reigne through righteousnesse unto eternall life And thus the Apostle declareth what a great purchase Christ by his all-sufficient merits hath made in the behalfe of his members He hath purchased for them grace and favour with the God of heaven nay a powerfull rich and an absolutely eternall kingdome of grace O how happy and glorious shall all those soules be that are found in Christ standing by faith under the coverture of His merits and righteousnesse Grace shall reigne over them through righteousnesse unto eternall life Secondly Christ may be considered according unto his state of exaltation and so there dwelled in him an all fulnesse of glory There was a manifestation of the All-fullnesse of glory that was essentiall unto his Godhead A reall collation of an all-fulnesse of glory upon his manhood First then in the exaltation of Christ there was a manifestation of the all-fulnesse the infinitenesse of glory that was essentiall unto the Godhead This divine glory of his was for a time as it were laid aside clouded and eclipsed by the forme of a servant the infirmities of his humane nature the miseries of his life and by the shame and paine of his death But in his exaltation the father glorified him according unto his desire and prayer John 17.5 with his owne selfe with the glory which he had with him before the world was that is the father manifested and displayed in him that glory which he had from all eternity in a way of equality with himselfe By the resurrection he was declared to be the sonne of God with power Rom. 1.4 and therefore possessed of an infinite glory for the sonne of God
joy is full and universall either in regard of objects degrees or duration 1. Then a Christian hath all joy in regard of objects When he possesseth in some measure all the objects that is all the grounds or motives of a true Spirituall joy when he hath for substance all that a believer ought to rejoyce for when believers reach such a happinesse their joy is full John 15.11 16.24 1 Iohn 1.4 The joy of Christ is fulfilled in themselves Iohn 17.13 2. A Christian may have all joy in regard of degrees though not absolutely yet so far forth as the measure of joy is attainable in this present life which is but the seed time of joy Ps 97.11 And indeed I believe the heart of man during his abode on earth is hardly capable of a more overflowing quantity of joy then that which supported the Martyrs and made them laugh and sing in their fiery trialls their most bloudy persecutions Lastly a believer may have all joy in regard of duration He may as the Apostle exhorts him Phil. 4.4 rejoyce alwaies in the storme of the most violent opposition as well as in the calme of peace and protection The troubles and miseries of this life may sometimes dimme his joy but they can never totally or finally extinguish it Your joy saith our Saviour no man taketh from you John 16.22 He might have said no Devil too Secondly Paul beseecheth God in the behalfe of the Romans that as their joy so their peace too may be full and universall The God of hope fill you with all peace that is with all sorts and kinds of peace the peace of concord towards their brethren the peace of conscience in themselves and that both speculative and practicall 1. Speculative which was a freedome from scrupulous doubtings concerning things indifferent of which he spake before 2. Practicall and that both of justification and sanctification 1. The peace of justification which ariseth from the assurance of pardon and sense of Gods favour 2. The peace of sanctification which proceedeth from the mortification of all lusts and corruptions Such is the fulnesse of this peace of believers as that as the Apostle saith it passeth all understanding Phil. 4.7 that is it is incomprehensible by any created understanding save that of the humane nature of Christ In the next place we have this full and universall joy and peace amplified from the causes and that both efficient and finall 1. From the efficient causes thereof and that againe both subordinate and supreame 1. From the subordinate cause thereof faith The God of hope fill you with all joy and peace in believing that is by believing And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Apostle often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the propriety of the Hebrew The influence of faith upon joy you have in the Apostle Peter 1 Pet. 1.8 In whom though now we see him not yet believing ye rejoyce with joy unspeakable and full of glory And as for its efficiency of peace the Apostle Paul plainely expresseth it Rom. 5.1 Being justified by faith we have peace with God through our Lord Iesus Christ faith is the ground of all true inward joy and peace in our owne bosomes and the boundary of all true sincere and sound joy and peace with others A Second amplification is from the supreame and first efficient cause through the power of the Holy Ghost Nothing can fill a soule with all joy and peace but the full and infinite power of the Spirit of God Paul may plant and Apollo may water but Omnipotency only can reach such an increase The last amplification which we have of this fulnesse of joy for which the Apostle is a suiter in the behalfe of the Romans is the finall cause thereof that ye may abound in hope Pareus observeth that there is an Emphasis in the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not wish unto them barely hope but to abound in hope and to abound in hope denoteth 1. a plenteous progresse in the degrees 2. a fulnesse of the objects 3. a constant sufficiency in reference to the use of hope 1. A plenteous progresse in the degrees of hope an arrivall unto a full assurance of hope Heb. 6.11 By which an entrance is minister'd unto us abundantly into the everlasting kingdome of our Lord and Saviour Jesus Christ 2 Pet. 1.11 2. A fulnesse of the objects of hope Some by this abounding in hope saith Willet upon the place understand the hoping for of all things needfull both for the body and soule 3. It denoteth a constant sufficiency as touching the use of hope Looke as he may be said to abound in money or treasures who hath enough to serve his turne upon all occasions to supply all his wants So a soule may be said to abound in hope when it hath such a measure thereof as is constantly sufficient for a victorious encounter with the thickest variety of the greatest perils incident unto mankind Our hope is then truely abundant when it is an helmet strong enough to beare the blowes of our most powerfull and malitious enemies When it is an anchor sure and stedfast enough whereby the soule may ride it out safely in the most dangerous tempest Vnto Pauls petition for the beginnings of glory in the Romans I shall subjoyne his thanksgiving for the like in himselfe 2 Cor. 1.3,4,5 Blessed be God even the father of our Lord Jesus Christ the father of mercies and the God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ In a second place this conformitie unto Christs glory begun here in this life and permixed with our infirmity and misery shall hereafter in heaven be compleated and perfected for then we shall have a full and everlasting fruition of all honour and blisse derivable from God and proportionable unto our capacities God will then make knowne the riches of his glory on the vessels of mercy which he had afore prepared unto glory Rom. 9.23 Then he will reveale the riches of the glory of his inheritance in the saints Ephes 1.18 David makes a large profession of the inward gladnesse of his heart and the outward expression thereof by his tongue My heart is glad and my glory rejoyceth Psalm 16.9 Nay he expresseth that the feare of death did not put a dampe upon his rejoycing My flesh saith he shall also rest in hope The hope of a resurrection unto a glorious and immortall life made him looke upon his grave as a bed Esay 57.2 upon death as a sleepe or rest 1 Thes 4.14 Now the ground of this his joy and hope was the resurrection of Christ's body and glorification of his soule vers 10 11. But now this could never have begotten such a joy
disposition unto that other darknesse which is in Hell Those that doe not behold the glory of Christ here darkly in the glasse of his ordinances 1 Cor. 13.12 they are utterly unqualified for the distinct clear and immediate intuition of his glory in heaven where he is seen face to face The inheritance of the saints consisteth in light and therefore persons ignorant of God and Christ are altogeather unmeete to share in it and therefore we may say of them whiles they are on earth that they are in darknesse and the shadow of death in the borders and suburbs of hell This dispositive cause of the glory of the elect we have vers 25. to goe no farther illustrated by a twofold comparison one of dissimilitude another of similitude 1. By a comparison of dissimilitude The world hath not knowne thee and therefore I pray not for it but these that thou hast given me have knowne that thou hast sent me and therefore I intercede for their glory 2. By a comparison of similitude I have knowne thee and these have knowne that thou hast sent me I have knowne thee in all perfection Col. 2.3 Math. 11.27 John 1.18 And these know my mission by thee and therefore in some measure they know thee also unto them only of all the sons of men have I revealed thee and disclosed thy counsell and therefore I am an earnest intercessour in their behalfe that they may be with me where I am and behold my glory I have communicated a saving knowledge of me and thee unto them and therefore do thou impart glory and happinesse unto them They are conformable unto me while I am here on earth and therefore let them consort me in heaven hereafter But to speake more particularly of the branches of this our conformitie after death unto the fulnesse of Christ's glory It is 1. of our soules presently after dissolution from their bodies 2. of our bodies too upon their reunion with our soules in the resurrection 1. Of our soules presently upon their dissolution from our bodies Then the spirits of just men are made perfect Hebr. 12.23 perfectly freed from sinne and misery And if we speake of their happinesse in regard of essentials possessed of as great a perfection thereof as is communicable unto them In their understandings there will be perfect light They shall see God face to face 1 Cor. 13 12. they shall see Christ as he is 1 John 3.2 In their wills there shall be love and joy flaming unto the highest What the Apostle speakes of the Church in generall Ephes 5.27 is applicable unto every believing soule presently upon separation from the body Christ forthwith presents it unto himselfe glorious not having spot or wrinckle or any such thing c. Secondly In the resurrection Christs members shall enjoy a perfect state of glory in their bodies as well as their soules This second branch of their conformitie unto Christs fulnesse of glory I shall set forth and confirme by the explication of foure places of scripture The first is Phil. 3.21 who shall change our vile body that it may be fashioned like unto his glorious body according unto the working whereby he is able even to subdue all things unto himselfe In sanctification there is a change wrought in both the bodies and soules of the saints 1 Thes 5.23 But this is but an imperfect change In their glorification after death there will be a full and perfect change as of their soules presently upon their separation so of their bodies in the resurrection And this change of their bodies we have here set forth from the manner tearmes and cause of it 1. From the manner or kind of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not an essentiall but accidentall transformation Looke as in change of old and broken vessels the matter is the same onely the colour is fresher and brighter the fashion newer and better So in the resurrection our bodies shall be the same for substance They shall retaine the same flesh and bloud the same figure and members that now onely they shall be over-cloathed with spirituall and heavenly qualities and prerogatives of corruptible they shall be made incorruptible of passible impassible of earthy heavenly and this we have here expressed by the tearmes of this change from which and to which It is a transformation of our bodies from vilenesse a configuration or conformation of them in glory unto the body of Christ 1. Here is terminus a quo the tearme from which vilenesse our vile bodies In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our vilenesse that is by an Hebraisme our vile bodies our most vile bodies This vilenesse is either generall or speciall 1. generall common to all mankind to wit mortality and passibility obnoxiousnesse unto inward infirmities and diseases outward common calamities and finally unto death and corruption 2. Speciall accrewing unto the saints by persecution Gal. 6.17 Their bodies while living may be blemished with scars wounds dismembring and after death may many wayes be disfigured Well! all defects and blemishes shall be removed and our bodies shall be fashioned like unto Christs glorious body Here we have the second tearme of this change the tearme unto which glory and this is set downe not absolutely but in a way of comparison a comparison of similitude This glory shall be like that of Christs body in his resurrection He shall change our vile body that it may be fashioned like unto his glorious body and his glorious body or body of glory was cloathed with four glorious dotes or endowments impassibility subtilty agility and clarity For farther explication of which I shall referre you unto what I shall presently deliver on 1 Cor. 15.42,43,44 Onely one thing I shall desire you to remarke for the present and that is this Whereas divers Papists understand the subtilty of Christs body in order unto the penetration of any other bodies they are herein contradicted by some of their owne Schoolemen Durand Capreolus and Estius The two latter understand by it the perfect and full subjection of the glorified body unto the glorified soule b Perfecta subjectio corporis ad animam quoadoperationes cognitivas appetitivas videtur pertinere ad subtilitatem haec subiectio potest intelligi vel quantum ad operationes sensitivas praecisè ut nihil sit in corpore per quod puritas talium operationum impediatur sicut nunc fit in nobis frequenter propter grossitiem impuritatem spirituum deservientiaum operationibus sensitivis Omnis enim impuritas talis segregabitur a corporibus gloriosis vel potest intelligi talis subjectio propter obedientiam perfectam quam tunc habebunt vires sensitivae ad rationem quae obedientia modò non est in nobis cum caro concupiscit adversus spiritum ob hoc corpus nunc dicitur animale ab animalitate quia motus animales magis sunt in nobis secundum impetum sensualitatis quam
secundum dictamen rationis Sed tunc dicetur corpus spirituale quia omnes tales motus erunt plenè subjecti spiritui In quart lib. Sentent dist 44. quaest 5. The former more distinctly thinks that this subjection stands either in the purity and refinednesse of the sensive operations or else in a perfect and totall obedience of the sensitive faculties unto the conduct and guidance of reason without any reluctancy of the flesh against the Spirit Lastly here is the cause of this change Christ himselfe Who shall change our vile bodies He is the cause thereof as man by his merit and intercession But our Apostle speakes of his Causation thereof as God by his omnipotency really effecting it Whereby he is able even to subdue all things to himâ—elfe He can subdue all things to himselfe put all things under his feete and therefore he can subdue death and the grave he can conquer and destroy all their sad and painefull forerunners ghastie and dreadfull attendants and consequently he can swallow them all up in a most full and compleate victory A Second place is Psalm 17.15 I shall be satisfied when I awake with thy likenesse I shall be full of thy Image it is by some translated A gracious and sanctified soule is satisfied with the likenesse of God as soone as it is separated from the body but the satisfaction spoken of in the text is deferred untill the day of the generall resurrection When those that dwell in the dust awake and sing Esay 26.19 When I awake I shall be satisfied with thy likenesse The likenesse c Secundum hoc homo est particeps beatitudinis quod ad Imaginem Dei existit Imago autem Dei primò principalitèr in mente consistit sed per quandam derivationem etiam in corpore hominis quaedam representatio imaginis invenitur secundum quod oportet corpus anima esse proportionatum Unde beatitudo vel gloria primò principaliter est in mente sed per quandam redundantiam derivatur etiam ad corpus Aquin. in lib. Senten dist 49. quaest 4. art 5. in solutione secundi and Image of God is primarily and principally in the soule But yet it is in the body too secondarily by way of reflex and derivation And it is of this likenesse of God that David is to be understood When I shall awake thy likenesse thy Image shall by way of redundancy be derived unto my very body and it shall be satisfied filled therewith in it's measure so far as it is capable A third place is 1 Cor. 15. as we have borne the image of the earthie we shall also beare the image of the heavenly vers 49. As we have been conformed unto the image of the first man the fountaine of all mankind who is here tearmed earthy dusty or slimy in partaking from him by naturall propagation a body like his after his fall earthie dustie â—…imie fraile mortall and corruptible subject to age many blemishes and deformities to diseases within and violence without a naturall body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an animale or soulie body that is quickned by the soule onely which cannot quicken or susteine the body without the assistance of naturall animall qualities which must be continually repaired by sleepe food and sometimes costly medicaments So shall we beare the image of the heavenly that is our bodies shall be made conformable unto the body of Christ in his resurrection who is here tearmed the heavenly to wit man as in regard of his miraculous conception by the holy Ghost and his divine and infinite person so also in regard of those celestiall and glorious qualities wherewith his body in its rising was adorned and these we have specified above vers 42 43 44. incorruption glory power and spirituality 1. Incorruption It is sowen in corruption it is raised in incorruption an immortality farre beyond that of Adams body in paradise to wit an exemption from even the possibilitie of dying for they shall be quite freed from the mutuall action and passion of corruptible and corrupting elements But neither is this all for such an immortality and incorruption shall be found even in the bodies of the damned This incorruption therefore of the glorified bodies of the saints is an utter impassibility which excludes not onely death but also whatsoever is penall any corruptive that is harmefull malignant afflictive passion any passion that is either contra or praeter naturam Flesh and bloud saith the Apostle cannot inherit the kingdome of God 1 Cor. 15.50 Where in the following words the Apostle explaining thinks * In tert St. Thomaetom 2. disp 48. Sect. 1. pag. 521. Suarez what is meant by flesh and bloud subjoyneth neither doth corruption inherit incorruption to shew that not the substance but the mortality of flesh and bloud is excluded from the kingdome of God As by the word corruption the Apostle there understandeth all bodily miseries so by incorruption saith * In 4. Sent. dist 44. §. 15. pag. 265. Estius he would signify a state of the body exempt from all misery whatsoever To prove that glorified bodies shall be thus impassible the Schoolmen alleadge these following scriptures Revel 7.16,17 They shall hunger no more neither thirst any more neither shall the sun light on them nor any heate For the lamb which is in the midst of the throne shall feede them and shall lead them unto living fountaines of waters and God shall wipe away all teares from their eyes Revel 21.4 God shall wipe away all teares from their eies and there shall be no more death neither sorrow nor crying neither shall there be any more pain For the former things are past away A hot dispute here is among the Schoolmen whether the impassibilitie of glorified bodies be intrinsecall or extrinsecall Here we must premise with Durand that glorious bodies are not impassible per privationem principii passivi for they shall consist of matter and there shall be in them a temper of elementary qualities that have contraries Impassible then they are onely per aliquod praestans impedimentum actualis passionis ne fiat All the doubt then is whether the hinderance or prevention of this actuall passion be from without or from within 1. Scotus Durand and others resolve that it is onely from without ex manutenentia Dei by Gods providence assisting and preserving of them either by positive resistance of the corruptive influence of second causes or else as Scotus resolveth by not cooperating with any such causes He illustrates it by the similitude of Shadrach Meshech and Abednego in the fiery furnace Dan. 3. That the fire did not consume their bodies it was not from any intrinsick impassibility in them arising either from the want of passive power or from something seated in their bodies contrary unto fire and so making head and resistance against it But the cause of it was onely from without Because Gods will was not to concurre
with the consumptive operation of the fire as touching their bodies Against this Suarez in tert part Thomae tom 2. disp 48. sect 3. p. 530. objects that this is not so agreeable unto that of Paul 1 Cor. 15.53 This corruptible must put on incorruption and this mortall must put on immortality For to put on incorruption and immortality in rigour of speech signifies more then extrinsecall protection of God hindering extrinsecall Agents Besides saith he Christs body was impassible otherwise after his resurrection then it was while it lay in the sepulcher But in the grave it was incorruptible by the outward providence of God which would not suffer it to see Corruption to be resolved into dust and ashes or into the foure elements or into any such thing Hereupon Suarez himselfe concludes that the bodies of the blessed shall be made impassible by some supernaturall quality infused into them and inherent in them rendering them uncapable of all corruptive alteration For it is of such perfection that it is able to resist and hinder the Agency of all the efficient causes of corruptive passion pag. 531. Thus you see with what confidence these subtile disputers determine of a point that I am perswaded can never be determined but by the event As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our glorified bodies shall be impassible this the scripture clearely asserts but as for the quomodo the manner how and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause by which it is it speakes hereof very sparingly and therefore I shall not adventure to determine peremptorily concerning it but leave the decision of it unto the great day of revelation when all the secrets riddles and mysteries of Divinity shall be fully and distinctly unfolded A second prerogative of glorified bodies that our Apostle specifies is glory which is the same with that which the Schoolmen tearme clarity It is sowen in dishonour it is raised in glory 1 Cor. 15.43 Then shall the righteous shine forth as the sunne in the kingdome of their father Math. 13.43 Of this the miraculous and extraordinary majesty of the countenance of Stephen might be a glance and presage Acts 6.15 All that sate in the councell looking stedfastly on him saw his face as it had beene the face of an Angell that is bright and glorious And unto it we may adde the lustre of Moses his face which shone so gloriously that the Children of Israel were afraid to come neare him and he forced to put a veile upon it till he had done speaking with them Exod. 34.29,30,33,35 If such was the glory of the countenance of Stephen Moses whilest they were mortall and fraile men here on earth then how will the Countenance of glorified saints glitter when they shall communicate in the glory of Christs owne body for unto this the glory of Moses and Stephen's faces doth not bare so much proportion as the light of the smallest starre hath unto the splendour of the sunne It is well observed by d Claritas quae postrema dos est glorificati corporis ex eo proveniet quod gloria animae fic redundabit in corpus ut quod animae spiritualitèr competit in corpore corporaliter appareat Nam tale quiddam licet imperfecte conting it nobis etiam in hâc vita Hominis enim laeti ac benè conscii vultus serenus quodammodo lucidus est atque omniuo secundum affectus animi facies corporis mutari solet Erit igitur in corporibus sanctorum splendor quidam oculis conspicuus qui index erit gloriae spiritualis exislentis in anima in 4. Sentent dist 48. sect 15. pag. 266. Estius that the joy of the soule hath even here in this life an unperfect impression upon the body making the countenance serene and cheerefull and hereupon he inferreth the redundancy of glory and happinesse from the soule unto the body The spirituall glory of their soules shall be conspicuous by the bodily brightnesse of their countenances What the Schoolmen speake concerning the flowing of the Clarity of a glorious body from the soule is to be understood warily and if I be not mistaken Suarez giveth a very good interpretation of it The truer exposition saith e Verior expositio est hujusmodi claritatem dici redundare à beatitudine animae non physicè sed proportione quadam quia animae existenti in statu ita perfecto debita est similis seu proportionalis corporis perfectio Suarez in tert part Thomae tom 2. disp 48. sect 2 pag. 528. he is that this clarity of the body is said to redound unto it from the soule not physically but by a kind of proportion Because unto the soule existing in so perfect a state there is due the like or a proportionable perfection of the body A third priviledge of glorified bodies mentioned by the Apostle is power It is sowen in weaknesse it is raised in power vers 43. that is endewed with a strength that is above the reach of inward infirmities or outward dangers This strength is that glorious endowment of the body which the Schoolmen tearme agilitie whereby the body is most perfectly subjected unto the soule in regard of Motion ut mobile principio motivo By it it is inabled to move wheresoever the soule will have it to the right hand or to the left upwards or downwards and that without wearinesse and though not in an instant yet with uncredible celerity For it they quote out of the old testament Esay 40. vers 31. They that waite upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall runne and not be wearie and they shall walke and not faint Out of the new Testament they alleadge f Quomodo rapientur illi quorum corporibus in erit virtus agilitatis quâ seipsapossint ad nutum animae in omnem partem facillimè movere cum raptus motum significet violentum Respondeo motum quo sancti ferentur in subâ—ime obviam Christo raptum ob vocari non violentiam quae ibi nulla futura est sed vel propter celeritatem qucmodo dicit Poeta Quo nunc se proripit ille quâ ratione etiam de Christo intelligi potest illud Apocalyps duodecimo Et raptuâ— est filius ejus ad Deum ad throuum ejus id est celerâ—imè sublatus nam quae celeritèr fiunt raptim fieri dicuntur vel quia motus ille quamvis non contra raturam futurus sit utpotè procedeus ab internâ virtute seu dote agilitatis Erit tamen supra naturam quemadmodum ipsados futura est supernaturalis vel deniquè raptus idoircò vocatur quia non ita fiet ab internâ virtute quinetiam magnum momentum adferat externum illud objectum quodam modo trahens rapiens ad se Beatos ipse nimirum Christus ad quem in sublimi conspicuum gloriosum tanquam ad caput suum omnia membra
velut ab ipso attracta sese quam celerrimè movebunt nam ab objecto trabi rapi quippiam notum est utovem à ramo viridi sibi ostenso puerum à pomo filium à matre conspectâ ac vicissem matrem à filio quae tamen omnia moventur etiam ab interna quadam insita virtute Estius in locum 1 Thes 4.17 Whence they collect that glorified bodies shall be made so strong nimble agile as that they shall be able to meet the Lord in the aire afterwards to soare up with him unto the very heavens Out of the Apocrypha they cite wisedom 3.7 In the time of their visitation they shall shine and runne to and fro like sparkes among the stubble A fourth endowment of glorified bodies which Paul reckoneth up is spirituality It is sowen a naturall body it is raised a spirituall body 1 Cor. 15.44 This is that which the Schoolemen call subtilty The mis-interpretation of which by some I have before noted and then also I acquainted you with Capreolus and Durand their exposition of it which I confesse is orthodox but yet not the meaning of the Apostle in this place For a naturall body unto which a spirituall body is here opposed is in the Greeke not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an animal or soulie body that is actuated and animated by the soule after a naturall way and manner by the intervention of bodily helps such as eating drinking sleeping and the like In all congruence of opposition then spirituality is here opposed unto animality and a glorified body is said to be spirituall in regard of an immediate supportance by the spirit without any corporall meanes in an everlasting incorruptible blessed and glorious life In the resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Math. 22.30 without any use of the generative and nutritive faculties The Fourth and last place which I shall alleadge touching this particular is Rom. 8.23 Where the full and perfect glorification of the bodies of those that here receive the first fruites of the spirit is tearmed Synecdochically in regard of the tearme from which it is redemption to wit from all the punishments of sinne and in conformity hereunto the day of generall judgment and resurrection is stiled the day of redemption Ephes 4.30 There is a redemption by way of price and a redemption by way of power The redemption of both our soules and bodies in a way of price was finished by Christ in the worke of his humiliation and he rested from it upon the day of his owne resurrection The redemption of our soules by power is perfected in the houre of death But the redemption of our bodies by power will not be consummated untill the day of our resurrection and then they shall be fully delivered from the bondage of corruption into the glorious liberty of the children of God And thus have I confirmed our future conformity in soules and bodies unto the all fulnesse of glory that dwelleth in the humanity of Christ Now the certainty hereof should comfort us against the sinfull corruptions of our soules the naturall cumber and wearinesse the most ignominious deformities the most painfull infirmities of our bodies all other wants and miseries of our lives and lastly the feare of death a King of terrours unto all that are out of Christ 1. Against the sinfull corruptions of our soules There is no evill of so malignant a nature as sinne and therefore nothing so great and grievous a burden unto a pious and sanctified spirit Nothing so strong an argument for griefe and mourning But now the assured hope of our conformation unto Christs glory will put due limits and bounds unto this our sorrow so that it will keepe it from degenerating into despaire and keep us from being swallowed up of over much sorrow 2 Cor. 2.7 for it assureth us that all our corruptions shall one day be totally and finally subdued and we shall be endewed with a spotlesse holinesse that cannot be defiled and so shall be presented unblameable and unreproveable in the sight of God Col. 1.22 Secondly Here is comfort against the naturall cumber and wearinesse the ignominious deformities the painfull infirmities of our bodies c. For our resurrection will be a glorious redemption from them all Here many times our dull and unactive bodies are unable or unready to obey the commands to performe the desires of our soules and so are burdensome clogs and not serviceable helps unto them That which is sowed in weakenesse shall be raised in power Glorified bodies shall be endewed with such a power as shall render them most obedient able and agile instruments of their soules The Speed of their motion shall be like that of the devouring fire in a heape of drie stubble and the height of it shall surpasse the towring flight of the eagle For they shall be able to meet the Lord in the aire 1 Thes 4.17 when he comes to judgment and afterwards mount up unto the third and highest heavens Suppose we have blemishes either naturall or contracted that render us deformed in the sight of men Why the glory and beautie of the resurrection will exclude all defects The most unhansome ill-favoured and mis-shapen body of a saint shall be fashioned like unto Christ's glorious body Our bodies here are little better then receptacles of frailty and paine subject unto all manner of inward distempers or outward annoyances But the impassibility and clarity of our bodies in their glorified condition be will an abundant compensation for all this He that can with an eye of faith behold the future configuration of his vile body unto Christs body of glory will with patience support his spirit under the tedious languishment of a lingering consumption under the raging violence of a pestilentiall feaver under the otherwise unsupportable torments of the goute cholick stone c. And in the third place he will patiently undergoe all other wants and miseries of this life As for wants he knoweth that we have Gods promise to supply them Phil. 4.19 God shall supply all your need according unto his riches in glory by Christ Jesus As for all the most grievous aflictions of this life he expects a far more exceeding weight of glory that will overpoyse them 2 Cor. 4.17 The Apostle there expresseth our future blisse in foure gradations 1. It is glory 2. it is massie or weightie glory whereas our aflictions are but light 3. it is eternall and in comparison of that our aflictions are but for a moment 4. it is a farre more exceeding weight then our aflictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly exceeding or above measure exceeding that is it is unmeasurable I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us Rom. 8.18 This life unto the best is Bochim a vale of
teares Here they sow in teares Psal 126.5 Thou feedest them with the bread of teares and givest them teares to drink in great measure Psalm 80.5 But light is sowen for the righteous and gladnesse for the upright in heart Psalm 97.11 and a glorious harvest will come wherein they shall reape in joy and God shall wipe away all teares from their eies Revel 21.4 Man that is borne of a woman is of few dayes and trouble Job 14.1 man is borne unto trouble as the sparkes flee upward Job 5.7 But there remaineth a rest unto the people of God Hebr. 4.9 a rest from all their labours Revel 14.13 their hearts therefore may be glad and their glory may rejoyce and their flesh also shall rest in hope Psalm 16.9 who almost but may take up that complaint of the Psalmist Psalm 88.3 My soule is full of troubles and my life draweth nigh unto the grave But unto it all Christ's members may oppose that which David speaketh in the name of Christ himselfe Thou wilt make knowne unto mee the waies of life Thou shalt make me full of joy with thy countenance Act. 2.28 Here Gods people have waters of affliction of a full cup wrung out unto them Psalm 73.10 Here they have a full draught of misery But against the bitternesse of this cup they may be cheared by expectation of the river of divine pleasures the streames thereof make glad the city of God which God hath promised to make all those drinke of that put their trust under the shadow of his wing For with him is the fountaine of life in his light shall we see light Psalm 36.8,9 Amongst the miseries of this life we may well range the infamy of our names and it is common and incident to the most of men Who almost so innocent but hath occasion to complaine as David Psal 69.19,20 Thou hast knowne my reproach and my shame and my dishonour c. Reproach hath broken my heart and I am full of heavinesse Against this we should comfort our selves with this confidence that God will one day cleare up our reputations and wipe away all obloquies from our names The Lord Christ will come to be glorified in his saints and to be admired in all them that believe 2 Thes 1.10 The Lord Christ will be the fountaine of their glory and the measure of it will be unto admiration Unto the reproaches which the names of saints and Believers lie under we may add that which ministreth no lesse argument of griefe and sorrow unto a sanctified soule the unavoidable society of the ungodly How was just Lot vexed with the filthy conversation of the wicked 2 Pet. 2.7 Woe is me saith David that I sojourne in Mesech that I dwell in the tents of Kedar Psalm 120.5 But against this we must solace our selves by the hopes of Gods glorious presence in which we shall enjoy as Christ now doth fulnesse of joy and pleasures for evermore at the right hand of God Lastly here is comfort and encouragement unto those that are Christs against the terrours of death When we are as Joshua and David to goe the way of all the earth Joshua 23.14 1 Kings 2.2 to die This consideration may comfort us that God will shew us the path of life make knowne unto us experimentally the waies of life Nature trembleth to consider that one day it must descend downe into the throne of death make it's bed in the dust among wormes and putrefaction But Faith erects the soule by giving evidence of our future full vindication from all the dishonour of the grave and full conformity unto the all-fulnessē of Christs glory Lastly the all-fulnesse of glory that dwelleth in Christs humanity may be applied in a way of exhortation 1. Because it is the pattern pledge of our owne fulnesse of glory Phil. 1.21 Therefore it should weane us from the love of this miserable world and life and quicken in us an earnest expectation of and fervent longing for that time day wherein this glory shall be not only revealed but communicated unto us Death will put a period unto the most lasting joyes of this world therefore we should not let out our hearts unto them but there are pleasures at Gods right hand that are beyond its reach for they shall be for evermore The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from a word that signifies victory because * Rivet in locū eternity is as it were a conquest of time and whatsoever is measured thereby Unto these everlasting delights our soules should be alwaies suspiring Here we are troubled with the passibility animality and weaknesse of our bodies and we dread all thoughts of the corruption and dishonour of the grave and therefore we should sigh and groane in our selves for the redemption of our bodies we should ardently wish and pray for incorruptible powerfull glorious and Spirituall bodies The sin of the soule is an heavier loade unto a gracious heart then the frailty of the body O wretched man that I am saith Paul who shall deliver me from the body of this death Rom. 7.24 Why death it selfe will give a full and finall deliverance it will exempt as from the pollution of sin so from the vexation of all temptation to it After death there will be no more any lustings of the flesh against the Spirit no more any warring of the law in our members against the law of our minds and bringing us into captivity unto the law of sin which is in our members Rom. 7.23 And therefore death is desirable by all that are in Christ Phil. 1.23 so it be with submission unto the decree of God with a patient contentation to serve our owne generation by the will of God Act. 13.36 To do first that service for the Church which God hath appointed us No filthinesse comparable unto that in the spot of sin and therefore how welcome should a glorified condition be unto us in which we shall be without spot blemish wrinkle or any such thing The mortification of sin in this life is attended with the peace of conscience that passeth all understanding but because it is not perfect therefore it is often interrupted with stormes But the utter eradication of sin is followed with a perpetuall calme and therefore ardently desired by all that know and prize tranquillity of Spirit A cluster of grapes cut down at the brook of Eshcol and brought into the wildernesse was very sweet Numb 13. Oh then how pleasant will the whole vintage in the land of Canaan be If the first fruites of our glory be so joyous and delightfull O then the comfort that we shall reap in the whole crap or harvest The fulnesse and perfection of our glory is such as never entered into the heart of man 1 Cor. 2.9 The glory of Christ in his transfiguration on the mount was so satisfactory unto Peter as that he desired his sight of it might never have end or
interruption Then answered Peter and said unto Jesus Lord it is good for us to be here if thou wilt let us make here three Tabernacles one for thee and one for Moses and one for Elias And yet Peter was only a spectator of this glory and had himselfe no share in it O then what infinite satisfaction may we expect in the beholding of Christs glory in heaven for it will be accompanied with an everlasting enjoyment thereof the lustre of it will be diffused unto us so that some shall enjoy the glory of the Sun some of the Moone some of the Starres 1 Cor. 15.41 We may conclude then of heaven as Peter of the mount of Christs transfiguration Lord it is good for us to be here In earth we are surrounded with spectacles of discontent but in heaven the glory of Christ will be an all-pleasing object for in the sight of it will stand part of our blisse and therefore it should command our hearts and draw unto it our thoughts and affections Christ glorified is our treasure and where your treasure is there will your heart be also Math. 6.21 Wheresoever the body is thither will the Eagles be gathered together Luk. 17.37 Math. 24.28 Hosea chap. 1.11 Prophesying of the true members of the Church under the Gospell giveth them this character They shall appoint themselves one head and ascendent è terrâ they shall come up out of the land that is they shall ascend from earth to heaven in their desires In Cant. 8.3 the motion of the Church even here in her state militant is ascension Who is this that commeth up out of the wildernesse Though she be in a wildernesse condition yet the texminus ad quem of all her motions is the land of promise the heavenly Jerusalem she is still comming up out of the wildernesse The constant prayer of the Church is for the comming of her Lord and Husband Christ Jesus and the spirit dictates this prayer unto her The spirit and the bride say come Revel 22.17 She knoweth that the day of his comming will be her wedding day And hath she not reason to long for the consummation of her marriage with so all-glorious an husband She is assured that the day of his comming will be her coronation day wherein he will grant her to sit with him in his throne Revel 3.21 and place upon her head a crowne of righteousnesse 2 Timoth. 4.8 of life Jam. 1.12 and glory that fadeth not away 1 Pet. 5.4 What more tempting and alluring then the beauty of such a crowne the glory of such a throne And therefore she hath great cause to love the appearing of the Lord Jesus 2 Timoth. 4.8 and to desire that it may be hastened 2. From Christ's all-fulnesse of glory and the certainty that we have of our participation thereof we may be exhorted to use our strictest endeavours in our declining of sinne pursuite of holinesse and tracing the waies of new obedience Hath not Christ decreed to make us glorious like himselfe The glory which thou gavest me I have given them Joh. 17.22 and is it not then a very undecent thing for us to have here inglorious soules base and unworthy affections and conversations He hath prepared for us riches of glory And unto such riches will not poore and low soules be unsuitable We are begotten by the refurrection of Jesus Christ unto a lively hope an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for us 1 Pet. 3.4 and unto such an undefiled and heavenly inheritance will not defiled consciences and earthy minds be altogeather disproportioned and so unqualified and unmeete for the partaking of it If you compare vers 20 21. of 3 Phil. you may find an argument to stirre us up unto heavenly mindednesse We looke from heaven for the saviour the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body c. Therefore let our conversation be in heaven Here on earth as it was said of Lazarus Luk. 16.25 we receive our evill things Even a Jacob complaines of the few dayes of his Pilgrimage as evill Gen. 47.9 and unto a Solomon all things under the sunne were vanity and vexation of spirit Eccles 1.2 and therefore while our bodies are fastened unto the earth this theater of misery our soules should soare up to heaven in devotion Because those that have chosen Christ for their Head and King shall ascend from earth to heaven in their bodies at the resurrection ascendent è terra Hos 1.11 They shall come up out of the land therefore it is fit that now in this life they should come up out of the land ascend and mount unto heaven by divine and spirituall meditations and heavenly affections When Christ took Peter James and John to be witnesses of his glorious transfiguration he bringeth them up into a high mountaine apart Math. 17.1 and why might not this betoken that to qualifie us for the contemplation of Christ's glory here and the fruition of it hereafter there is requisite an elevation and separation of our hearts from the distractions of all things here below Saint John having propounded our future conformitie unto Christ's glory 1 Job 3.2 when he shall appeare we shall be like him c. he presently addeth vers 3. that the hope of this conformitie is accompanied with unfeigned endeavours after purity and every man that hath this hope in him purifieth himselfe even as he is pure And indeed it would be very irrationall for a man to hope to be like Christ in his glory and happinesse and at the same time to resolve to be unlike him in his grace and holinesse In Rom. 8.23 they that waite for the Adoption that is the consummation and manifestation of their adoption to wit the redemption of their bodies are described by the Apostle to be holy and penitent persons such as have the first fruits of the spirit Gal. 5.22,23 and such as groane within themselves that is under the sight and sense of their lusts and corruptions This connexion of spirituall sorrow and humiliation with the first fruits of the spirit is very congruent because there is a great deale of equity in this that we should mourne and groane for that which grieveth the Spirit by whose graces we are sealed that is marked out for redemption Ephes 4.30 In heaven the spirits of just men shall shall be made perfect Ephes 12.23 and if we desire after death to be rankt amongst them we should labour by the promises to cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God 2 Cor. 7.1 to be perfect as our father which is in heaven is perfect Math. 5.48 When we awake satisfaction with the image or likenesse of God will be our reward Psal 17. vers last and therefore here it is our duty to put on the new man which is renewed after the image
merit spirit knowledge power and glory 2. Such as he communicateth unto us the riches of justification sanctification and glorification 2. To unfold the Metaphor riches imply 1. plenty 2. plenty of things that are of price and value 3. These riches are said to be unsearchable because undiscoverable by the meere light of nature though never so much improved and because incomprehensible by the light of grace though never so much raised Now to apply all this to our present purpose here be three things in the object of a ministers study and worke to set forth the dignity of his office 1. Largenesse 2. Preciousnesse 3. Mysteriousnesse 1. It is a large wide and extensive object Riches and riches so unsearchable as that they can never be counted or summed up by any created understanding 2. It is a precious and rich object riches and riches of Christ Unto all riches things of worth are required But these riches are of an extraordinary nature they are of Christ and therefore divine and heavenly Lastly it is a mysterious deepe and abstruse object The riches of Christ are unsearchable for nature â—an make no discovery of them at all and even grace can make but a very defective and inadequate discovery of them We know but in part 1 Cor. 13.12 2. From the all-fulnesse that dwelleth in Christ I shall inferre and presse two Exhortations The first shall be unto those that as yet have no interest in Christ Because there dwelleth in him all-fullnesse therefore he is an all-satisfying object an object that will quiet and content the soule of a man and therefore hence they may be exhorted unto a most diligent appliance of themselves unto those meanes by which God ordinarily unites unto Christ those whom he hath given him among'st the sonnes of men Out of Christ it fareth with a soule as with Noah's dove at her first sending forth before the waters were abated from off the face of the ground She can find no rest for the sole of her foot Gen. 8.8,9 All the honours and preferments that the most ambitious hopes can fancy to it selfe All the riches treasures that both the Indies can afford the treasures of darkenesse and hidden riches of secret places Esay 45.3 the precious things of the earth and the fulnesse thereof Deut. 33.16 the fulnesse of the wine presse Numb 18.27 the hid treasure with which God filleth the belly of the men of this world Psal 17.14 to be filled with the finest or fat of the wheat Psal 147.14 All these cannot yield full satisfaction unto a reasonable soule in that they will still prove improportionate unto it's na ure which is spirituall and to it's capacity which is boundlesse and therefore must needs leave the soule unquiet the mind unsatisfied alwaies flitting from one thing unto another the desires still roving and restlesse still longing after higher honours and more riches And therefore as our Saviour saith a mans life consisteth not in the abundance of the things which he possesseth Luk. 12.15 But now Christ and his fulnesse are proportionable both unto the spirituall nature and boundlesse capacities of our soules and therefore abundantly satisfactory 1. Vnto their spirituall nature that his fullnesse will suite and fit well enough in that it is spirituall His riches treasures his feast of fat things of fat things full of marrow c. Esay 25.6 are all spirituall 2. Vnto their boundlesse capacitie for his fulnesse is an all fullnesse in some particulars of it there is an absolute infinitenesse as in the fulnesse of his God head in the fulnesse of his satisfaction merit therefore there is in it an all-sufficiency to satisfie the desires of the soules Hereupon he is tearmed the desire of all nations Hag. 2.7 not onely a person desired or desirable in the concrete but desire in the abstract Now this importeth saith Bishop Lake upon the words that he is totus desiderabilis altogeather and in every part desirable and totum desiderabile whatsoever the heart of man can desire all that can be desired Esau said unto his father hast thou not reserved a blessing for me hast thou but one blessing O my father Blesse me even me also O my father Gen. 27.36,38 There is no colour for any such language unto Christ for in him dwelleth all-fulnesse of blessings blessings enough to satisfie the desire of all believers in all nations He hath reserved a blessing for the Gentiles so that they partake of the roote and fatnesse of the olive-tree Rom. 11.17 Plutarch in the life of Phocion When a certaine Gentlewoman of Jonia shewed the wife of Phocion all the rich Jewels and precious stones she had she answered her againe all my riches and Jewels is my husband Phocion Every believing soule hath farre greater reason to speake thus of it's husband Christ for in him it is pessest of such unsearchable riches and treasures as that in comparison of it all the wealth in the world is but drosse and dirtâ— It hath a share in his all-fulnesse and therefore it will set downe its rest and enjoy full satisfaction with the Martyr it will cry None but Christ none but Christ With the Psalmist It will say whom have I in heaven but thee and there is none upon earth that I desire besides thee Psalm 73.25 I wish for nothing but this that I may alwaies feed on relish and tast of thy sweetnesse fatnesse and fulnesse Unto this proportion that is in Christs fulnesse unto the soule adde we in the next place the perpetuitie hereof Christ is as a suitable so an eternall good unto the soule For this all-fulnesse will dwell in him unto all eternitie He is that tree of life spoken of Revel 22.2 that shall beare twelve manner of fruits and yield her fruit every moneth He shall be no wither'd no barren tree but fruitfull and the fruit that he shall beare shall be precious He shall be a tree of life Next it shall be plentifull twelve manner of fruits Unto it lastly there shall agree a lasting verdure and freshnesse It shall yield fruit every moneth There shall be with it a perpetuall Autumne A Spanish Ambassadour when the Venetians made ostentation unto him of their vast and replenished treasurie he told them that their treasurie had no roote and therefore might soone be drained But the treasury of his master had a roote the mines of America so that when his coffers were emptie he could quickly replenish them againe All terrestriall treasures and riches are rootlesse and therefore may be consumed and end in want and poverty But the spirituall riches and treasures of a Christian have an eternall roote in the heavens the all-fulnesse that dwelleth in Christ and therefore can never be exhausted although they may be much diminished when by sins of presumption they put a stop unto some influences of this unwithered roote What hath been said serveth to shew us the miserable estate of
Priestly empty the golden oyle out of themselves Zech. 4.12 These are the wings that is the beames and rayes of the Sun of righteousnesse Mal. 4.2 the vehicula of its influence In Psalm 36.8 we have a promise of sweet and abundant satisfaction unto Believers but it is affixed unto the ordinances of God They shall be abundantly satisfyed with the fatnesse of thy house What Paul Rom. 15.29 assureth himselfe touching his coming among the Romanes is appliable in some degree unto the ministery of even ordinary pastours and teachers It is in the fulnesse of the blessing of the Gospell of Christ that is as Lyra glosseth it in the abundance of spirituall grace so that their congregations if they receive the Gospell with all readinesse of mind shall to use the words of Calvin upon the place spiritualibus Evangelii divitiis affluere abound in all spirituall riches of the Gospell God ordinarily doth so largely blesse the labours of pious and painfull ministers as that for a seale of their ministry he makes them instrumentall in imparting unto Gods people in their flocks not onely some Rom. 1.11 but all spirituall gifts and graces that are sanctifying and saving Lastly here is a word of Consolation for every soule that is united unto Christ We may say of Christ what the wise man did of his feare Prov. 19.23 He that hath him shall abide satisfyed he shall not be visited with evill What the Poëts fancied of their cornu copia may more truly be averred of Christ that as they feigned afforded them who possessed it whatsover they desired And Christ yeilds unto them who have interest in him a supply of all that they can lawfully and will throughly and effectually wish and aske for It is but asking and we have Christs promise to receive that our joy may be full Joh. 16.24 He is plenteous in mercy unto all them that call upon him Psalm 86.5 There dwelleth an all fulnesse in the head and therefore there cannot be an emptinesse in any of the members for he received this all-fulnesse for them and therefore he will either derive unto them or imploy for them every parcell of it In him there is as fulnesse so bountifulnesse he is as full so bountifull most ready to impart unto others that fulnesse which for their sakes he is possessed of We may say of him what Solomon doth of the clouds Eccl. 11.3 If they be full of raine they empty themselves upon the earth Christ is full of every desirable good and he will empty himselfe upon every one that is related unto him In some sort he communicates unto them most particulars of his fulnesse He imployeth the fulnesse of his office and authority and he layeth out the fulnesse of his sufficiency to promote their salvation He communicates unto them even the very fulnesse of his Godhead in a way of anology and resemblance Saint Peter speaks of an Analogicall participation of the divine nature 2 Pet. 1.4 The fulnesse of his grace and favour with God he makes use of to ingratiate us with God and he makes us the objects of his owne fulnesse of Love and favour As for the fulnesse of his habituall grace we have the very same grace for kind imparted unto us though farre different in measure We receive of his fulnesse grace for grace John 1.16 The fulnesse of his satisfaction and merit is communicated unto us by imputation that is acceptation it is accepted for us unto our justification From his fulnesse of glory he will derive some beames unto us He will fashion our bodies unto an imitation of his glorious body And unto this there will be presupposed in our soules a resemblance of the glory and happinesse of his soule for the body is happy and glorious by redundancy from the soule This premised what is there that should perplex a soule that is in a state of Union with Christ Is it wants and emptinesse why it hath the all-fulnesse of Christ to gage for a supply Is it its owne impotency and disability why unto that it may oppose Christs all-sufficiency Though we be not able of our selves to contribute any thing towards our salvation yet he that hath undertaken the worke is able to save unto the uttermost and he is also authorized hereunto He hath all power given unto him in heaven earth a fulnesse of office and Authority Is Originall corruption a trouble unto them that rendred them children of wrath in their cradles and in the wombe Against the discomfort of that they should set Christs fulnesse of grace and favour with God for this will purchase the grace of Adoption for all that are his He is the son of Gods love and therefore in him he will be well pleased with them Doe they complaine as the Psalmist we are exceedingly filled with contempt Our soule is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Psalm 123.3,4 Why upon this they would look with an eye of contempt if they did but consider how their blessed Saviour is full of grace love and favour towards them Are they disquieted with the sight and sense of the defects and imperfections that are in their graces why they are covered with the fulnesse of Christs habituall grace and holinesse Is the vast guilt of their actuall enormities a terrour unto them why◠all their sins are swallowed up by the fulnesse and infinitenesse of Christs fatisfaction Doe they grieve for the blemishes of their good workes which are so farre from meriting heaven as that they supererogate for hell and damnation Why though there be a necessity of doing good workes necessitas praecepti and medii yet there is no need of meriting by them for our Head by his infinite merits hath purchased more glory then our natures are capable of And of this fulnesse of glory he is possessed now in heaven in our behalfe as our Attorney and in his appointed time the times of restitution of all things he will derive of this his fulnesse of glory unto us according unto our capacity which he confirmeth and assureth unto us by his promise in the Gospell by the earnest of his Spirit in our hearts FINIS Bookes Printed for and to be sold by Thomas Robinson in Oxford CHronicon Historiam Catholicam Complectens ab exordio Mundi ad nativitatem D. N. Jesu Christi exinde ad annum à Christo nato LXXI Authore Ed. Simson S.T.D. in folio An Answer to M. Hoards Book entituled Gods Love to Mankind by William Twisse D.D. Together with a Vindication of D. Twisse from the Exceptions of M. John Goodwin in his Redemption Redeemed by Henry Jeanes in folio A Treatise of Fruit-Tree shewing the manner of Grafting Setting Pruning and Ordering of them in all respects according to new and easy Rules of Experience gathered in the space of twenty years by Ra. Austen in 4o. XXII Lectiones Tredecim Orationes sex Conciones
quà m divinam naturam essentialitèr declaret Quamobrem etiam usurpare malui parum alioqui Latinum nomen Deitaâ—… quà m de sententiâ Apostoli quicquam detrabere in locum Beza observeth that 't is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity which may signify created gifts and endowments but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very nature and essence of God But now because the Arians and other Heretiques have affirmed that Christ is but a secondary God inferiour unto the father therefore it is added in the second place to shew the equality of him in regard of essence with the father that not onely the Godhead but the fulnesse of the Godhead dwelleth in him Whereupon it followeth that he is perfect God coëquall with the father Even as amongst men the Children are no lesse men then their Parents because the fullnesse of the manhood is in them as well as in their parents But this is not all the Apostle goeth one step higher and in the third place sheweth that there is a numericall Identity betwixt the Godhead of Christ and the Father for in him dwelleth all fulnesse of the Godhead There is not therefore one fulnesse of the Godhead in the father another in the sonne but all the fulnesse of the Godhead the same singular Deitie in both and therefore they are one in essence John 10.30 I and my father are one one God though two persons The fulnesse of the manhood in Adam was numerically different from that in Eve and therefore they were two men But the same fulnesse of the divine nature that is in the Father is in the Sonne And therefore he is not only true and perfect God but one the same God for number with the father And thus have I done with the extreams of this union the termes united the mans hood and the Godhead Indeed the personall union is proximè and immediately only betwixt the person of the word and the manhood but mediately and consequently it is of the two natures as they are united in one person of the word The next thing to be handled in the words is the manner of this union and that is set downe from the adjunct and from the sort or kind of it 1. From the Adjunct of it 't is a permanent union it dwelleth in the manhood 2. from the sort or kind of it it is a personall union it dwelleth bodily 1. The manner of this union is described from an adjunct of it permanency It is a permanent union The fulnesse of the Godhead dwelleth in him h Apud Graecos differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut apud Latinos habitare commorari Sic enim Cicero natura inquit domicilium nobis non habitandi sed commorandi dedit Ideo etiam Petrus vitam nostram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat eleganter 1 Epist 1.17 This note Cornel. a Lapide filcheth out of Beza without the least mention whence he hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth usually not a temporary but a durable mansion The fulnesse of the Godhead doth not so journe in the manhood onely for a time but it dwelleth in it it hath a constant fixed setled and perpetuall residence therein Wherefore as Beza observeth the Apostle doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath dwelled but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelleth in the present tense And indeed it shall dwell therein in the future tense too and that unto all eternity Our Divines farther from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally collect that the union of two natures in Christ is not by way of mixture confusion conversion or any other mutation For none of all these can have place between the dweller and the house in which he dwelleth But I shall content my selfe lightly to have touched this and passe on to the last thing remarkable in the Words The sort or kind of this union It is a personall union The fulnesse of the Godhead dwelleth bodily in him It is said to dwell in him saith August De Quiros to exclude all mutation It is said to dwell in him bodily to exclude that inhabitation which is onely by extrinsecall denomination There is a twofold presence of the Godhead generall and speciall 1. Generall and so he is every where by his essence presence and power Enter Praesenter Deus hìc ubique Potenter 1. By his essence because he filleth all spaces of the world by the immensity of his substance Doe not I fill heaven and earth saith the Lord Jer. 23.24 The heaven of heavens cannot containe him 1 Kings 8.27 He is not farre from every one of us Act. 17.27 2. By his presence that is by his knowledge Heb. 4.13 Neither is there any creature that is not manifest in his sight but all things are naked and open unto the eyes of him with whom we have to doe 3. By his power and operation which produceth preserveth and governeth all things in the world 1 Cor. 12.6 And there are diversities of operations but it is the same God which worketh all in all But now besides this generall way of Gods presence there are also other speciall manners of his presence by which he is in a peculiar way only in some creatures There was a miraculous presence of the Godhead in the Prophets and Apostles by whom he wrought divers miracles There is a gracious presence of him in all his Saints There is a relative presence of him in his Church visible and in his ordinances Exod. 25.8 Numb 5.3 and Chapt. 35.34 Deut. 33.12 Psalm 9.11 Psal 135.21 Isai 8.18 Ezek. 29.45 Joel 3.21 Zachar. 2.10,11 Chap. 8 3. Psal 74.7 There is a glorious presence of the Godhead and thus heaven is his dwelling place 2 Chron. 6.21 39. 1 Kin. 8.30 Thus he dwelleth on high Psalm 113.5 Isai 33.5 In the high and holy place Isai 57.15 In the heavens Psal 123.1 In the light which no man can approach unto 1 Timoth. 6.16 But all these severall wayes of the Godheads dwelling in the creature fall far short of that in the text i Notandae sunt autem hae duae particulae 1. plenitudo Divinitatis 2. Corporaliter Nam illae significant aliter in Christo aliter in aliis sanctis habitare Divinitatem In Christo habitat per plenitudineÌ„ in aliis per divisioneÌ„ 1 Cor. 12.4 In Christo corporaliter id est vere substantialiter in aliis participativè Nam ipsa Divinitas verè substantialiter est in Christo In aliis per dona quaedam a Divinitate participata Becanus Sum. Theol. tom 5. cap. 7. quaest 3. the bodily that is personall or hypostaticall inhabitation of it in and union of it with the humanity of Christ For this is so close streight and intimate as that the Godhead inhabiting and the manhood inhabited make but one person Eâ—en as the reasonable soule and body in man make one man Before I descend unto the application
of this high and mysterious point I shall 1 cleare the words from a misinterpretation of the Socinians 2. Vindicate them from a mis-inference of the Lutherans and 3. Give an answer unto the most materiall objections that are made against this doctrine 1. I shall cleare the words from a mis-interpretation of the k Quâ de causa divinis monitis incitamur ut omnibus aliis disciplinis posthabitis uni Christo adhaereamus in quo id est in cujus doctrina omnis divinitatis plenitudo continetur in quod nihil aliud est quà m Christi disciplinae cam vim esse ut non partem aliquam salutiferae veritatis non umbram non nutu significatam sed clarissimam plenissimamque divinae voluntatis rationem complectatur Vâ—lkel De verâ Relig. lib. 3. cap. 5. pag 47. Socinians who in opposition unto the Deity of Christ darken the text with this ensuing glosse In * Ex Divinitate quoque corporaliter in Christo habitante coëssentialitatem hanc concludi minimè posse inde perspicitur quod Divinit at is nomine nec Dei nec Christi natura sed divinae voluntatis notitia DeÃque colendi ratio intelligi potest atque adeo debet Quam quidem plenitu dinis vocabulo amplificare corporaliter Christo id est ipsius doctrinae inesse ideò asserere voluit Paulus ut divinae veritatis cognitionem perfectam solidam nullaque ex parte adumbratam ut in lege fiebat Christi institutis contineri intelligeremus id quod satis ostendit Divinitatis nomine essentiam ipsius Dei altissimi intelligi nequaquam debere c. Volkel l. 5. c. 10. p. 437 438. him that is in the Doctrine of Christ dwelleth all-fulnesse of the Godhead bodily that is the will of God is revealed and manifested perfectly and fully and that not in a darke and shadowed way as in the Law but bodily that is clearly and plainly To maintaine this interpretation they are forced to faigne that there are two Metonymies in the words that Christ is taken for his Doctrine and the dwelling of allofulnesse of the Godhead bodily therein for the perfect full and cleare manifestation of the will of God Now there is a rule for interpretation of Scripture that should never be violated to wit that we are not to run unto tropes and figures as long as there is no absurdity in the acception of words according unto their proper and native sense or signification If we give way unto the violation of this rule the greatest part of Scripture may be easily wrested from it's true intent and meaning and perverted unto the patronage of errour and eluded when urged for the maintenance of the truth Yea but they pretend that there is absurdity in the proper acception of the words and they have compelling reasons from the text it selfe and context for their assigning of two metonymies in the words Let us heare them speake for themselves 1. Why must Christ here signifie the doctrine of Christ why saith * Christum autem saepenumero non Christi personam aut naturam sed per metonymicam dicendi figuram aliud quippiam vel ad Christum respiciens vel ab illo profectum designare ex tllis locis perspicuum est ubi Christus mysterium inter homines appellatur Col 1.27 ubi Christum accepisse Col. 2.6 Christum didicisse Eph. 4.20 Christum induere debere Rom. 13.14 aut eundem induisse Gal. 3.27 in Christo esse 2 Cor. 5.17 in Christo denique ambulare dicimur Col. 2.6 Hoc autem in loco Divinitatis plenitudinem Christo corporaliter inhaerentem non naturae alicui sed philosophiae legalibusque institutis utpote umbratilibus opponi manifestissimum est Unde efficitur id ejus nomine intelligendum esse quòd paulo ante diximus Volkel loco praedicto Volkeliius it is plaine and evident that oftentimes in Scripture Christ signifieth not the person or nature of Christ but metonymically something respecting Christ or proceeding from him And this he goeth about to manifest from those places of Scripture wherein Christ is termed a mystery among men Col. 1.27 And where men are said to receive Christ Col. 2.6 to learne Christ Ephes 4.20 to put on Christ Rom. 13.14 Gal. 3.27 To be in Christ 2 Cor. 5.17 To walk in Christ Col. 2.6 1. But soft and fare 1. There is a wide difference betwixt may and must Though Christ elsewhere is taken for the doctrine of Christ it doth not therefore follow that it must be so taken here 2. If we looke forwards on the words after they speake plainly of the person of Christ vers 10. and yee are compleate in him which is the head of all principality and power In him we are circumcised v. 11. with him are we buried in baptisme v. 12. You hath he quickened together with him v. 13. nayling the hand-writing of or dinances that was against us unto his crosse v. 14. I hope they will not say that his doctrine is the head of all principality and power that we are crucified in the doctrine of Christ that we are buried and quickened together with his doctrine that the hand-writing of ordinances was nayled unto the Crosse of his doctrine Yea but though they have no countenance from the context following yet they pretend they have it from that foregoing as l Dicti Apostolici Col. 2.9 In Christohabitat tota plenitudo Deitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanc proferunt interpretationem quòd in doctr Christi voluntas Dei plenè integrè nobis sit manifestata Schmal contra Frantz p. 67. Catech. Racov. p. 354. Ostorod in disp contra Tradelp p. 2. c. 11. p. 195. urgent connexionem textus quia in anteccdentibus agitur de doctrinâ Christi quibus hoc dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjungitur conferunt Eph. 4. v. 20. Heb. 13. v. 8. 9. De personâ officio Christi p. 444. Gerhard insinuates out of Schmalcius Ostorodius In the verse immediately preceding say they Christ is put for the Doctrine of Christ and Christ there is the antecedent unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text And if the Antecedent Christ signify the doctrine of Christ the relative in him must doe so too For answer in that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine and coÌ„mand of Christ is implied signified mediately by the word Christ for Christ signifies the unction of our Saviour as unto his priestly so also propheticall and Kingly office and therefore many Divines doe paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus not after the doctrine or command of Christ But the word Christ immediately here signifies the person of Christ denominated from his unction unto all his offices and so consequently considered as teaching and governing of his Church and that this is the immediate signification of the word here and not any metonymicall sense of it for doctrine is cleare from the coherence with the following