Mixture of Scholastical Divinity with Practical, Text (6 of 9)

Mixture of Scholastical Divinity with Practical · Text (6 of 9)

p. 2202. From this fulneſſe of Chriſts love we may be exhorted unto three dutyes, 1. Thankefulneſſe for it. 2. A diligentp. 221ſtudy, and 3. a carefull imitation of it.

1. Thankefulneſſe for it. We will remember thy love more then wine, (ſaith the Church unto Chriſt, Cant. 1.4.) But ſhe hath a thankfull tongue, as well as heart; as ſhe remembreth it inwardly in her ſelfe, ſo with joy and triumph ſhe outwardly publiſheth, and manifeſteth it unto others. chap. 2. chap. 3. chap. 7. And this her recognition, and commemoration of Chriſts love, is not in a formall, dull, cold, and unpracticall way: for it hath ſuch an impreſſion upon her heart, as that it makes her even ſicke with the love of him, Cant. 2.5. It begets in her a love of a moſt powerfull and unconquerable influence. It is a love as ſtrong as death, Cant. 8.6. that is, it is as forcible, and irreſiſtible, trampling upon, and breaking through all difficulties, that occurr in performance of duties unto, or undergoing of ſufferings for Chriſt. This love is inflamed into jealouſy, and this jealouſy is as cruell, or hard as the Grave, ibid. that is, as inexorable unto all the enemies of Chriſt, unto her moſt profitable and pleaſant ſins, her darling and moſt indulged luſts. This love is for its intenſiveneſſe, motion upwards unto heaven, and conſumptive efficacy, compared unto fire, ibid. The coales thereof are as coales of fire, which hath a moſt vehement flame.

1. Fire is the hotteſt of elements. So the Churches love of Chriſt is more ſolidly intenſe, then her love of any creature whatſoever. She is as it were all in a fire with the love of him.

2. The motion of fire is upwards towards heaven. The love of Chriſt is as a fiery Chariot, whereby a ſoule is carried up unto heaven.

3. Fire burnes all things combuſtible. So love of Chriſt conſumeth all a mans corruptions. And whereas elementary fire may be quenched, the love of Chriſt is a celeſtiall flame. Many waters cannot quench it, neither can the flouds drowne it, Cant. 8.7. It cannot be extinguiſhed, or abated by calamities.

And in the laſt place it is ſo ſincere, and incorrupt, as that it cannot be bribed by any treaſure. If a man would give all the ſubſtance of his houſe for love, it would utterly be contemned, ib. p. 222If your love of Chriſt reach not this height we have deſcribed, it comes ſhort of a due gratitude: we are unthankfull for Chriſts fulneſſe of love, if it be not as a loadſtone to attract from us a love of him with all our hearts, ſoules, and might. In the language of the Scripture we are utterly forgetfull of Chriſts love, if it do not conſtraine unto duty, and reſtraine from ſin. We deſpiſe the riches of Chriſts goodneſſe, grace and bounty, forbearance and long-ſuffering, if it do not lead us unto a ſtrict and ſevere repentance.

2. The fulneſſe of Chriſts love may provoke unto a moſt diligent ſtudy of it. It is an inexhauſt fountaine, an unfathomeable ocean, a bottomeleſſe & unſearcheable mine. There is therefore more then enough in it to ſatisfy the reſtleſſe inquiries of thoſe, that are moſt curious and thirſty after knowledge. In Eph. 3.13,16,17,18. There be 4. Motives unto this ſtudy of Chriſts love. 1. The comprehenſiveneſſe, 2. the incomprehenſibleneſſe of this love, 3. The ſubject, and 4. the influence of the knowledge thereof.

1. The comprehenſiveneſſe of the Love of Chriſt: It takes in all the ddPaulus nihil per iſtas dimenſiones intelligit, quam Chriſti charitatem, de quâ continuò poſt ſignificans, eum, cui verè & perfectè cognita eſt, undequaque ſapere ae ſi diaeiſſet, quaqua… verſùm reſpiciant homines, nihil reperient in ſalutis doctrinâ, quod non huc referendum ſit. Continet enim una Chriſti dilectio omnes ſapientiae numeros, ideo quo facilior ſit ſenſus, ita reſolvi debent verba: ut valeatis comprehendere Chriſti dilectionem, quae eſt longitudo, latitudo, profunditas & al…tudo ſapientiae noſtrae: hoc eſt, tota perfectio. Similitudinem enim ſumit à Mathematicis, ut à partibus totum deſig…et. Quoniam hic omnium ferè communis eſt morbus rerum inutilium ſtudio ardere, utilis vallè eſt iſta admonitio: quod ſcire nobis expediat, & quid Dominus conſiderare nos velit, ſurſum, deorſum, ad dextram & ſiniſtram, à fronte & à tergo. Dilectio Chriſti nobis proponitur, in cujus meditatione nos exerceamus dies ac noctes: & in quam nos quaſi demergamus. Hanc unam qui tenet ſatis habet: extra eam nihil eſt ſolidum, nihil utile, nihil …enique rectum aut ſanum. Circumeas licet coelum, terras, maria: non altius tranſcendes, quin legitimum ſapiendi finem tranſilias, Calvin. in Epheſ 3. v. 18.Eph 3:18dimenſions, the length, breadth, depth & height of ſpirituall wiſedome, all the objects of ſaving knowledge, which are ſome way or other reducible unto it. And hereupon that great Doctor of the Gentiles reſolved to ſtudy privately, and to preach publikely nothing, but what did ſome way or other referre unto that great expreſſion of Chriſts love, his death upon the croſſe, 1 Cor. 2.2. I determined not to know any thing among you, ſave Jeſus Chriſt, and him crucified. Indeed Chriſts love is the epitome, and center, the fulfilling ofp. 223both Law and Goſpell, Rom. 13.8. it was out of love, that he performed the duties, and ſufferd the penalties of the law for us. It is out of love, that he hath revealed and will accompliſh the promiſes of the Goſpell unto us.

A ſecond motive unto the ſtudy of the love of Chriſt is the incomprehenſibleneſſe of it. It paſſeth knowledge; and therefore though we arrive unto never ſo great a degree in our knowledge of the love of Chriſt, yet ſtill there will be a terra incognita, place for new and farther diſcoveries. Chriſts love is a ſtructure of vaſt, indeed infinite, extent: It is as it is ſaid of God, Iob. 11.8,9. As high as heaven, deeper then hell, larger then the earth, and broader then the ſea: and therefore impoſſible we ſhould exactly meaſure it in all theſe dimenſions. However let us labour to meaſure it as exactly as we can, that we may comprehend ſo much of the length, breadth, depth, and height thereof, as is diſcoverable by the ſaints here in this life. The love of Chriſt then, is a moſt ſpacious object for contemplation, in the meditation of which, we may exerciſe our ſelves day and night, and into which (to uſe the expreſſion of Calvin) nos quaſi demergamus, we may as it were plunge our ſelves over head and eares, as into an ocean, that hath no bottome.

A third motive in this place is from the proper, and adequate ſubject of this knowledge, That ye may be able to comprehend with all Saints, &c. The knowledge of Chriſts love is the priviledge of the ſaints; common unto all believers: and withall, it is ſo proper and peculiar unto them, as that it belongs unto none, but ſaints. If thou haſt an effectuall, and applicative knowledge, though but in a remiſſe degree, of the tranſcendent love of Chriſt, thou art then a ſaint: and if thou art a gratious faint here on earth, thou maiſt be confident, that thou ſhalt be a glorious ſaint in heaven. But now if on the other ſide, thou liveſt & dyeſt in ignorance, or meerely in a notionall, or uneffectuall knowledg of the love of Chriſt, thou can'ſt have no evidence of thy ſaintſhip. And if thou art not a ſaint here, thy portion will be with damned Fiends and Divels in hell hereafter.

p. 224A fourth motive is the influence of the knowledge of Chriſt's love, and that is 1. preſervative from fainting in tribulations here. 2. preparative for the allfulneſſe of God in heaven hereafter.

1. Preſervative from fainting in tribulation here. And this may be gathered from compariſon of theſe verſes with the foregoing. For verſ. 13. The Apoſtle dehorts them from fainting at the newes of his troubles. I deſire that you faint not at my tribulation for you, and in the following verſes, he backes this dehortation with a moſt humble, and fervent petition, the preface unto which we have verſes. 14, 15. for this cauſe I bow my knee unto the father of our Lord Jeſus Chriſt, &c. The matters, or things petitioned for are three, 1. Corroboration, and confirmation by the ſpirit of God, verſ. 16. that he would grant you according unto the riches of his glory, to be ſtrengthned with might by his ſpirit in the inner man.

2. A further union with Chriſt verſ. 17. and 3. which belongs unto our purpoſe, a practicall, and experimentall apprehenſion of the love of Chriſt, that ye may be able to comprehend with all ſaints, what is the breadth, and length, and depth, and height, and to know the love of Chriſt, which paſſeth knowledge, &c. 18, 19.

By this coherence, you ſee, that a feeling and efficacious knowledge of Chriſts love, and the dimenſions thereof, will embolden and hearten the ſaints in their owne and others troubles, and as a ſoveraigne cordiall keep them from all deſpondency and ſinking of ſpirit.

A ſecond branch of its influence is preparative for the all fullneſſe of God, verſ. 19. I bow my knees unto the father of our Lord Jeſus Chriſt, verſ. 14. that ye may be able to comprehend, &c. and to know the love of Chriſt, &c. that ye might be filled with all the fullneſſe of God verſ. 18, 19: that is, with a full knowledge of God in the beatificall viſion, the full image of God, a full participation of the divine nature, a full union with, & fruition of God, full, and immediate influences from God, according unto that of the Apoſtle, 1 Cor. 15.28. God ſhall be all in all: that is, in all the elect, he ſhall be vice omnium, inſtead of all ordinances unto their ſoules, p. 225inſtead of all meanes and helpes unto their bodies.

And I ſaw no temple therein, for the Lord God almighty, and the Lamb, are the Temple of it. And the city had no need of the Sun, neither of the Moone to ſhine in it: for the glory of God did lighten it, and the Lamb is the light thereof, Revel. 21.22,23. The meaning of the place is, that God ſhall immediatly by himſelfe, ſupply the efficiency of all ſecond cauſes whatſoever.

Before I leave theſe words, I ſhall out of them direct unto a cauſe of the knowledge of the love of Chriſt; to wit, to be rooted, and grounded in love, verſ. 17. that is, either in our aſſurance of Gods love in Chriſt unto us, or elſe in the habit of our love unto God, and Chriſt. I bow my knees unto the father, &c. that ye being rooted and grounded in love, may be able to comprehend & know the love of Chriſt, &c. They which are rooted, and grounded in love, are able to reach the dimenſions of Chriſts love, to know the love of Chriſt which paſſeth knowledge. &c.

A full and firme aſſurance of Gods love in Chriſt unto us, and our firme and conſtant love of God and Chriſt, will put us upon a moſt induſtrious ſearch after all the ſecrets of Chriſts love unto our ſoules. Whereas on the other ſide, thoſe that either deſpaire or doubt of that love of God and Chriſt; as alſo thoſe that have but faint affections, and inconſtant deſires towards them; all ſuch make but a very ſlow progreſſe in the ſtudy and knowledge of Chriſts love.

The laſt exhortation is unto an imitation of this fulneſſe of love. Walke in love (ſaith the Apoſtle) as Chriſt alſo hath loved us, and hath given himſelfe for us an offering, and a ſacrifice unto God, &c, Epheſ. 5.2. In which words we have, 1. An exhortation unto the duty of love: walke in love. 2. A direction unto a patterne, whereunto we muſt conforme our ſelves in performance of this duty.

1. As for the exhortation: it is obſerved by the ſolid and judicious Zanchy, that it is not barely to love, but to walke in love: that is, to paſſe the whole courſe of our life, to ſpend all our dayes in the fruits and offices of love, ſo that all our actions flow from love, be mana…d in love, and end in love.

p. 2262. 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 p. 227ſhould 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. Its 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. Ʋbi verbum requieſcit, (ſaith Suarez) ibi indicat permanentiam per modum habitus. p. 228The 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 ofp. 229grace, 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 examples of a ſea, and a fountaine of fire: You cannot exhauſt the ſea, though you draw as much water out of it as you can; Though never ſo many rivers runne out of the ſea, yet will it never be drawne drie. Even ſo though all the ſaints, that were, are, or ſhall be, either did, doe, or ſhall receive of his fulneſſe, yet will he never be emptied, never the leſſe full for all that. The utmoſt that we receive, is but foreign, as a ſmall drop in compariſon of a botomleſſe abyſſe, and boundleſſe ſea. But Chryſoſtome thinkes this ſimilitude not ſufficient to ſet out the fulneſſe of Chriſts grace: becauſe if we take but a drop of the ſea, it makes ſome diminution, though it be unſenſible, and undiſcernable. Whereas the fountaine of grace in Chriſt cannot be leſſened in the leaſt degree, though it be never ſo much communicated. foreign. This ſimilitude being defective, he proceeds unto another. foreign; &c. Suppoſe there were a fountaine of fire; if you light never ſo many lampes or candles thereat, you could diminiſh nothing therefrom, but ſtill it would be as full of fire as before. Even ſo what meaſures and portions ſoever of his ſpirit and grace Chriſt dipenſeth unto any, he is not a jot impaired thereby; but he hath ſtill a plentifull remainder, nay an all-ſufficient, an indeficient fullneſſe, an inexhauſtible fountaine, unemptible treaſures, an overflowing redundancy of ſpirit and grace.

Fulneſſe of grace, as Aquinas noteth, qu. 7. art. 10. may be taken either with regard unto the ſubject, him, that hathp. 230grace; or elſe with regard unto grace it ſelfe; and ſo it is nothing elſe, but the perfection, and excellency of grace.

1. With regard unto the ſubject of grace, him that hath it, with regard either unto his office, place, and condition requiring, or elſe capacity receiving grace.

1. There is a fulneſſe of grace, conſidered in reſpect of the condition and ſtate of the ſubject, or partie that hath grace. When one hath it fully, perfectly, and ſufficiently, according to his ſtate and condition, to the utmoſt bound that God hath perfixt to them of ſuch a condition: and in all the vertue and efficacy of it, in that it extendeth to the performance of all things, any wayes appertaining to the condition, office or ſtate, of ſuch as are of his place, and ranke. And ſuch a fulneſſe we have aſcribed unto many of the ſaints, unto the Virgin Mary, Luk. 1.28. unto John Baptiſt Luk. 1.15. and unto his mother Elizabeth, verſ. 41. unto his father Zacharias, verſ. 67. and unto Stephen, Act. 6.8. ch. 7.55. All theſe had grace full, and enough for that place and condition, to which God had appointed them. Thus the Romans are ſaid to be full of goodneſſe, and filled with all knowledg, Rom. 15.14. Full after a ſort, full with ſuch a fulneſſe, as is proportionate unto the Age of Childhood, in which we here live. This fulneſſe may be greater or leſſer according to the various places, which thoſe unto whom is is diſtributed, beare in the Church, according to the ſeverall exigences and meaſures either of their condition in themſelves, or of their ſervice in the Church. For the effuſion of the ſpirit of holineſſe is likened in ſcripture to the pouring forth of an oyntment. Now no oyntment at the skirts or edges of a garment, doth runne ſo freſh and full as on the upper parts. Upon the upper parts there is more conferred, the meaſure of the **Biſhop Andrews.Ephah, double portions of the ſpirit. John Baptiſt, Chriſts precurſor, muſt be filled with the holy Ghoſt from his mothers wombe. The bleſſed Virgin, the ſacred veſſel of his incarnation, muſt have grace in greater fulneſſe, then other mortals. But now upon the edges, and skirts ofp. 231Chriſt's garment, Chriſt's body, the loweſt ranke of his members, there is conferred leſſe, the meaſure of the Hin, ſingle portions of the Spirit. Unto every one is diſpenſed grace ſufficient, ſufficient for themſelves, ſufficient for, full and adequate unto that worke, and employment, unto which they are deſigned.

2 Fulneſſe of grace may be taken with regard unto the ſubjects capacitie of receiving it: So the word fulneſſe carrieth our conceit to place and meaſure, from whence it is borrowed, In which fulneſſe is nothing but a commenſuration of the things, or bodyes contained, unto them containing: Even ſo in Chriſt, a fulneſſe of grace is the adequation of grace unto his capacity, his power of receiving grace. As a place or meaſure is then ſaid to be full of a thing, when it hath as much of it, as it can hold: So Chriſt is ſaid to be full of grace, in that he hath received ſo much grace, as his capacity would containe no more. There is a twofold capacity of a ſubject to receive an accident, one naturall; another obedientiall. A naturall capacity towards Grace Chriſts ſoule had not, ſeeing grace is altioris ordinis, of a ranke and order above nature. As for the obedientiall capacity of his ſoule to receive grace, that is nothing elſe, but the being of his ſoule conſidered as not repugnant to grace. And according to it his ſoule was capable of ſo much grace, as implied not a contradiction thereunto. This capacity the Scotiſts think that God filled up unto the brimme, ſo that if he ſhould ſtretch, nay rack his power unto the utmoſt, he could not poſſibly poure into the ſoule of Chriſt one, the leaſt drop, degree of grace more, then it was poſſeſt of already: not out of any deficiency in the divine power, but meerely for want of roome (as I may ſo ſpeake) in the limited and ſtinted capacity of the ſoule to receive it. Now the Thomiſts on the other ſide hold, that their adverſaries in thus determining, do little better then over-ſaucily narrow, and limit the divine omnipotency. And for their owne parts thus reſolve it, That God in the infuſion of grace into Chriſts ſoule, did fill up its capacity ſo farre as it could be fil'd in reference onelyonly unto Gods ordinary, not abſolute power. p. 232And if I be not miſtaken, there is more moderation in their opinion, then in that of their adverſaries: For that Chriſt's grace was by Gods abſolute power capable of farther intenſion, they make good ex parte gratiae, ex parte efficientis, ex parte ſubjecti, ex parte objecti.

1. Then ex parte gratiae: Grace is forma intenſibilis, a forme that hath degrees: and it is finite, and therefore capable of a farther intenſive enlargement.

2. Ex parte efficientis. God is abſolutely omnipotent; and therefore able to produce whatſoever implieth not a contradiction. Now the increaſe of a finite grace in point of degrees implieth no contradiction.

3. Ex parte ſubjecti. The grace of Chriſt is received in the obedientiall capacity of his humanity; and according unto that, his humanity was capable of whatſoever meaſure of grace God could produce.

Laſtly ex parte objecti. The greateſt meaſure of grace can never be adequate, or commenſurate unto the object of grace, God, who is cognoſcibilis, amabilis, and participabilis in infinitum.

Before I proceede unto the third acception of the fulneſſe of grace, I muſt remove an objection out of my way. It may be objected, that it were not an endowment ſufficient to qualify Chriſt for the relation of headſhip, to have ſo much grace, as would fill his capacity. His capacity might be but narrow, and ſo though he had as much grace, as he could receive, yet he might not have much, in that he might not be able to receive much. A ſmall veſſell may be full of any liquor, and yet containe no great quantity of it. Even ſo might Chriſt be full of grace in this ſence, and yet have no great meaſure of grace.

Unto this ſome anſwere, that the humane nature in vertue of that moſt intimate aſſociation of the natures, divine and humane in one perſon, had it's capacity, it's power of receiving grace, enlarged as much as might be: So that by means hereof it became larger, then the capacity of all the Angels in heaven, comprehenſive of more grace then they; nay, farre wider then it would have beene, if it had p. 233not been joyned, or then it would be, if it ſhould be diſjoyned from the perſon of the word. But this is an opinion that eeQuod Bonav & Ricard. affirmant, quamounque puram creaturam, ſive Angelum, ſive rationalem animam, eſſe capacem gratiaeuſque ad certum gradum, ita ut de potentia abſoluta non poſſit recipere majorem; & nihilcminus animam Chriſti unitam verbo fact am eſſe capaciorem intenfioris gratiae, quam eſſe poſſit in aliqua pura creatura, & in ipſamet animae Chriſti, ſi non eſſet unita verbo, hoc enim & fine fundamento dictum eſt, & nullo-modo intelligi poteſt: nam licet congruentia ad recipiendam majorem gratiam poſſit eſſe major ratione unionis, ſicus & capacitas proxima, quae eſt per actum, vel diſpoſitionem propriam, augeri poſſit (ut loquitur D. Thom. 2a. 2ae. q. 24 art.) 7. tamen capacitas remota, & quaſi fundamentalis, quae eſt in natura ipſa, nec creſcere poteſt, nec mutari, quia haec nihil aliud eſt, quam entitas naturae cui talis perfectio non repugnat. Et deinde multò minùs intelligi poteſt, quod per unionem augeatur, cùm verbum ipſum nec poſſit concurrere per modum potentiae paſſivae ad ſuſcipiendam gratiam, nec aliquo modo immutet ipſam animam ſecundùm entitatem naturalem ejus, ut capaciorem illam faciat, & gratia haec non aliter inhaereat illi animae, quam ſi per ſe eſſet ſeparata. Adde, quòd ſi illa anima capacior fieret per unionem, ſicut unio eft infinita, ita illa capacitas infinitè augeretur, ergò vel haberet illa anima infinitam gratiam, vel certe poſſet in illâ gratia in infinitum augeri, quod iſti autores non concedunt.Suarez in tertiam part. Thomae diſp. 22. ſ. 2. Cenſures for groundleſſe and ſenceleſſe. He confeſſeth, that by union of both natures in one perſon, the congruity for the humanity to receive from the divine nature a larger meaſure of grace, is much increaſed. Meeter it is, that from the Deitie there ſhould be a cōmunication of a greater meaſure of grace unto that nature, in which the fulneſſe of it dwelleth bodily, then unto another, not linkt unto it in ſo neere, and cloſe a tye. And then farther, he doth not deny but that by the conjunction of the manhood with the divine perſon and nature, the more neere, and immediate capacity of the ſoule, to receive grace, may be much enlarged. Seeing that even is us, our hearts, by the habit's and exerciſe of our proper graces, are wonderfully dilated, and opened, as it were, made more comprehenſive, able to receive more grace, then otherwiſe. By Solomons Wiſedome and underſtanding the largeneſſe of his heart was even as the ſand, that is on the ſea ſhore, 1 Kings 4.29. I will runne the way of thy commandments when thou ſhalt enlarge my heart, Pſalm. 119.32. to wit, by holineſſe, and ſanctification. O ye Corinthians, our mouth is open unto you, our heart is enlarged, 2 Corinth. 6.11. to wit, by love, and affection. But now as for the remote, obedientiall, and as it were the fundamentall capacity of the ſoule towards grace, of which the patrons of the forementioned opinion onelyonly ſpeake, how the union ſhould ſtretch, and widen that, he cannot conceive. For that being undiſtinguiſhed from the very nature, and being of the ſoule; indeed being nothing elſe, p. 234but the ſoule it ſelfe, conſidered as compatible with grace, how can it poſſibly admit either of change, or encreaſe. Equall it is, alike large in all reaſonable and intellectuall creatures, and is not to be meaſured by any naturall or ſupernaturall perfection of its ſubject, but is of it ſelfe indifferent unto the receipt of any kind, or degree of grace, conſiſtent with the finite, and created being of an intellectuall nature.

Not reſting therefore in this unſatisfying anſwere, we will in the next place ſhew, how that in Chiſt there was a fulneſſe of grace, not onelyonly in regard to his capacity, his power of receiving it, but alſo in reſpect of ffAliquando plenitudo ſignificateximiam aliquam perfectionem gratiae, quae adaequet ſtatum, vel munus, aut dignitatem ſuſcipientis. Plenum enim propriè dicitur, quod tantum habet, quantum capere poteſt, & ad bunc modum plenus gratiâ dicitur, Qui habet eximiam aliquam gratiam proportionalam dignitati, vel muneri, in quo à Deo conſtitutus eſt, & haec plenitudo, cum reſpectiva fit, poteſt eſſe multiplex, & major vel minor, juxta veritatem ſtatuum, vel dignitatum, cum quibus fit comparatio, & hoc modo alia eſt plenitudo B. Virginis, alia Johan. Baptiſtae, &c. omnis verò haec plenitudo eſt reſpectiva, & ſecundùm quid, Chriſti verò plenitudo, eſt plenitudo ſimpliciter, quia licet gratiae Chriſti, plenitudo etiam fuerit proportionata dignitati perſonae, & unionis, tamen quia illa dignitas perſonae erat ſuprema omnium, & eminenter omnes alias continens, ideò talis plenitudo reſpectiva in plenitudinem ſimpliciter redundavit. Et hinc etiam factum eſt, ut haec plenitudo fit quanta eſſe poteſt, non tantum ex parte objecti, ſed etiam ex parte formae, quia ſcilicet in Chriſto pervenit gratia ad totam intentionem, & perfectionem, quam ſecundùm ſe habere poteſt, ſaltem ſecundùm legem ordiuariam. Suarez. in tertiam part. Thomae diſp. 22. ſect. 2. pag. 395.grace it ſelfe. And ſuch a fulneſſe I am ſure is ſufficient to conſtitute him head of the Church. What it is, Aquinas tels us pag. 3. quaeſt. 7. Art. 10. Ex parte quidem ipſius gratiae dicitur eſſe plenitudo gratiae. Ex eo quod aliquis pertingit ad ſummum gratiae, & quantum ad eſſentiam, & quantum ad virtutem. In reſpect of grace it ſelfe, there is a fulneſſe of grace, when one attaineth to the higheſt top, and utmoſt pitch of grace in the eſſence, and vertue of it, intenſively, and extenſively. And ſuch a fulneſſe and perfection of grace was in Chriſt: A fulneſſe of extent, a fulneſſe of degrees, a fulneſſe of vertue.

1. In Chriſts grace there was a fulneſſe of extent, a perfection, or fulneſſe of parts. He had grace in the greateſt extenſion, according to every ſort, and kind of grace. No grace, whether of edification, or ſanctification, but was in him, if taken according to the whole compaſſe, and latitude of it's object, and acts. Although perhaps under ſome particular p. 235denomination, and in reference to ſome one of its imperfect acts, it may not fitly be aſcribed to him. I could exemplify my ſelfe by inſtancing in faith, hope, feare and the like: But I muſt haſten.

In his grace 2. There was a fulneſſe of degrees. He had grace, as farre forth, as it may be had in the greateſt excellency and intenſion, according to every degree of grace. The Spirit was not given by meaſure unto him, John 3.34.

And 3. There was in his grace a fulneſſe of Vertus. He had grace unto all effects, and purpoſes, whereunto grace doth, or can extend it ſelfe. Grace in him was a ground of merit, and ſatisfaction, a cauſe of grace in others: It rendered his humane nature, and actions, well pleaſing to the pure eye of heaven, and communicated unto his ſoule ſuch a gracious, holy, and heavenly being, ſuch a tranſcendent beauty, and unmatchable perfection, as farre ſurpaſſed the united, and cumulated perfections of all the Angels in heaven. Now this fulneſſe of grace in reſpect of grace it ſelfe, in reſpect of its extent, meaſure, or degrees, vertue or efficacy, was proper to Chriſt, agreeable unto none beſides him. For the dwelling of it in Chriſt, our Apoſtle bringeth as an argument to prove him head of the Church, and of that it were not a good argument, had it not been adequate unto the head of the Church, had it agreed unto any other.

And let this ſuffice concerning the firſt queſtion, what is meant by the fulneſſe of grace in Chriſt? It is nothing elſe you have heard, but an adequation of his grace unto his offices, that require it, a commenſuration of his grace unto his capacity receiving it, the perfection of his grace in reſpect of extent, degrees, and vertue.

The 2. Queſtion is, how an all-fullneſſe of grace may be ſaid to be in Chriſt's humane nature? An all fulneſſe is an infinite fulneſſe; Even as an all ſufficiency is an infinite ſufficiency. Now the fulneſſe of grace in Chriſts humane nature is not, cannot be infinite. For God created all things in meaſure, number, and weight, Wiſd. 11.20. And the grace of Chriſt is a created quality, inherent in his ſoule, a creature too: therefore finite it muſt needs be.

p. 236For anſwere. All-fulneſſe may be underſtood, either abſolutely and ſimply, or elſe onelyonly ſecundum quid, after a ſort, in ſuch a kind: An all-fulneſſe of grace, abſolutely, and ſimply ſuch, cannot be in the manhood of Chriſt: For that is nothing elſe, but an infiniteneſſe of grace, which (we know) is proper to the Godhead: Now the manhood by being perſonally united to the Godhead, is not annul'd, nor eſſentially changed. Upon this union there followeth no confuſion betweene the natures, or transfuſion of the properties from one nature to another. In Chriſts humane nature therefore there dwelled all-fulneſſe of grace, onelyonly ſecundum quid, after a ſort, in ſuch a kind. All the fulneſſe of grace that was, that could be found in a creature, at leaſt in reference unto Gods ordinary power; Secundum definitionem divinae ſapientiae, as Aquinas reſolveth it, p. 3. q. 7. art. 12. that is (if I underſtand his language) to the uttermoſt bound, that the divine wiſedome, which hath ordered all things in meaſure, hath prefixt to the grace of intellectuall creatures. Even as the light of the Sunne is the greateſt, that God hath decreed unto the Luminaries of heaven: And the heate of fire is the moſt intenſe, which God hath deſigned unto elementary bodies. The Scotiſts are not content with this, but ſay farther, that the degree of Chriſt's grace was unpaſſable even by Gods abſolute power, which opinion, as the Thomiſts ſuppoſe, ſhortneth the hand of the Almighty, detracteth from the infiniteneſſe of his power, at leaſt in reference towards the production, and augmentation of grace; As if in powring grace into the ſoule of Chriſt, it were quite exhauſted.

One thing more I ſhall intreate you to obſerve out of Aquinas. p. 3. q. 7. art. 11. where he diſtinguiſheth of a twofold conſideration of the habituall grace of Chriſt. Poteſt (ſaith he) duplicitèr conſiderari, uno modo, ſecundum quod eſt quoddam ens, alio modo ſecundum propriam rationem gratiae, &c. The grace of Chriſt may be conſidered two manner of waies, either in regard of its being, as it is a thing, a quality, or elſe according to the nature of Grace.

1. In regard of its being, as it is a thing, a quality, ſo p. 237it may be in ſome ſence ſaid to be infinite: Becauſe in the nature of grace it is not limited, bounded, or ſtinted, but includeth in it ſelfe whatſoever any way appertaineth to grace, or commeth within the intenſive, or extenſive compaſſe of it. Even as we ſay that the light of the ſunne is infinite, becauſe howſoever it be but a finite and created thing, yet in the nature of light it hath no limitation, bounds, or ſtint, but containeth in it ſelfe whatſoever any way appertaineth to light. For the clearing of this we may note out of the learned, and accurate Suarez ggReſpondetur eſſe a quivocationem in illo termino, gratia in eſſe gratiae, nam ſi ſit ſermo de eſſe reali & inhaerente, quod ipſa gratia confert animae, fatemur hanc gratiam etiam in eſſe gratiae eſſe finitam, & eodem modo conferre…animae finitam pulckritudinem, & reddere illam proportionatam finitae gloriae: non autem ita loquimur de gratia quando dicimus illam eſſe infinitam. Alio ergo modo loquimur de eſſe gratiae pertinente ad dignitatem ejus, prout ordinatur ad unionem hypoſtaticam, illique conjuncta eſt; & hoc non habet gratia habitualis ex natura ſua, ſed ex conjunctione ad unionem: & ita diſtinguitur aliquo modo ab ipſa gratia in eſſe qualitatis, & ideo ſub hac ratione poteſt eſſe infinita, quamvis qualitas ipſa finita ſit. pag. 393. Sed in hoc conſiderandum eſt, ex ſola acceptatione extrinſeca, ut fic, non conferri gratiae propriam aliquam dignitatem, phyſicam, vel moralem, ratione cuius poſſit dici infin ta: tamen ſi haec acceptatio, vel ordinatio, non conſideretur ut merè extrinſeca, ſed quatenus per eam fit ut illa gratia conjuncta ſit aliquo modo divinae perſonae, dici poteſt ex hac conjunctione habere hanc gratiam quendam infinitum valorem & dignitatem, non quia illi addatur aliquid Phyſicum vel reale diſtinctum ab ipſa, & a perſona divina, ſeu ab unione humanitatis ad ipſam, nihil enim hujuſmodi fingi, aut excogitari poteſt, ſed quia ſecundum moralem aeſtimationem, quandam dignitatem & excellentiam habet ex hac conjunctione: Sicut humanitas ipſa infinitam dignitatem habet ex unione, & ſicut operationes Chriſti ex eadem radice ſeu coniunctione habent infinitum valorem in eſſe meriti. Illa enim unio ad verbum quaſi elevat, et nobilitat quicquid illi conjungitur iuxta uniuſcujuſque modum & capacitatem Unde quia opus bonum eſt meritorium, dat illi infinitum valorem in illo ordine, & quia opus paenale eſt ſatisfactorium, dat illi infinitatem in genere ſatisfactionis: quia ergo gratia ex propriâ ratione habet facere gratum & dilectum, ideo per hane unionem accipit quandam dignitatem & valorem, ratione cuius cenſetur facere infinite gratum, & hoc eſt, habere quandam infinitatem in eſſe gratiae in ordine ad unionem. Quod rectè per effectus declaratur, nam hinc habet quod ſit proximum principium infiniti meriti, quamvis enim gratia unionis fit principalis radix huius quantitatis in merito, gratia tamen habitualis eſt veluti proximum principium ejus. Et hinc etiam habet, ut poſſit influere in infinitos homines, nam ad omnes poteſt extendi fructus eius, etiamſi in infinitum multiplicarentur. ibid.in tert. part. Thomae t. 1. diſp. 22. ſect. 1. that the grace of Chriſt may be conſidered either abſolutely, or relatively.

1. Abſolutely, intrinſecally, really, and Phyſically as it is inp. 238it's ſelfe, ſo it is finite, communicating unto his ſoule though a great, yet but a finite beauty, and perfection, and rendring it proportionate but unto a finite weight of glory.

2. Relatively, as referred unto the grace of union, as conjoyned unto the divine, and infinite perſon of the ſonne, as it is the grace of the ſon of God. And ſo it is in ſome ſort infinite, not as though by this conjunction there were imparted to it any phyſicall, and reall perfection, onelyonly according to the morall eſtimation of things, it receiveth thereby a dignity, and excellency, anſwerable to that of the perſon, an infinite dignity, and excellency. For union of the manhood unto the divine perſon, & nature in that perſon, relatively ennobleth and exalteth whatſoever belongeth unto the humane nature, in manner and meaſure ſuitable to its nature and capacity. Hence its bloud was the bloud of God: it's obedidience, and ſufferings the obedience, and ſufferings of God, and therefore infinitely ſatisfactory &, meritorious: its grace, and vertues, the grace and vertues of God himſelfe; and ſo conſequently however, in eſſe reali' of a finite nature, yet they were, in eſſe morali, of an infinite worth, and value, able to be the ground of an infinite merit, and the principle of influence upon an infinite number of men.

Having done with the explication of the point, I ſhall in the next place goe on to the ſecond thing I propoſed, the confirmation of it. And here to cleare and confirme what we have by our Apoſtle aſcribed unto our bleſſed Saviour, I will 1. prove it to be ſo, and then demonſtrate why it is ſo.

1. That it is ſo, is apparant by ſundry places of holy Scripture, out of which I will cull only thoſe that ſeeme to me moſt pregnant and pertinent.

1. Of the purity and fulneſſe in Chriſts grace, & holineſſe, there were divers types in the ceremoniall law of Moſes.

1. The curious embroidery, and glorious Cherubims of the vaile, Exod. 26.31. And thou ſhalt make a veile of blew, and purple, and ſcarlet, and fine twiſted linnen of cunning worke, with Cherubims ſhall it be made.

2. The ſeparation of the Nazarites, Numb. 6.

3. The Altar of burnt offerings, which was ſtiled moſt holy,p. 239Exod. 29.37. or the holy of holies, or holineſſe of holineſſes.

4. The Altar of incenſe, that was to be overlaid with pure gold, that had no droſſe; and to have a crowne of gold round about: and therefore called the golden Altar, Numb, 4.11.

5. The perfection required in their ſacrifices. Their burnt offerings of the heard and the flocke, were to be males without blemiſh, Levet. 1.3,10. and Chapt. 23.10. If their burnt offerings were of fowles, the crop of it with the feathers were to be pluckt away and caſt beſides the Altar, Levit. 1.16. Their meat-offerings were to be without leaven, Levit. 1.11. which figured ſin, Luk. 12.1. Math. 16.6,12. 1 Cor. 5.8. Their peace-offerings alſo were to be unblemiſhed, Levit. 22.20. The heifer, of whoſe aſhes the water of ſeparation was to be made, was to be red without ſpot, wherein was no blemiſh, and upon which never came yoake, Numb. 19.2. And ſo might aptly typify Chriſt, who as he was red in regard of his bloudy paſſion, ſo he was alſo of an unſpotted and unblemiſhed holineſſe, and altogether free from the bondage of any ſin whatſoever. The two Lambs that were to be offered day by day for a continuall burnt offering, were to be without ſpot, Numb. 28.3. The Paſchall lamb alſo was to be without blemiſh, Exod. 12.5. and theſe prefigured Chriſt, A lambe without blemiſh and without ſpot, I Pet. 1.19. that is, without ſin: and excluſion of ſin in intellectuall creatures argueth a fulneſſe of grace and holineſſe. We may then conclude, that Chriſts holineſſe was full and perfect, becauſe it was blemiſhleſſe and ſpotleſſe.

6. The unblemiſhedneſſe required in all the Prieſts, that miniſtered in the ſanctuary, Lev. 21. à verſ. 17. uſ que ad verſ. 24.

7. The holy anoynting oyle deſcribed, Exod. 30. v. 23, 24. &c. the precious oyntment that ran downe upon Aarons beard, the high Prieſt, that went downe to the ſkirts of his garments, Pſalm. 134.2.

Unto this we may adde 8. the holy garments and ornaments of the high Prieſts.

1. His white and linnen ones, which were peculiar unto the day of attonement, Lev. 16.4.

2. His rich and glorious ones, which he wore in his ordinary p. 240ſervice, that were for glory and beauty, Exod. 28.2. deſcribed at large throughout that whole chapter.

But to ſpeake particularly of one ſingular ornament of the high Prieſt, the Ʋrim and the Thummim; the grammaticall ſignification of which, is lights, and perfections. It was to be put in the breaſt-plate of judgment upon the high Prieſts heart, when he went in before the Lord, Exod. 28.30. And herein he was a type of Chriſt, the true high Prieſt, that ſtood up with Ʋrim and Thummim, Ezra 2.63. Gods holy one, with whom his Ʋrim and Thummim, light of knowledge, and perfection of purity, were alwaies to be, Deuter. 33.8. Two things are here typified concerning Chriſts gracious endowments; the plenty and the excellency of them.

1. The plenty of them, and therefore it is in the plurall number, lights and perfections.

2. The excellency of them, imported by the joyning of the article in the Hebrew foreign thoſe lights, thoſe perfections: For this ſaith Ames in an oration of his touching this ſubject, is not without it's emphaſis, and might ſignifie, that the light of his knowledge, the perfection of his purity ſurpaſſeth that of all other creatures.

9. And laſtly, The unction of Solomon Pſal. 45.7. was a type of Gods anoynting Chriſts humanity with the holy Ghoſt, Act. 10.38. as appeareth by the Apoſtles application of the Pſalmiſts words unto Chriſt, Heb. 1.9. Now Solomons unction in the Pſalme was not outward, viſible, and ceremoniall, with materiall oyle,

1. Becauſe it is attributed immediatly unto God. God, thy God hath anoynted thee. Whereas the externall anoynting of Solomon at his coronation day, was by Zadock the Prieſt, 1 King. 1.38.

2. It is preferd unto that of his fellowes. God hath anoynted thee &c above thy fellowes. And how his externall unction excelled that of his fellowes, cannot be evidenced out of Scripture. But if we ſpeake of an inward, spirituall, and metaphoricall anoynting of him, with gifts qualifying him for the office, and duty of a King, thoſe that are here termed his fellowes, fell farr ſhort of him. Solomons wiſdome excelled the wiſdomep. 241of all the children of the Eaſt country, and all the wiſdome of Aegypt: for he was wiſer then all men; then Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the ſons of Mahol: and his fame was in all nations round about, 1 Kings 4.30,31. Solomon therefore did very fitly typifie Chriſt, whom God anoynted with the oyle of gladneſſe above his fellowes, in an higher and fuller ſenſe then him. Here we have a twofold compariſon of the infuſion of gifts and graces into Chriſts manhood: one of ſimilitude; another of unequalls.

1. Of ſimilitude: tis reſembled unto an anoynting: God hath anoynted thee with the oyle of gladneſſe. And this oyle, unto which Chriſts habituall grace was likened, was not meere oyle of Olive, but mixed with precious ſpices, compounded after the art of the Apothecary, or perfumer, as it is ſaid of the ſacred oyle of the tabernacle, Exod. 30.25. and unto this oyle there is an apt reſemblance of the grace of the ſpirit in Chriſt, becauſe it anſwereth all the properties and effects thereof. This oyle was fragrant, yielding a ſweet ſmell. And what is ſaid of the name of Chriſt in generall, is appliable unto his graces in particuler, Cant. 1.3. Becauſe of the ſavour of thy good oyntment, thy name is as oyntment powred forth, therefore do the virgins love thee. Oyle ſtrengthned the body, ſo the grace of the ſpirit ſtrengthned Chriſt with might in the inward man, Eph. 3 16. It is ſaid of him, Luk. 2.40. that he waxed ſtrong in ſpirit, being filled with wiſdome: and the reaſon of it is ſubjoyned: and the grace of God was upon him. With this oyle in thoſe times they beautified their faces; Oyle maketh mans face to ſhine, ſaith the Pſalmiſt, Pſal. 104.15. So the grace and holineſſe of Chriſt put a luſtre upon him, and made him to ſhine gloriouſly before God and man. This oyle was of a refreſhing nature; and therefore uſed in feaſts, and times of rejoycing. Whereupon it is termed the oyle of joy, and oppoſed unto mourning, Iſ. 61.3. The grace of Chriſts ſoule produceth gladneſſe and joy unſpeakeable, and that both in Chriſt anoynted, and his members, for whom he was anoynted: and therefore it is very fitly ſtiled the oyle of gladneſſe. The oyle in thoſe Eaſterne countries was ſo ſweet, as that Manna is for pleaſantneſſe of taſt compared unto it, Numb. 11.8. The taſt p. 242of it was as the taſt of freſh oyle: or the beſt **Ainſworth.moiſture of oyle. Thus the graces of Chriſt are delectable, and pleaſant unto every ſoule, that feeds on them by faith, and devout meditation. The end for which Aaron and his ſons were anoynted, was to conſecrate them, that they might miniſter unto the Lord in the Prieſts office, Exod. 30.30. So the deſigne in powring forth without meaſure the true oyle of anoynting, the Spirit, upon the Lord Chriſt, was the conſecration, authorizing, and qualification of him, for the adminiſtration of all his offices.

2. Here is a compariſon of Chriſts Unction with the ſpirit in point of quantity; a compariſon of unequalls: collatio majoris cum minoribus: He was anoynted with the oyle of gladneſſe above his fellowes.

Here by fellowes may be underſtood thoſe that were ſuch in a ſpeciall or generall manner.

1. Thoſe that were ſuch in a ſpeciall manner, by peculiar office, all Kings, Prieſts and Prophets: for they in thoſe times were anoynted; and therefore might in that reſpect be termed the fellowes of Chriſt, who was anoynted by God himſelfe, to be the King, Prieſt, and Prophet of the Church. And he was anointed above theſe his fellowes; becauſe all theſe three offices were conjoyned in him, & in dignity ſurmounted theirs. Beſides, his abilities for them were vaſter then theirs.

But 2. the fellowes of Chriſt may be underſtood in a generall way (unto which interpretation I incline, as the more probable) of thoſe, that are ſuch by that vocation, which is common unto all beleivers: for they are all conſorts and ſharers with Chriſt in the unction of his ſpirit, and thereby are made Kings and Prieſts unto God, Revel. 1.6. But now they were his fellowes, not in a way of equality, but only in a way of ſubordination. He was anoynted above theſe his fellowes extenſively, in regard of the number of his gifts and endowments; intenſively, in reſpect of the degree or meaſure. For the ſpirit was not given by meaſure to him, Job. 3.34.

2. Of this fulneſſe that was to be in Chriſt, there ran diverſe propheſies under the Old Teſtament.

The firſt is that of Iſaiah, 11.2. And the ſpirit of the Lord ſhall reſt upon him. Others may have ſome feathers of the dove,p. 243as it were, the firſt fruits of the ſpirit only: But upon him there deſcended the dove it ſelfe, the whole entire ſpirit; fons omnis ſpiritus ſancti (ſaith Hierome upon the words) all the gifts and graces of the ſpirit: The ſpirit of wiſdome and underſtanding; the ſpirit of counſell and might; the ſpirit of knowledge, and of the feare of the Lord. And this deſcent of the ſpirit on him was not, ut avolaret, ſed jugiter permaneret, as the ſame Father hath it, It was to reſt upon him. Anſwerable to which was the record that Iohn bare, ſaying; I ſaw the ſpirit deſcending from heaven like a dove, and it abode upon him, John 1.32.

2. A ſecond propheſie concerning this particular, we have in Daniel 9.24. where the Angell Gabriel informed Daniel that Chriſt was to be the moſt Holy. Seventy weeks are determined to anoint the moſt holy. The moſt holy he was to be, not only eſſentially, as God, but alſo as man; and ſo too, not only by the aſſumption of the word, but alſo by the ſanctification of the ſpirit, by infuſion of ſuch an unmeaſurable fulneſſe of habituall holineſſe, as wonderfully exceedeth the joynt and cumulated holineſſe of all either Saints or Angells.

A third Propheſie (and I will trouble you with no more) is Zachary 3.9. For behold the ſtone that I have laid before Joſhua: upon one ſtone ſhall be ſeven eyes, behold I will engrave the graving thereof, ſaith the Lord of hoſts. Unto which place anſwereth that in the Revelation of Saint John, chap. 5.6. And I beheld, and lo, in the midſt of the throne, &c ſtood a lamb, having ſeven hornes, and ſeven eyes, which are the ſeven ſpirits of God. See Pemble on the place.The ſtone in that place of Zachary is the chiefe corner ſtone, the head of the corner, Chriſt Jeſus, God bleſſed for ever. By eyes, is meant knowledge, wiſdome and providence. By ſeaven, is denoted perfection and ſufficiency. By engraving the graving thereof, is ſignifyed the beautifying, and as it were poliſhing of Chriſts humane nature, with all excellency of either gracious or glorious endowments. So that the words may be thus paraphraſed. Behold, I have laid in Sion for a foundation a ſtone, a tried ſtone, a precious cornet ſtone, a ſure foundation, Iſ. 28.16. And this ſtone ſhall not be like the ſtones of the materiall Temple, a dead and ſenceleſſe, but a living and quickſighted ſtone: upon this ſtone ſhall be ſeaven eyes, ap. 244fulneſſe of providence and wiſdome. This ſtone ſhall not be a rude, rough, unwrought, and unpoliſht, but a moſt curiouſly carved, and an artificially engraved ſtone, indeed the moſt beautifull of the whole building. Behold I will engrave the graving thereof, ſaith the Lord of hoſts. The Prophet alludes (thinke interpreters) unto the coſtly and curious workmanſhip of the ſtones of the Temple, which did in ſome weake manner ſet forth the riches and excellency of Chriſts gifts and graces.

Theſe forementioned propheſies receive much light from thoſe many vulgar, and obvious ſimilitudes, under which the fulneſſe of Chriſt's grace is figured in ſcripture. I will touch but on a few.

1. It is compared unto an excelling, and ſurpaſſing beauty, which is reſembled unto that of the roſe of Sharon, and lillie of the Valleyes, Canticl. 2.1. and is ſet out with moſt exquiſite attire, and ornaments, ſweete perfumes and pretious ointment. Behold, thou art faire my beloved, yea pleaſant, Cant. 1.16. My beloved is white and ruddie, the chiefeſt among ten thouſand. His head is as the moſt fine gold, his lockes are buſhie, and black as a raven. His eies are as the eies of Doves by the rivers of water waſhed with milke, and fitly ſet. His cheekes are as a bed of ſpices, as ſweet flowers: his lips like lillies, dropping ſweet ſmelling myrrhe. His hands are as gold rings ſet with the Berill: His belly is as bright Ivory, overlaid with Saphires. His legges are as pillars of marble, ſet upon ſockets of fine gold: His countenance is as Lebanon, excellent as the Cedars. His mouth is moſt ſweete, yea, he is altogether lovely, Canticl. 5.10,11,12,13,14,15,16. He is the deſire of all nations; and the allurement of all hearts, that looke upon him. Hagg. 2.7. All his garments ſmell of myrrhe, and aloes, and Caſſia, Pſal. 45.8. He is anointed with the oyle of gladneſſe above his fellowes, Pſal. 45.7. Becauſe of the ſavour of thy good ointments, thy name is as ointment powred forth, therefore do the Virgins love thee, Cantic. 1.3. What is ſaid of his Church, Cant. 3.6. may be applied unto him in a farre greater eminency: he is perfumed with myrrhe and frankincenſe, with all powders of the merchant. In Revel. 1.13. he is girt about the p. 245paps with a golden girdle. On which words, that induſtrious Gentleman Mr Leigh hath this annotation. His girding about the paps and breaſts ſignifieth, that there is no defect, or aberration in any motion or affection in our Saviour Chriſt, but every thought, and inclination of his heart, is kept in order by the fulneſſe of the ſpirit: and he parallels it with Eſay. 11.5. righteouſneſſe ſhall be the girdle of his loines, and faithfullneſſe the girdle of his reines: that is, he ſhall have ſo much of righteouſneſſe and faithfulneſſe, as that it ſhall ſerve him for a girdle: By it he was girt; that is, ſufficiently prepared and made ready for execution of his office.

2. Chriſts fulneſſe of grace is ſet forth by the ſimilitude of an apple tree. As the apple tree among the trees of the wood, ſo is my beloved among the ſons. As the Apple tree (ſaith Ainſworth upon the words) hath more variety of fruits, then any other tree, that groweth, (that it is not eaſy to reckon up the many ſorts of Apples of different taſt) ſo Chriſt excelleth in variety of graces, &c. The Chaldee Paraphraſt expoundeth this of the pomecitron tree; but for the cauſe aforeſaid I would not (ſaith he) reſtraine it to any one kind, that the fulneſſe of grace and truth, which was in Chriſt, might here be obſerved. The beſt of the ſons of men are in compariſon of Chriſt but as trees of the wood: they are either barren, or elſe they yield no fruit but what is at leaſt in part ſowre, and unſavoury. But now Chriſt is like an apple-tree, becauſe his graces do as farre tranſcend thoſe of the choiceſt ſaints, as the ſweeteſt apples doe ſloes, graks, or acorns.

3. Chriſts fulneſſe of grace is ſet forth by the expreſſion of a fountaine. A fountain of gardens, a well of living waters, and ſtreams from Lebanon, Canticl. 4.15. A fountain ſhall come forth of the houſe of the Lord, and ſhall water the valley of Shittim, Joel. 3.18. In that day there ſhall be a fountaine opened to the houſe of David, and to the inhabitants of Jeruſalem for ſinne and for uncleanneſſe, Zach. 13.1. Chriſt was full of grace, as a fountain of waters. Now in the narroweſt fountaines there is ſuch a plenitude of waters, as is alwaies living, never decaying. Whereas let the greateſt pits and torrents be never ſo full, yet the water in them will ſtill grow leſſe and leſſe, But of this before.

p. 246Chriſt 4. for his fulneſſe of grace is compared unto the ſunne, Mal. 4.2. The ſunne of righteouſneſſe. Whereas the beſt of the ſaints were but ſtars, and beam's of righteouſneſſe. And however one ſtarre differ from another in light, and magnitude, yet they all come ſhort of the ſunne. The light of the ſunne is enough for the whole viſible world. The righteouſneſſe of Chriſt is ſufficient for all the members of the Church. No eye can overlooke the light of the ſun. No faith can comprehend, or overclaſpe the righteouſneſſe of Chriſt. He was a ſunne of righteouſneſſe.

5. Chriſt for his fulneſſe of grace is reſembled unto a King. He is a king of righteouſneſſe, Heb. 7.2. And therefore he hath an abundance, even a kingdome of righteouſneſſe. For being a king of righteouſneſſe, it is probable, that he is not poore in it, but that he hath even riches, and treaſures thereof to diſpenſe, beyond the capacitie, or comprehenſion of all the faith, that is, ever was, or ſhall be in the world.

6. The unmeaſurable plenitude of Chriſt's grace, and holineſſe, is laſtly figured under the ſimilitude of riches, and treaſures. There are unſearchable riches in Chriſt, Eph. 3.8. And one branch of theſe riches is his grace, and wiſedome. Now riches denoteth not onelyonly the precious worth, and high value, but the plenteouſneſſe alſo, the fulneſſe of a thing. Chriſt therefore was full of grace, and wiſedome. But in Chriſt's grace, and wiſedome, there was not onelyonly plenty, but immenſity; There was no end, or bottom of his riches; they were unſearchable riches. In him are hid all the treaſures of wiſedome and knowledge, Col. 2.3. and what is ſpoken of knowledg, may be ſaid of all other habituall gifts, and graces in Chriſt. The metaphor of treaſures, as that of riches, ſignifieth two things. 1 That the knowledge and wiſedome of Chriſts manhood are precious qualities, they are treaſures: and treaſures are made up, not of priceleſſe pebbles but precious mettals, gold, and ſilver, or rich pearles, and Jewels. Wiſdome is better then rubies: and all the things that may be deſired, are not to be compared to it, Prov. 8.11.

2. That the Manhood of Chriſt is enriched with knowledge p. 247and wiſdome in a very full and tranſcendent meaſure. The Apoſtle ſaith not, In him are hid knowledge and wiſedome, but the treaſures of knowledge and wiſedome: ſome few pieces of ſilver and gold, nay ſome pretty tolerable ſummes, amount not to treaſures: They are vaſt heaps. Even ſo not a meaſure, but a fulneſſe is required unto the treaſures of knowledge and wiſdome. But now in Chriſt were not onelyonly ſome treaſures, but all the treaſures. In whom are hid all the treaſures of wiſdome and knowledge. As the terme treaſures, points us unto the abundance and fulneſſe: ſo the Epithete all, all treaſures, plainly noteth the redundance, and allfulneſſe of his knowledge and wiſdome.

There is in Chriſts knowledge a threefold fulneſſe: a fulneſſe of ſorts or kinds, a fulneſſe of degrees, a fulneſſe of objects.

1. A fulneſſe of ſorts or kinds; wiſdome and knowledge; wiſdome, which regards things dogmaticall; and knowledge, which reſpects things practicall. The ſpirit of wiſdome and underſtanding, the ſpirit of counſell, &c, the ſpirit of knowledge, &c. Iſaiah 11.2. The difference betwixt which, interpreters on the place **Septem ſunt Spiritus Sancti dona, quibus h… mo tam in ratione quam in appetitu perficitur ad virtutum opera conſummanda, donum ſc. ſapientiae, intellectus, conſilii, fortitudinis, ſcientiae, pietatis, & timoris. Ratio autem eſt ſpeculativa & practica, & in utraque conſideratur apprehenſio veritatis, quae pertinet ad inventionem, & judicium de veritate. Ad apprebenſionem igitur veriettis porſieitur ſpecul…tiva ratio per intellectum: practica verò per conſilium, ad rectè autem judicandum ſpeculativa quidem per ſapientiam, practica verò per ſcientiam perſicitur. Appetitiva autem virtus, in his quidem quae ſunt ad alterum, perficitur per pietatem: in his autem quae ſunt ad ſeipſum, perficitur per fortitudinem contra timorem periculorum: contra concupiſcentiam verò inordinatam dilectabilium per timorem. Wiſdome is in reſpect of things divine: underſtanding of the firſt principles; ſcience of concluſions; counſell of things to be done: feare maketh men decline from that which is ill, and ſtrength confirmeth them to overcome the difficulties wherewith wel-doing is beſet. Field of the Church, book 5. chap. 14. pag. 435. See alſo the ſecond Edition of out new Annotations upon the place.Aquinas 1a. 2^ae. quaeſt. 68. Art. 4. and the commentators on him, Dr. Field, and others, have attempted to ſet downe, with what ſucceſſe I will not undertake to determine, but referre it to the judgment of the learned reader. The Schoolmen reckon up three ſorts, or kinds of Chriſts created knowledge.

1. The knowledge of the beatificall viſion. 2. Infuſed knowledge. 3. Acquiſite knowledge.

1. The knowledge of the beatificall viſion, ſcientia beata, andp. 248for this they quote, Ioh. 3.13. where the word foreign, is of the praeterperfect tenſe, and ſignifieth that Chriſt was then already aſcended into heaven which could not be true of a bodily aſcent, but of a ſpirituall, by the beatifick viſion. But by the ſight of Gods eſſence we cannot know the decrees of God, or the creatures in themſelves: for the Angels enjoyed it, and yet know not thereby the day of judgment, Mark. 13.32. nay they were ignorant of the manifold wiſdome of God according to the eternall purpoſe, which he purpoſed in Chriſt Jeſus our Lord. Which was made known unto them by voluntary revelation, and manifeſtation of the ſame, Eph. 3.9,10,11. The glorious ſaints have an uninterrupted viſion of the Deity, and yet cannot by vertue of it diſcerne any thing concerning the affaires and occurrences of this life. Abraham is ignorant of us, and Iſrael acknowledgeth us not, Eſay. 63.16. This knowledg therefore was not enough for Chriſt.

But in the ſecond place, there was in him an infuſed knowledg, by which eſpecially he knew things, that were not knowable, or diſcernable by the light of nature, or reaſon: He was filled with wiſedome, and the grace of God was upon him, Luk 2.40. The wiſedom with which he was filled, was from the grace of God upon, or in him. Of this wiſedome he ſhewed forth ſuch effects, when he was but twelve yeares old, as bred aſtoniſhment in all his auditors, verſ. 46, 47. They found him in the Temple, ſitting in the mid'ſt of the Doctors, both hearing them, and asking them queſtions. And all that heard him, were aſtoniſhed at his underſtanding and anſwers. For it they farther alleadge, Heb. 10.5,6,7,8,9. Hence Suarez, Becanus, and others generally thus argue. The Apoſtle here ſaith expreſſely, that Chriſt in his firſt comming, or entrance into the world, knew the will of the father, and the myſtery of our redemption, knew that God would not be pacified, or appeaſed with mankind by Moſaicall ſacrifices, but by his bloudy death, and paſſion. And this will of God he himſelfe accepted, and hereupon voluntarily offered his life for the ranſome of mankind, and thereby purchaſed our ſanctification.

3. There was in him an acquiſite, or experimentall knowledge, gotten, and gained by experience; and for this theyp. 249quote, Hebr. 5.8. Though he were a ſonne, yet learned he obedience by the things which he ſuffered.

2. There was in his knowledge a fulneſſe of degrees: and therefore his increaſe in wiſdome, ſpoken of Luk. 2.52. is extenſive only, and not intenſive.

3. There was in his knowledg a fulneſſe of objects. Some Schoolemen have affirmed, that Chriſt, as man, even in this life, knew all creatures poſſible. Moſt of them averre, that he knew all things paſt, preſent, and to come. Becanus limits the extent of Chriſt's infuſed knowledg onelyonly unto all things concerning men, Angels, and himſelfe. We for our parts ſhall preſume onelyonly to ſay, that he alwaies knew all things, in every article of time, that then was neceſſary for our ſalvation, and the execution of his owne office. Diſtinguiſh we muſt betwixt his ſtate of humiliation, and exaltation.

1. In his ſtate of exaltation, and glory, he exerciſeth in order unto his Church a Lordſhip, and dominion over all things. And it is very probable, this his knowledg is as vaſt as his Empire. Cyrus knew the names of all his ſouldiers: and therefore it is unlikely, that Chriſts humanity ſhould be ignorant of any thing made ſubject unto it. He is to be judge of men & Angels, as he is the ſonne of man. The father hath given him authority to execute judgment alſo, becauſe he is the ſonne of man, John 5.27. And therefore, as man, he knoweth all things, that are to come within his cognizance, as judge. The very ſecrets of men, Rom. 2.16. The hidden things of darkneſſe, and the counſels of the heart, 1 Cor. 4.5. But now this knowledge of Chriſt, as man, is not by force of the humane nature, but by infuſion, or revelation from the divine.

2. As for his ſtate of humiliation, the fulneſſe of his knowledge in that was conſiſtent, 1. with the neſcience of divers things. He knew not, as man, the day of judgment, Mark. 13.32. the barrenneſſe of the figg-tree, Marke 11.13.2. With increaſe in his knowledg: For in Luke 2.52. He is ſaid to increaſe in wiſdome and ſtature, &c. He is ſaid to increaſe in Wiſdome, in the ſame ſence, wherein he is ſaid to increaſe in ſtature: for they are both coupled togeither by p. 250Luke: But he increaſed in ſtature really, indeed, and in truth, and not onelyonly in the opinion of men; and therefore alſo there was a reality in the growth of his wiſedome. For this alſo our Divines uſually alleadge, Luk. 2.40. And the child grew, and waxed ſtrong in ſpirit, filled with wiſdome, and the grace of God was upon him. The word tranſlated filled, denoteth three things.

1. The fulneſſe, that was in the wiſedom of Chriſt: He was full of wiſedome.

2. The dependancy of it upon it's efficient; Chriſt, as man, was filled with wiſedome, to wit, by God. The humanity did not, could not fill it ſelfe, but was repleniſhed by the Deitie.

3. We have here implied the Antecedent, or terminus à quo of this his fulneſſe, to wit, a deniall of the anteceſſion thereof. The Child grew, &c. and was filled with wiſedome. He was filled then, and not before. The manhood was alwaies even from the very firſt moment of it's conception full of wiſdome, according to the firſt act: And yet we ſee here, there is a fulneſſe of wiſedome de novo accrewed unto him, to wit, in regard of actuall apprehenſion.

Againſt this Bellarmine tom. 1. De Chriſto. l. 4. c. 2. alleadgeth, Eſa. 11.1,2. There ſhall come forth a rod out of the ſtem of Jeſſe, & a branch ſhall grow out of his roots. And the ſpirit of the Lord ſhall reſt upon him, the ſpirit of wiſedome and underſtanding, the ſpirit of counſell and might, the ſpirit of knowledg and of the feare of the Lord. All underſtand the place of Chriſt, who is ſaid to be a rod comming out of the ſtem of Jeſſe, and a branch growing out of his roots, even in his very conception, and even then the deſcent of the ſpirit of the Lord was upon him; And therefore the ſoule of Chriſt learned nothing afterwards, which before he knew not. The very ſame thing all thoſe places ſignify, where Chriſt is ſaid to be anoynted by God with the ſpirit, Pſalm. 45.7. Eſay. 61.1. Act. 4.27. and 10.38. For the Angels tearmed him Chriſt, that is anoynted, Luk. 2.11. as ſoone as he was borne of the Virgin. Unto this he addeth John 1.14. for there that clauſe full of grace, p. 251ſeeing foreign, is the nominative caſe of the maſculine gender, ought to be coupled with foreign, tranſlated the word, and therefore it followeth, that the word was no ſooner incarnate, made fleſh, but it was forthwith full of grace, and truth: This Bellarmine.

Unto this Ames Bellarm. En…rv. tom. 1. lib. 2. p. 82, 83.giveth this full, though briefe anſwere. 1. We grant, that Chriſt was anoynted with the ſpirit of wiſdome from his very conception, ſo that the denyall hereof is to no purpoſe ſophiſtically anticipated by Bellarmine, as if it were our defence. But even as the divine nature did in ſome manner ſhut up or conceale and hide it's majeſty in it ſelfe in the humiliation of Chriſt, that it might not ſhew forth that dignity, which afterwards appeared in his exaltation. So alſo that ſpirit of wiſdome was held in or reſtrained, that it might not be put forth preſently in perfection, but by little and little, according to the ſtate of Chriſt. 2. There is a ſpirit of wiſdome, whereſoever there is ability or promptneſſe, of underſtanding eaſily all things, which are neceſſary to be knowne, as occaſion requireth; Although all ſingulars be not actually knowne. 3. That wiſdome, which is perfect intenſively, and in the firſt act, may be increaſed in the ſecond act, and by extenſion unto new objects. 4. Even thoſe amongſt the Papiſts themſelves, who aſcribe ſome knowledg unto Chriſt, full and perfect every way, from the beginning, doe yet confeſſe concerning an acquiſite knowledge, that Chriſt hath growne and increaſed therein, not onelyonly in regard of the effect, or according to the experience thereof, but alſo according to the eſſence or habit of the knowledg it ſelfe. Of this acquired knowledge it is, that Aquinas ſaith, part. 3. quaeſt. 12. Art. 2. that it was alwaies perfect, ſecundum tempus, ſed non ſimpliciter, & ſecundum naturam.

The Lutherans from this place Col. 2.3. argue for the communication of Omniſcience unto the humanity of Chriſt. In Chriſt man are hid all the treaſures of wiſedome and knowledge, and therefore as man, he is omniſcient.

For anſwere; All treaſures may be ſaid to be in the manhood of Chriſt, either ſimply, or in compariſon of other creatures. In the Deitie of Chriſt only all treaſures of wiſedome, p. 252and knowledg are ſimply, and abſolutely: and in his humanity all treaſures may be ſaid to be, as it is iiSi Apoſtolus loquitur de Chriſto ſecundum humanitatem, dicendum eſt, in Chriſti humanitate eſſe omnes Theſaur…s ſapientiae & ſcientiae collective, qui in Angelis & hominibus ſunt diviſive. Nam quicquid ſapien tiae & ſcientiae eſt diviſim in Ange'is, & heminibus, hoc conjunctim eſt in Chriſto ſccundum humanitatatem. Becan. Sum. …he. tom. 5. pag. 878.compared with all, either men, or Angels, for in reſpect of them, he hath an unmeaſurable treaſury.

Unto this truth concerning the fulneſſe of habituall grace in Chriſt, of all the ſacred writers, beſides our bleſſed Apoſtle, the Beloved diſciple of our Saviour, Saint John, giveth the cleareſt, and plaineſt teſtimony, and that eſpecially in theſe two following places.

The firſt place is, John. 1.14. And the word was made fleſh, and dwelt among us, full of grace and truth. Where by grace ſome underſtand all morall vertues, that perfect the will, and affections; and by truth, all intellectuall vertues, that adorne, and beautify the underſtanding. Full he was of grace, to ſanctify; full of truth, to enlighten: Full of grace, becauſe the life; full of truth, becauſe the light of men: Full of grace, to expell our ſins; Full of truth, to diſpell our ignorance. The deſcant is Bonaventures on the place.

A ſecond place, with which I will conclude, is John 3.34. God giveth not the ſpirit by meaſure unto him. There is plenitudo vaſis, and plenitudo fontis: the fulneſſe of a meaſure or veſſell, and the fulneſſe of a fountain. The fulneſſe of grace in the ſaints was like the fulneſſe of a meaſure: They had the ſpirit, but in meaſure. Ʋnto every one of us grace is given according to the meaſure of the gift of Chriſt, Epheſ. 4.7. As God hath dealt to every man a meaſure of faith, Rom. 12.3. Whereas the fulneſſe of Chriſt was the fulneſſe of a fountaine, without meaſure. He gave not the ſpirit by meaſure unto him. Now the Spirit was the cauſe, and ground of all grace, and holineſſe. Having that then, not by meaſure, but in all fullneſſe, he muſt needs have of grace a fulneſſe. He was filled with the ſpirit of grace, anoynted with it all over: Therefore full of grace.

And ſo having done with the foreign, I come now to the foreign; To diſcover the demonſtrative reaſon of the dwelling of allfulneſſe of grace in Chriſt: And after I have ſhewed you that it is ſo, to ſhew you now, why it muſt be ſo.

p. 253The Schoolemen note, that in Chriſt there is a threefold grace. Gratia unionis; Gratia unctionis, ſeu habitualis; Gratia capitis. The grace of union: the grace of unction, or habituall grace: the grace, or gift, of being head over the Church. Now the plenitude of his unction, the fulneſſe of his habituall grace, may be demonſtrated from his grace of union, from his grace of headſhip.

1. From his grace of union. kkChriſtus habuit gratiam in ſummo ſecundum perfectiſſimum modum quo haber… poteſi & hoc quidem apparet, ex propinquit …e animae Chriſti ad cauſam gratiae. Dictum eſt enim quod quanto aliquod …eceptivum pr…pinquius eſt cauſae …fiuenti, tanto abundantrùs recipit Et ideò anima Chriſti, quae propinquius conjungitur Deo inter omnes creaturas rationales, maximam recipit influentiam gratiae ejus. Aqu…nas. part. 3. quaeſt. 7. art. 9.The nearer a thing is to it's cauſe, from whence proceedeth any good, the more plentifully doth it partake of it's influence. Every perſon, the nearer he is linkt unto earthly Potentates, the more he hath prerogative before others more disjoyned. Now the divine nature is the fountaine, and that bottomleſſe, and infinite, of all grace, From it commeth every good, and perfect gift. And the humane nature of Chriſt is joyned unto it, in the neareſt, in a perſonall union. A congruence therefore was it, that there ſhould be a derivation unto it of an abundance of grace. Unmeet were it, if in that nature, in wh…ch there dwelled bodily an all-fulneſſe of the Godhead, there did no… alſo dwell habitually an all-funeſſe of grace.

2. It may be demonſtrated a gratiâ capitis, from his being head unto the Church. For in the head of the body myſticall grace is to reſide in all eminency, and perfection, both of parts, and degrees. Even as in the head of the body naturall, there is a fulneſſe of ſence, All the five ſences. Whereas in the reſt of the members there is but one ſence, the ſence of touch, or feeling. The illuſtration is not mine, but Auſtin's, in the latter end of his 57th Epiſtle ad Dardanum.

But this will be more appparent, if we will conſider, that Chriſt under this relation of head, is to be cauſa efficiens, and exemplar is, the principle, and patterne of grace, and holineſſe unto us, to fill up the emptineſſe of grace in us, to expell the fullneſſe of ſin out of us. And then to enable him for the diſcharge of all this, an all fulneſſe of grace was a requiſite qualification.

1. Chriſt under the relation of head was to be a llChriſtus habuit gratiam in ſum…o ſecundum per fec…ſſimum modum quo haberi poteſ…. Et hoc quidem aptaret ex comparatione ejus adeffect um: Sic enim recipiebat anima Chriſti gratiam, ut ex eâ quodammodo transfunderetur in alios: Et ideò oportuit quod haberet maximam gratiam, ficus▪ ignis, qui eſt cauſa caloris in omnibus calidis, eſt maximè calidus. Aquin. quaeſt. 7. Art. 9.principle,p. 254and fountaine of grace, & holineſſe unto his Church. Even as the head in the naturall body is the cauſe of ſenſe, & motion in the members; and therefore of grace, and holineſſe, there muſt be in him an all-fulneſſe. Even as in the ſunne, the fountain of light, from whom the moone, and ſtarres borrow all their light, there is a fulneſſe of light. As in the Sea, the originall of all waters, there is a fulneſſe of waters. As in the fire, the principile of all elementary heate, there is a fullneſſe of heat. Grace, and holineſſe, was confer'd upon Chriſt, not as a private, but as a publique perſon, as the head of his Church, as the univerſall principle of grace, from whence there was to be a redundance, and overflowing of it upon all his members. Of his all fulneſſe all are to receive, John. 1.16. And therefore there had need to be ſuch an abundance and plenitude thereof in him, as that in mmSed quaeres, quanta ſit haec intenſio gratiae Chriſti, quantum que exceſſerit aliorum hominum vel Angelo. rum gratias. Reſpondeo, hoc minime poſſe conſtare; veriſimile tamen eſſe tantam eſſe hāc unicam gratiam animae Chriſti, ut omnes a'ias in ſe complectatur, & excedat, ita ut ſi concipiamus ex omnibus aliorum hominum & Angelorum gratiis inter ſe conjunctis unam conſurgere habentem omnes illos gradus intenſionis, intenſio gratiae Chriſti totam illam vel aequat, vel ſuperat. Ratio eſt, quia ſidignitas animae Chriſti verbo unitae ſecundum ſe confideretur, digna erat ſummae gratiae, ſi eſſet poſſibilis, quià verò haec impoſſibilis eſt, definita eſt per divinam ſapientiam ſumma quaedam gratia, quae maximè eſſet conſentanea dignitati, & muneribus Chriſti, tota verò illa intenſio optimâ ratione convenit Chriſto; tum propter dignitatem perſonalem; tum quia eſt univerſalis fons gratiae, in quo tota debuit congregari, quae in alios erat diffundenda▪ ergo credibile eſt ità factum eſſe, quià juxta regulam Auguſt. lib. 3. de lib. arbitr. cap. 5. id quod vera ratione melius eſſe occurrerit, id credendum eſt feciſſe Deum. Suarez in tert. part. Thomae diſp. 22. ſe…t. 2. pag. 397.compariſon of it, all the grace, and holineſſe in the world, though heaped into one ſubject, of never ſo wide a capacitie, ſhould yet be but as a drop to the Ocean, as a beame to the Sunne, the leaſt ſparke to the whole element of fire.

2. Chriſt under the relation of head, was to be an exemplary cauſe, a patterne, and rule of Grace, and holineſſe, unto which our's muſt be proportioned. We muſt be holy, as he is holy, conformed unto his image, Rom. 8.29. Now primum, & optimum in unoquoque genere (ſaith the Philoſopher) is menſura & regula caeterorum. The rule, and meaſure of the reſt in a kind, is to be the beſt, and chiefeſt of that kind. Of living creatures, we ſee the rule and meaſure is the perfecteſt, to wit, man; in whom we have couched, and that after an eminent manner, all the fulneſſe of life, all the degrees, and rancks of life, the vegetative, the ſentitive p. 255and reaſonable life, togeither with all the operations of each of theſe. Even ſo of thoſe, that live the life of grace, the rule and meaſure is to be the moſt perfect, to wit, Chriſt Jeſus; in whom the father decreed that grace ſhould dwell in all perfection. If we ſet either to our ſelves, or others, a ſampler to worke after, we will frame it as perfect, and abſolute, as we can. God hath ſet, and drawn Chriſt for a copy, unto which our ſanctity muſt be conformed. And will God (thinke you) deſigne any other beſides a perfect, full, and compleat copy. Shall there, can there be any imperfection in the Almighties draught of an examplar? Muſt our grace and holineſſe anſwere Chriſts exactly; and ſhall not his grace and holineſſe then be fully exact?

Chriſt, thirdly, under the relation of head is to fill up that emptineſſe of grace, which is in us. Even as the head in the naturall body is to ſupply the defects and wants in the members. By nature there is in us an univerſall nakedneſſe, and emptineſſe; and emptineſſe of light, beauty, rectitude, peace, holineſſe, happineſſe in our whole man; A generall ineptitude, and indiſpoſedneſſe towards whatſoever is good; nay in the beſt, even after regeneration, who have of grace a fulneſſe in regard of parts, there is yet an emptineſſe in reſpect of degrees. The meaſure of their graces is ſtill defective. Now Chriſt, in that he hath undertaken to repaire, and reſtore us unto our primitive condition, is to fill up this totall emptineſſe, which is naturally in all of us; this graduall emptineſſe, which is alſo in the beſt of us: and he that muſt thus ſupply our emptineſſe, muſt himſelfe be poſſeſt of a fulneſſe. He that is to ſatisfie the craving and demands of our extreame poverty, muſt have unſearchable riches. He muſt have all the treaſures of wiſdome and knowledge, anſwerable unto our unconceiveable ignorance. Becauſe our fleſh is devoid of grace and truth; In it dwelleth no good thing, Rom. 7.18. therefore that fleſh, which the word was made, for the redemption of ours, was to be repleniſhed with all good things, was to be full of grace and truth.

Fourthly and laſtly: An all-fulneſſe of grace was neceſſary unto Chriſt, in that as our head, he was to expell the fulneſſep. 256of ſinne out of us. By nature, we are filled with unrighteouſneſſe, Rom. 1.29. We are full of filthineſſe, and deformity in fleſh and ſpirit, and overſpread from the head to the foot with blaines, and putrefactions. All the faculties of our ſoules are full of ſinne. Our minds are full of vanity, and darkneſſe. Our conſciences are full of impurity, and inſenſibleneſſe. Our hearts are full of unbeliefe, impenitency, folly, hypocriſy, and hardneſſe. The heart of the ſonnes of men is full of evill, Eccleſ. 9.3. Our wils are full of contumacy, rebellion, and ſtoutneſſe. And as there is a fulneſſe of ſinne in the powers of our ſoules, ſo alſo in the members of our bodies. Our tongues are full of deadly poyſon, Jam. 3.8. Our eyes full of adultery, 2 Pet. 2.4. Nay there is a fulneſſe of ſinne, as in our natures, ſo in our actions and ſervices. Our almes, prayers, ſermons are full of ſinne. Now one depth calleth for another, one fulneſſe for another. The depth, the fulneſſe of ſinne in us, for a depth, a fulneſſe of grace in Chriſt. The treaſure of ſin, the treaſure of an evill heart in us, Math. 12.35. for all the treaſures of wiſdome, and grace in him. The ſtrong man is not overcome, and driven out of the houſe, but by a ſtronger, Luk. 11.21. The kingdome and dominion of ſinne in us, cannot be overthrowne, but by a King of righteouſneſſe. Our ſoules are ſo beſpotted, as that there is no cleanſing of them, but by the lambe of God, who was without blemiſh, or ſpot. The fulneſſe of ſinne cannot be driven, and chaſed out of our ſoules, but by Chriſt, in whom there was a greater fulneſſe of grace. And this, though not enough, muſt now ſuffice, for demonſtration of the congruity, and neceſſity of the dwelling of an all▪ fulneſſe of grace in Chriſt.

The uſes that I ſhall make hereof, ſhall be of

Information.

Refutation.

Conſolation.

Exhortation.

1. Then to begin with the uſes of Information, which ſhall be two.

1. From the dwelling of all fulneſſe of habituall grace in p. 257Chriſt, we may inferre his qualification, and fitneſſe for all his offices.

1. Hereby he was qualified for his Prieſtly office. For he was holy, harmleſſe, undefiled, ſeparate from ſinners; and ſuch an high Prieſt became us, Hebr. 7.26.

2. Hereby he was fitted for diſcharge of his Kingly office. For this nnExponimus voces foreign propterca verſ. 3. non de cauſa conſequen…s ſed de cauſa conſequentiae, non ut amor juſtitiae &c. ſit cauſa, cur Deus unxerit hunc regem oleo laetitiae, ſed ut unctio cauſa ſit tanti amoris & odii. Quaſi diceret, unxit te propterea, id eſt, in eum finem, ut diligeres iuſtitiam vel Dilexiſti juſtitiam, quia unxit te oleo. Sic Auguſtinus in hunc locum, propterea ut diligeres juſtitiam, & odio proſequereris iniquitatem, unctus es. Rivet. in locum.end, or intent, God anointed him with the oyle of gladneſſe above his fellowes, that the ſcepter of his kingdome might be a ſcepter of righteouſneſſe. That he might love righteouſneſſe and hate iniquity, Heb. 1.8,9. Pſalm. 45.6,7.

3. All the treaſures of wiſdome and knowledge are a ſufficient furniture for execution of his Propheticall office. Who ſo meet to be the great Prophet of the Church, as he, that is infallibly true in all that he ſaith? And the Baptiſt aſſerts the perpetuall infallibility of Chriſt's teſtimony from the unmeaſurableneſſe of his gifts and graces, Joh. 3.34. In ver. 33. he ſets downe what honour beliefe of Chriſts teſtimony yeelds unto God, to wit, ſubſcription unto, and confirmation of his veracity, He that hath received his teſtimony hath ſet to his ſeale, that God is true. And this he proves, becauſe his teſtimony is alwayes the teſtimony of God: For he whom God hath ſent, ſpeaketh the words of God, ver. 34. Ordinary Prophets did not alwayes ſpeake the words of God, but ſometimes they ſpake out of their owne private ſpirit, and not as Prophets, having the ſpirit of prophecy upon them, as is plain in Samuel, 1 Sam. 16.6. and Nathan, 2 Sam. 7.3. But now Chriſt, whom God hath ſent ſingularly, and eminently, as the chiefe of all his ambaſſadours, ſpeaketh only the words of God, ſo that his teſtimony is ſimply, and abſolutely divine. And of this he aſſigneth the reaſon, ground, or cauſe, in the following words, for God giveth not the ſpirit by meaſure to him.

Secondly, Hence we may be informed, that if Chriſt had lived in theſe our dayes, he would have beene extreamly hated by all carnall and unregenerate men, who yet carry a very great outward, and ceremonious reſpect unto him, and profeſſe a deep deteſtation of all that had any hand in his murder and crucifying: For there is nothing that they ſo much maligne, as holineſſe; and therefore their malignancyp. 258againſt Chriſt, the moſt holy, would have beene unſpeakable. If but ſome few, and faint, ſome broken raies or beames of grace ſhine in the life of a member of Chriſt, this preſently makes him the butt of their malice: And therefore if they had converſed with Chriſt in the dayes of his fleſh, they would have accounted him of all perſons living, the moſt odious. They, that diſguſt the drops of goodneſſe in his, would never have reliſhed the fountaine, and ocean thereof in himſelfe. They looke with envy upon ſtarres of the leaſt magnitude in the Churches firmament; And therefore the ſunne of righteouſneſſe could not but be a moſt unpleaſing object unto them. They loath the leaſt meaſure of the ſpirit: and therefore what would their abhorrence have been of him, unto whom God gave not the Spirit by meaſure? They contemne, and deride that anoynting, which believers receive from the holy one; and therefore the unmeaſurableneſſe of his owne unction would have miniſtred unto them ample matter for their contempt and deriſion.

Secondly, this point may ſerve for confutation of a paſſage in the Learned Dr Hammond againſt Mr Cawdrey, to wit, that Chriſts love of God was capable of farther degrees. That I doe not faſten this tenet wrongfully upon him, will appeare unto any rationall man by his owne words, which I will therefore tranſcribe.

Dr Hammond, pag. 222.

In the next place he paſſeth to the inforcement of my argument from what we read concerning Chriſt himſelfe, that he was more intenſe in prayer at one time then another, when yet the lower degree was ſure no ſin; and prepares to make anſwer to it, viz. that Chriſt was above the Law, and did more then the Law required, but men fall ſhort many degrees of what is required. But ſure this anſwer is nothing to the matter now in hand, for the evidencing of which that example of Chriſt was brought by me, viz. that ſincere love is capable of degrees. This was firſt ſhewed in ſeverall men, and in the ſame man at ſever all times, in the ſeverall rankes of Angels, and at laſt in Chriſt himſelfe, more ardent in one act of prayer then in another.

The concluſion which the Dr undertakes to evidence, is, p. 259that ſincere love is capable of degrees. Now this the example of Chriſt will never prove, unleſſe it inferre, that Chriſts love of God was capable of degrees, more intenſe at one time then at another. If Chriſts greater ardency in one act of prayer, then in another, doth not argue a greater fervency in his love at one time, then another, this argument from Chriſts praying more earneſtly, will never reach the propoſition, for which it was brought. Indeed in his treatiſe of Will-worſhip, p. 24. he minceth the matter, and ſpeaketh more cautelouſly: It is poſſible (ſaith he) for the ſame perſon conſtantly to love God above all, and yet to have higher expreſſions of that love at one time then another. Thus we read of Chriſt himſelfe, Luk. 22.24. &c. But of this we may ſay, as he doth of Mr Cawdrey's anſwer: It is nothing to the matter now in hand. Becauſe there may be a graduall difference in the expreſſions of the ſame love, for degree. Chriſts death for us was a higher expreſſion of his love of us, then his poverty, hunger, thirſt, &c. and yet they might proceed from a love equally intenſe.

His Argument then (you ſee) from Chriſts example, will not ſerve his turne, unleſſe it conclude a greater intenſion in his love of God at one time, then at another. And the falſehood of ſuch an aſſertion is evident from the point here handled, and confirmed, the abſolute fulneſſe of Chriſts grace, which by the generall conſent of the Fathers and Schoolmen was ſuch, as that it excluded all intenſive growth. It was a ſequele of the perſonall union; and therefore it was from the very firſt moment of his conception. The Word was no ſooner made fleſh, but it was forthwith full of grace, & truth. His love of God was uncapable of farther degrees; unto whom God gave not the ſpirit, that is, the gifts, and graces of the ſpirit, by meaſure. But unto Chriſt God gave not the ſpirit; that is, the gifts & graces of the Spirit, by meaſure, Joh. 3.34. therefore his love of God was not capable of farther degrees. There have beene ſome, that here by Spirit have underſtood the Godhead of Chriſt, which was given unto him, as Sonne, by eternall generation, as man, by the Hypoſtaticall union. But whether the Doctor will imbrace either of theſe expoſitions, I p. 260cannot divine. Indeed many learned men have thought, that the Spirit of Chriſt may ſignifie his Godhead, in diſtinction from, or oppoſition unto either his fleſh, Rom. 3.4. 1 Tim. 3.16. or blood, Heb. 9.14. yet that ſtanding ſingle, and abſolutely by it ſelfe, without ſuch compariſon, it ſhould have any ſuch ſignification in Scripture, can never, I am very confident, be made good by the Doctor; and therefore I ſhall acquieſce in the common interpretation, which giveth an utter and totall overthrow unto the Doctors opinion. Unto it alſo the Schoolmen are generally oppoſite, as will ſoone be confeſſed by thoſe that will peruſe ſuch of them as comment in tertiam part. Summae Aquinatis quaeſt. 7. art. 12. and in tert. lib. ſentent. diſtinct. 13.

The Scotiſts thinke, that in grace, and conſequently in the love of God, there is a maximum quod ſic, impertranſibile per divinam potentiam abſolutam: and then they conceive, that there is a great condecency in the cloathing, dignifying, or beautifying of Chriſts humanity therewith. Becauſe of all other creatures, it was moſt ſtraitly & nearly conjoyned with the Deity, the author of grace, & alſo for that it was by God deſigned to be the univerſall principle, and fountaine of grace unto all the Saints, that ever were, are, or ſhall be in the world.

The Thomiſts dare not adventure ſo farre herein; but yet Thomiſts & Scotiſts are unanimous in aſſerting, that the grace of Chriſts humanity was in regard of Gods ordinary power, ever ſumma, both poſitivè, and negativè: that is, for degrees, it was alwayes at the higheſt, ſo that it could never be matched, or ſurmounted. The reaſons of Aquinas for this, dilated on at large by his commentatours are two, ex parte formae, ſcil. ipſius gratiae; and ex parte ſubjecti, ſcil. Chriſti.

1. Ex parte formae, ipſius gratiae. The habituall grace of Chriſt was referred unto the grace of union, as a conſequent ornament of it; and therefore in all congruence it was to be ſuited and proportioned unto it. Now the union of the manhood with the Godhead was the greateſt, that a creature was capable of, and therefore congruent, that the degree of Chriſts habituall grace ſhould be the higheſt, that the wiſdome of God hath allotted unto intellectuall creature.

p. 261A ſecond reaſon is taken ex parte ipſius ſubjecti, ſcil. Chriſti. Chriſt was not puré viator, but in his ſoule, he was alſo comprehenſor, and that from the firſt inſtant of his Incarnation. He alwayes therefore in his ſoule enjoyed heaven, happineſſe, the beatificall viſion: and therefore all his graces, and conſequently his love of God were in termino, and therefore could not admit any further degrees. It is not to be denyed, but that by ſpeciall diſpenſation there was ſome reſtraint of the influence of his happineſſe, or beatificall viſion, in the whole courſe of his humiliation, and particularly in the time of his dolefull paſſion. But ſurely it ſeemes very improbable, and no wayes ſortable unto the ſtate of Chriſts bleſſedneſſe, for his grace and holineſſe, the image of God in him, his love of God, &c. to be liable unto perpetuall motion and augmentation.

But let us heare the Doctors objection, and conſider of what weight it is. It is taken out of Luke 22.44. And being in an agony, he prayed, foreign, more earneſtly: that is, he was more ardent in prayer then at other times. And hence he muſt inferre, that his love of God was more fervent then at other times: or elſe this inſtance of Chriſts will not be home unto that, for which it is urged.

For anſwer: 1. The vulgar tranſlation renders foreign, prolixiùs: and if this verſion be good, then there is no place for the Doctors objection. But 2. Suppoſe we ſtick unto our owne tranſlation, yet the place may fairly be ſo interpreted, as that it may no wayes advantage the purpoſe of the Doctor. For foreign, more earneſtly, may be conſidered in reference unto either the object, unto whom he prayed, God; or the matter, againſt which he prayed, the evils with which he conflicted in his agony.

1. Then he did not in his agony pray more earneſtly then at other times, if we conſider his prayer in reference unto the object, unto whom it was, God. The Religion, and inward worſhip of his prayer, was for degrees alwaies alike equall. His truſt and dependance upon God, love of, zeale and devotion towards God, from which all his prayers flowed, were not at one time more intenſe then at another.

p. 262But now 2. he prayed more earneſtly in his agony, then at other times, in regard of the matter, againſt which he prayed, the evils that he encountred with, which if they were not greater, then thoſe that he deprecated in the former prayer ver. 42. yet at leaſt they made a greater impreſſion upon his humane nature: for they put him into a bloudy ſweat. Being in an agony, he prayed more earneſtly, and his ſweat was as it were great drops of bloud, falling downe to the ground.

I hope I ſhall not incurre the diſpleaſure of the Doctor for my boldneſſe in preſuming to examine this paſſage in him. And I profeſſe for mine owne part, that if he will honour me ſo farre, as to reply unto what I have ſaid, his paines ſhall be very welcome unto mee: if he do it (as I am confident he will) in a faire and Scholaſticall way.

Thirdly, the dwelling of all-fulneſſe of grace in Chriſt will yeeld abundant and unutterable conſolation unto all thoſe that have intereſt in Chriſt, all his true and ſincere members. And here that this point may ſhed the greater and larger comfort unto all their hearts, I ſhall 1. Demonſtrate, that upon union with the perſon of Chriſt there enſueth 1. A communion in. 2. a conformity unto his fulneſſe of grace: and this being made good, I ſhall in the next place ſhew, how that Chriſts members may reap hence a double comfort. 1. Againſt the ſtrength and fulneſſe of ſinne. 2. Againſt their wants in, and emptineſſe of grace.

1. The firſt thing to be done, is to prove, that all the members of Chriſt ſhall enjoy communion in, and conformity unto the fulneſſe of Chriſts grace.

1. A communion in it, by imputation of it unto them; that is, acceptation of it for them. And hence is it, that Paul ſpeaking in the name of all believers, ſaith, that Chriſt of God is made unto us wiſdome and righteouſneſſe, and ſanctification, 1 Cor. 1.30. What God Ezek. 16.14. ſpeakes of the Church of Jeruſalem, is applicable unto the Church in generall. Thy beauty was perfect through my comelineſſe, which I had put upon thee, ſaith the Lord God. Now one branch of that comelineſſe with which God inveſts the Church, and all her true members, is the beauty of habituall holineſſe in Chriſt. The beſt of ſaintsp. 263conſidered in themſelves, are in great part naked, and thoſe garments that they have of inherent righteouſneſſe, are but as filthy, or menſtrous rags, Iſ. 64.6. But now here is their comfort; they have an husband, that hath a full wardrobe of graces, wherewith he can adorne and beautify them from top to toe, wherewith he can cover all their raggs, and nakedneſſe. For the ſake of Chriſts ſpotleſſe holineſſe, every ſoule eſpouſed unto Chriſt is accepted as gratiouſly, as if ſo be ſhe were in her ſelfe without ſpot. Thou art all faire, my love (ſaith Chriſt to his Church) there is no ſpot in thee, Cant. 4.7. that is, as by remiſſion, ſo alſo by acceptation. The Ʋrim, and the Thummim, were to be applied unto the twelve names of the tribes of Iſrael, engraven in the breaſt-plate of the high prieſt, Exod. 28.30. And this might be to typifie the application of thoſe lights, and perfections, that were in the heart of Chriſt unto all his people: and therefore it is termed (thinke ſome) in the latter part of the verſe, jus filiorum Iſraelis, the judgment of the people of Iſrael; that is, that, by which they were to be juſtified in the judgment of God. There is darkneſſe in our light, imperfection in our purity, and conſequently an utter unaptneſſe and diſability for our juſtification. But now upon the heart of our high Prieſt, there is the Urim and the Thummim, lights and perfections, a fulneſſe of knowledge, and a perfection of all other gracious endowments, which can ſtand before the utmoſt ſeverity of law and juſtice. But now this that we have ſaid, touching the imputation of the fulneſſe of grace in Chriſt unto us, muſt be underſtood cum grano ſalis. We muſt not divide this fulneſſe of grace from the other parts of Chriſts humiliation, but take them all joyntly, and together. Thus Pareus upon Hebr. 5.10. Effectum aeternae ſalutis noſtrae Apoſtolus oſtendit profluere non ex aliqua parte actionum vel paſſionum Chriſti: ſed ex toto redemptionis opere pleniſſimè ab eo peracto. Ne igitur dividamus Chriſtum, aut fidem noſtram diſtrahamus, quaerendo aliam juſtitiae partem in nativitate, aliam in habituali ſanctitate, aliam in vitae integritate, aliam in mortis obedientia: oportuit haec omnia in Chriſto compleri, omnibúſque his conſummatis ſalutis aeternae p. 264author nobis extitit. Of theſe words, that which Mr Dickſon hath on the ſame place may ſerve inſtead of a tranſlation. The proper cauſe (ſaith he) of our ſalvation, is to be ſought in Chriſt, perfected by ſuffering, not in any one part of his holineſſe, or obedience in doing, or any part of his ſuffering, but in him perfected by his obedience; even to the death of the croſſe. We may take comfort from, and make uſe of, his holy conception, life, and ſeverall vertues: But we muſt remember, that his accompliſhed obedience, in doing and ſuffering, is our ranſome, joyntly conſidered, and not any particular act looked on alone. With theſe two Dr. Ames alſo accords. Med. Theol. lib. 1. cap. 27. §. 27. Haec juſtitia non eſt membratim quaerenda in puritate naturae, nativitatis, & vitae Chriſti: ſed ex totâ Chriſti obedientiâ exurgit ſimul cum remiſſione peccatorum ſicut eadem Adami inobedientia & ſpoliavit nos juſtitiâ originali, & obnoxios etiam reddidit reatui condemnationis. This righteouſneſſe, which muſt come in place of juſtification, is not ſeverally to be ſought in the purity of the nature, birth, and life of Chriſt: but it ariſeth out of all the obedience of Chriſt, together with remiſſion of ſins, as the ſame diſobedience of Adam hath both robbed us of Originall righteouſneſſe, and made us ſubject to the guilt of condemnation.

In a ſecond place, I am to cleare, that in all the true members of Chriſt, there ſhall be a conformitie unto his fulneſſe of grace. God hath predeſtinated them thereunto Rom. 8.29. and how great a congruence there is therein, will ſoone appeare, if we compare Chriſt with Adam: For as we have borne the image of the earthy, the firſt man, we ſhall alſo beare the image of the heavenly, the ſecond man, 1 Cor. 15.49. The firſt Adam was not only full of ſinne in himſelfe, but he alſo filled all his poſterity with ſinne, and death. And ſhall not the ſecond Adam then fill all his off-ſpring with grace, and life. Unto them the firſt Adam was a Channell of ſin, and corruption: And Therefore the ſecond Adam ſhall be unto them a fountain of grace, and ſanctification: For is not he as powerfull to communicate this, as the other was to inſtill that. And beſides, he is as willing top. 265doe it, as he is able: For he hath in a plentifull meaſure ſhed his blood for his Church, much more will he plentifully ſhed and derive his Spirit upon her. Queſtionleſſe, he will be as liberall of his grace, as blood; powre out one, as well as the other.

The Prophet Iſaiah having chap. 11. ver. 2. foretold, how that there ſhould deſcend upon Chriſt, even the fountaine of all knowledge, the ſpirit of wiſdome and underſtanding, the ſpirit of counſell and knowledge, &c. in ver. 9. he ſubjoyneth the plentifull communication, or overflowing of this fountain unto the Church. The earth ſhall be full of the knowledge of the Lord, as the waters cover the ſea: that is, the channell, or bottome of the Sea. The Church, and her true members ſhall be as full of the knowledge of God, as the ſea is full of waters. That from this endowing of Chriſt with all-fulneſſe of grace, and ſpirit, all that belong unto him have ground of comfort, and wherein, the Pſalmiſt plainly intimateth, Pſalm. 45.7. where he calleth the ſpirit, wherewith Chriſt was anointed, the oyle of gladneſſe. And the oyle of gladneſſe it is called, not onelyonly becauſe in reflexion on it his owne ſoule was filled with joy, peace, and comfort, but alſo becauſe it gladdeth the hearts of all his choſen people. He was anointed to appoint unto them, that mourne in Sion, the oyle of joy for mourning, Eſay 61.1,3. Now his unction gladdeth, and cheareth the hearts of all his members: Becauſe of the oyle, wherewith he was anointed, there is alſo an effuſion upon them. The excellency of his unction above his members implyeth their communion with him therein. The compariſon of inequality, He was anointed above his fellows, preſuppoſeth a compariſon of ſimilitude, to wit, that his fellowes were anointed too, though in a farre inferiour meaſure. But now they be onelyonly members, and not excrements, that are the objects of this effuſion. They be the fellowes of Chriſt, that ſhare with him in this his anointing. He is anointed above his fellowes; and what fellowſhip hath righteouſneſſe with unrighteouſneſſe, What communion hath light with darkneſſe, 2 Cor. 6.14. How can they that are filled with all unrighteouſneſſe, Rom. 1.29. be the fellowes of the Sonne, and King of righteouſneſſs! p. 264duplicate page p. 265duplicate page p. 266Are drunkards, ſwearers, prophaners of the ſabbath, adulterers, muck-wormes, &c. conforts of the holy one? The fellowes of Chriſt are ſuch as the Apoſtle ſaith are made partakers of Chriſt, Heb. 3.14. and thoſe are not yet made partakers of Chriſt, who impenitently partake of other mens ſins, 1 Timoth. 5.22. and have fellowſhip with the unfruitfull works of darkneſſe, Epheſ. 5.11. We are made partakers of Chriſt, if we hold the beginning of our confidence ſtedfaſt unto the end. Apoſtates then, that leave their firſt love, and renounce the fundamentals of the Goſpell, the principles of the doctrine of Chriſt, or the word of the beginning of Chriſt, Heb. 6.1. are, whil'ſt ſuch, excluded from all fellowſhip with Chriſt. The fellowes of Chriſt are his Brethren, and the character, which Chriſt himſelfe giveth of them, is obedience unto the will of his father, Math. 12.50. They are with him coheires, Rom. 8.17. and therefore they exerciſe all acts of communion with God, their father, Chriſt their elder brother, and with the reſt of their Brethren. Thoſe, that are the Children, and heires of God, joint heires with Chriſt, walke in ſome degree ſuitably unto ſo eminent a relation: And therefore do not walke in the counſell of the ungodly, nor ſtand in the way of ſinners, nor ſit in the ſeate of the ſcornfull, Pſalm. 1.1. But to returne from this digreſſion, which I have inſerted to keepe aliens, and enemies unto Chriſt, from preſuming to meddle with the comfort of this point. Though in Chriſt there was a fountaine of oyle, as it was ſaid there was in **The new Annotations on Canti. 1.2.Rome at the day of his birth, yet the ſtreames thereof make glad the city of God, Pſalm. 46.4. The two olive branches through the two golden pipes, empty the golden oyle out of themſelves, Zachar. 4.12. Here grace is the golden oyle, Gods ordinances are the golden pipes. The two olive branches are the two anointed ones, verſ. 14. that is, ſay they that interpret the words of Chriſt only, either the two natures of Chriſt, his Godhead and Manhood, or his two offices, Royall and Prieſtlie; as man and prieſt of his Church, he merited and purchaſed grace: as God and King he actually produceth it in the ſoules of ſuch, as have relation unto him. As thep. 267ointment trickled downe from Aarons head unto the very skirts of his garment: Even ſo the oyle of the Spirit in Chriſt is diffuſed from him unto all the members of his body, unto his loweſt members. Yee have received an unction from the holy one, ſaith John, 1 Joh. 2.20,27. unto thoſe little children, new converts, or novices in the faith, that he wrote unto. In theſe words there is remarkeable for our ſpeciall conſolation, the influence of this unction, we receive from Chriſt, againſt errour and ſeduction in fundamentals, plainly implyed in the adverſative particle, prefixed unto both verſes. In ver. 18.19. he ſpeakes of Antichriſt, and Apoſtates, that ſwarmed every where. But he hath no ſooner mentioned them, but he forthwith oppoſeth this unction of the Spirit from Chriſt, as a preſervative againſt the poyſon of their hereſie, and danger of their Apoſtacy. But ye have received an unction from the holy one, that will preſerve you from all back-ſliding Hereticks. In verſ. 26. he makes ſpeciall mention of ſeducers. Theſe things have I written unto you concerning them, that ſeduce you. And preſently, verſ. 27. he directs unto this ſpirituall anointing, as a ſufficient antidote againſt their infection. But the anointing, which ye have received of him, abideth in you: and ye need not that any man teach you: But as the ſame anointing teacheth you of all things and is truth and is no lie; and even as it hath taught you, ye ſhall abide in him. There are two properties in the words of this anointing, which yeild full ſecurity unto believers againſt ſuch falſe teachers: The ſufficiency; and the permanency of it.