Mixture of Scholastical Divinity with Practical, Text (5 of 9)

Mixture of Scholastical Divinity with Practical · Text (5 of 9)

p. 178As for that ſtale objection of the Papiſts: Every thing is, what it is, formally, by ſomething inherent in it ſelfe. Man then, cannot be formally righteous before God, with a righteouſneſſe that is in Chriſt, no more, then he may be denominated formally wiſe, from the wiſedome of another. This is by ſome revived againſt the imputation of Chriſt's righteouſneſſe, with a great deale of eagerneſse, and violence, who yet looke upon themſelves as Proteſtants of the higheſt forme, and take it in great ſnuffe, to be told by any of compliance with Papiſts herein. As for the argument it ſelfe, theſe men would never have thus troubled the world with it anew, if they had but ſeriouſly conſidered the anſwers, that are given by the generality of Proteſtants hereunto. Two worthies of our owne nation, Abbot, and Ames, have given unto it ſo cleare, and full a ſolution, as I am confident will ſatisfy all impartiall, and unprejudiced readers.

1. Dr Abbot in his ſecond part of his defence of the reformed Catholique againſt Biſhop. pag. 423, 424. We ſay (ſaith he) that a man may be formally juſt two manner of wayes. A man is one way formally juſt in qualitie, Another way formally juſt in law. Formally juſt in qualitie is he, in whom is found the perfect inward forme and qualitie of juſtice and righteouſneſſe without ſpot or ſtaine; and thus it were abſurd indeed, to ſay, that a man may be formally juſt by the juſtice of another, becauſe the inherent qualitie of one ſubject cannot become the inherent qualitiep. 179of another. But in courſe of law and judgment, the forme of juſtice is not to be ſubject to crime or accuſation, and he is formally juſt, againſt whom no action or accuſation is liable by law. Now it is true indeed, that every one that is formally juſt in qualitie, is alſo formally juſt in law, but yet a man may be formally juſt in law, who by inherent forme and qualitie is not juſt. For in this ſort a man becommeth juſt by pardon and forgiveneſſe, becauſe pardon being obtained, the law proceedeth no farther, and all imputation of the offence in law is taken away, as if it had never been committed. And this is the ſtate of our juſtice and righteouſneſſe in the ſight of God, that through the imputation of the merit and ſatisfaction of Jeſus Chriſt our ſinnes are forgiven us, and thereby no accuſation is liable againſt us, either as having done what we ought not to doe, or not done what we ought to do, according to the words of the Apoſtle, who ſhall lay any thing to the charge of Gods elect? If we reſpect inherent qualitie, there is enough to charge him with, but by forgiveneſſe of ſinnes the ſame becommeth as if it had never been. In a word therefore, we are not formally juſt in qualitie, if God judge us thereby, being ſtained and defiled in all the righteouſneſſe that we have; but we are formally juſt in law, by the imputation of the righteouſneſs of Chriſt, for that thereby a ſatisfaction is interpoſed, & our ſins are remitted and pardoned, ſo that there is no let, but that God mercifully for his ſake accepteth us unto ever laſting life.

As for the anſwere of Ames, it ſtandeth thus. Non aliâ ratione formalitèr nos juſtos nominari, & eſſe dicimus, imputatâ Chriſti juſtitiâ, quam quâ is, cujus debitum ab altero ſolvitur, nominatur, & eſt ab illo debito liber, vel immunis: & quâ is, cui procuratus eſt alterius favor, aut graetia, nominatur, & eſt illi alteri gratus. Haec autem fieri poſſe probatur ſatis ab experientiâ communi. Bellarm. enervat. tom. 4. pag. 134. when we ſay, that we are righteous, and formally denominated ſuch, by the righteouſneſse of Chriſt imputed unto us, our meaning is no otherwiſe, then as when alſo we ſay, that a man is freed, or diſcharged from a debt, which is paid for him by another, or as when a man is ſaid to be gracious with another, when this grace or favour is procured by a third perſon. And again in p. 135. exempla quae profert Bellar. denominationū p. 180ab extrinſeca forma (res cognita, paries viſus, athiops albus veſtibus) nullam habent proportionem ad hanc. Fidelis eſt iuſtifis catus coram Deo juſtitiâ imputata. In iſtâ ſignificatur moralis habitudinis ratio & ſtatus, qui pendet ex causâ extrinſeca: ſed nihil tale in illis apparet. Exempla apta ſunt in ſcripturis: Infidelis eſt condemnatus; peccator eſt redemptus &c.

In a ſecond place, ſome extend the place, ſo as that they make it to take in the whole perfection of a Chriſtian, which is communicated, or derived from Chriſt, either by imputation or by reall infuſion, and ſo it may be paraphraſed by Epheſ. 1.3. God hath bleſſed us with all ſpirituall bleſſings in Chriſt, with righteouſneſſe, grace, and glory. The intendment of the Apoſtle is to aſſert, that the cauſe, or Originall of all the compleatneſſe of a believer, is Chriſt Jeſus alone; And therefore, foreign, in him, is as much as, by him; (and ſuch is the ſignification of it elſewhere: as, Col. 1.16. Ye are compleat in him: that is, ye are compleat for him, and from him: for his ſake, as a meritorious cauſe, purchaſing your compleatneſſe, and from his reall influence, as a phyſicall cauſe, working, and effecting your compleatneſſe. This ſence of the words is more comprehenſive then the former, and therefore to be embraced, if it be not otherwiſe liable unto any juſt exceptions, and whether it be ſo, I ſhall in the next place briefely examine.

1. How can Believers here in this life be ſaid to be compleat, as touching their ſanctification, ſeeing the counter-luſtings of the fleſh are an undeniable proofe of the imperfection thereof.

For anſwer: Their ſanctification is compleat, and full, in regard of parts, though not degrees. Every believer receiveth from Chriſt's fulneſſe grace for grace, Joh. 1.17. Every one hath grace ſufficient, 2 Cor. 12.9. ſufficient for the mortification of every luſt, and corruption; ſufficient to enable for the acceptable performance of every duty, neceſſary to ſalvation. Quintus Curtius comparing Alexander and Parmenio together, paſſeth this cenſure upon them: Multa ſine rege proſperè, rex ſine illo nihil magnaerei geſſerat. He proſperouſly atchieved many things without Alexander: Alexander p. 181did nothing of moment without him. If we compare a Chriſtian with Chriſt, we may ſay, that without Chriſt he can doe nothing at all, Joh. 15.5. whereas he can doe all things through Chriſt, which ſtrengthneth him, Phil. 4.13.

2. The like objection may be framed againſt the compleatneſſe of Believers in this life, as touching their glorification: for though they have the firſt fruits and beginnings of glory, yet they are ſo overballanced by the unſpeakable miſeries of this life, as that Paul doubted not to ſay, that they were of all men moſt miſerable, if their happineſſe were confined unto this life, if in this life onelyonly they had hope in Chriſt, 1 Cor. 15.19.

For anſwer: 'Tis true, Believers are not compleat actually, as touching their glorification, but yet they may be ſaid in reſpect of it, to be compleat virtually and ſeminally; and for ſuch an aſſertion, we have the warrant of Scripture. He that believeth on the Sonne, (ſaith John the Baptiſt) hath everlaſting life, Joh. 3.36. not onelyonly ſhall have it, but hath it. He hath it already in the ſeed, and root of it. The grace of the Spirit in his heart is a well of water, that will ſpring up unto everlaſting life, Joh. 4.14. In this ſence he that hath the Sonne, hath the life of glory, as well as a life of righteouſneſſe, and holineſſe, 1 Joh. 5.12. and ſo ground to rejoyce in hope of the glory of God, Rom. 5.2. Looke as a man, that is an undoubted heire unto great riches, might be ſaid to be rich in reverſion, if he could be aſſured to live unto the enjoyment of it. So Believers may be ſaid to be compleat in regard of their glorification, becauſe there is a certainty of their full fruition of it: for they are heires apparent of perfect glory. The God and father of our Lord Jeſus Chriſt hath according to his abundant mercy, begotten us againe unto a lively hope, by the reſurrection of Jeſus Chriſt from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reſerved in heaven for you, 1 Pet. 1.3,4.

And this inheritance is made ſure unto them by an eternall, and immutable decree, 2 Theſ 2.13. by an irreverſible, and unrepealable promiſe of an omnipotent God, Hebr. 9.15. that can breake through all difficulties, and overcome all impediments p. 182of it: As alſo by the purchaſe of an unvaluable price, by the teſtimony of an infallible ſpirit, ſealing them unto the day of redemption, Epheſ. 4.30. that is, deliverance from all bondage into the full liberty of the ſonnes of God, Rom. 8.21. Believers then are happy, when others, nay themſelves judge themſelves in the very extremity of miſery, when they walke in darkneſſe and ſee no light, Iſaiah 50.10. There is you ſee, certitudo objecti; The future compleatneſſe of their glory is a thing certaine in it ſelfe: and there may be certitudo ſubjecti. Such believers as walke humbly with their God, Micah. 6.8. and purifie themſelves as he is pure, 1 Joh 3.3. may, and ought to reach that full aſſurance of hope, of which the Apoſtle ſpeakes, Heb. 6.11. upon this account it is, that the Apoſtle ſaith, that we are ſaved by hope, Rom. 8. verſ. 24. that is, we are ſaved here in this life, not in regard of a preſent, and plenary poſſeſſion, or fruition, but onelyonly in reſpect of an aſſured expectation thereof. And thus I have ended with the expoſition of the words in themſelves. I am in the next place briefely to examine the inference of them from the foregoing. There dwelleth in Chriſt, as man, all-fulneſse of the Godhead bodily; therefore ye, who believe in Chriſt, are compleat in him; for he is able to make you compleat: Becauſe hereupon it followeth 1. that in all that he did, and ſuffer'd, there was an infinite merit, able to purchaſe this compleatneſſe. 2. That there was in him an inſinite power, able to conferre this compleatneſſe. Some underſtand thoſe words of our ſaviour, Joh. 6.63. concerning the humanity of Chriſt, conſidered alone, without his Deitie. It is the ſpirit that quickneth: that is, it is the Godhead united unto the humane nature, that giveth ſpirituall life. The fleſh profiteth nothing: that is, the humane nature of Chriſt, if it were diſunited from the divine, it would be of little availe unto the quickenance of our ſoules. Its concurrence is not onelyonly profitable, but neceſſary; yet it is onelyonly inſtrumentall; and therefore, in the vertue of it's principall agent, the fulneſſe of the Godhead dwelling bodily in it. If Chriſt had beene meere man, though clothed with all the power, that a creature is capable of, He could not have ſaved ſo much as one ſinglep. 183ſoule from eternall death. But he is God, as well as man, and therefore able to juſtifie, ſanctifie, and glorifie even millions of worlds. With thee (ſaith the Pſalmiſt unto God) is the fountaine of life, Pſalm. 36.9. A fountatine that can never be exhauſted. The fulneſſe of the Godhead in Chriſt is not as a river, but as a ſea, whence flow all thoſe ſtreames that make glad the city of God, Pſalm. 46.4. It was from his Deity that there was in him an ample ſufficiency, to finiſh the tranſgreſſion, to make an end of ſinnes, and to make reconciliation for iniquity, and to bring in everlaſting righteouſneſſe, Dan. 9.24. Becauſe his righteouſneſſe is the righteouſneſſe of God, Phil. 3.9. therefore it is appliable to, and available for all the believers that ever were, are, or ſhall be in the world. Becauſe it was the great God, that was our Saviour, and gave himſelfe for us; Therefore he hath redeemed us from all iniquity, and purified us unto himſelfe a peculiar people, Tit. 2.13,14. Becauſe he is the Sonne of God, therefore his bloud cleanſeth us from all ſin, 1 Joh. 1.7. therefore by one offering he hath perfected for ever them that are ſanctified, Heb. 10.14. Becauſe the Father hath by eternall generation, given unto the Sonne to have life in himſelfe, Joh. 5.26. therefore he quickeneth whom he will, verſ. 21. He can quicken thoſe ſoules, that are dead in ſinns, and treſpaſſes; and he will at the laſt day quicken thoſe bodies, that have for thouſands of yeares beene rotten in their graves. Becauſe he is the Lord from heaven, 1 Cor. 15.47. The Lord of Glory, 1 Cor. 2.8. therefore he can clothe our mortall, and corruptible bodies with incorruption and immortality; He can change our vile body, that it may be faſhioned like unto his glorious body, according unto the working, whereby he is able even to ſubdue all things unto himſelfe, Phil. 3.21. Can you deſire more comfort, then that, which this point yeeldeth: It promiſeth as much perfection, as our natures can hold.

But it is indeed onelyonly unto thoſe, who are qualified; as thoſe Coloſſians were, unto whom our Apoſtle directs this Epiſtle; Saints, and faithfull Brethren, Chapt. 1.2. who have received Chriſt Jeſus, the Lord, rooted, and built up in him, and eſtabliſhed in the faith, abounding therein with thankſgiving, p. 184Chapt. 2. verſ. 6, 7. This reſtriction is implied (thinke ſome) in that the Apoſtle doth not ſay, ye are compleate from him, or by him, but ye are compleat in him. That clauſe, foreign, in him, containeth (ſay they) a deſcription of thoſe, that are thus compleate. They are ſuch, as are in Chriſt, as have an actuall inexiſtence in him; Such as are incorporated, and implanted into him by the ſpirit, and faith: And they are all new creatures, 2. Cor. 5.17. they have all the ſpirit of Chriſt, Rom. 8.9. Men may take a full draught of a **Muſculus. Da venant.naturall fountaine, and yet not goe into it, but ſtand without it. But now as for this ſpirituall fountaine, Chriſt Jeſus, none can ſo much as ſippe of the water of life in him, without paſſing into him, by the act of a faith, that purifyeth the heart, Acts 15.9. and worketh by love, Galat. 5.6. and out of the belly of him, that believeth, ſhall flow rivers of living water, John 7.38. Branches, ſeparate from the vine, wither, and grow ſapleſſe: Members, cut off from the head, are dead, and become carrion. Profeſſours, diſunited from Chriſt, can have no vitall communion with him, no participation of any true, and reall compleatneſſe from him. They are but liveleſſe pictures of Chriſtians, have onelyonly a forme of Godlineſſe, onelyonly the carcaſſe of that perfection, which Chriſt imparteth unto his members; and therefore, however they may be for their naturall, and acquired endowments, moſt accompliſhed perſons, yet as touching ſpirituals, they are next to divels, of all creatures moſt imperfect, and incompleate, wretched, and miſerable, poore, blind, and naked, Revel. 3.17. able to doe nothing, John. 15.5.

In a ſecond place; Paul inferreth from the perſonall union, the dignity of the humane nature of Chriſt, in compariſon of the good Angels. Becauſe in him dwelleth all fulneſſe of the Godhead, therefore, he is the head of all principality and power. Here examine we 1. what is meant by principality, and power, 2. How Chriſt, as man, is the head of all principality, and power.

1. Then enquire we, what is meant by principality, and power. In verſ. 15. of this chapter, and in Epheſ. 6.12. they ſignify evill Angels. But here they are taken onelyonly for the p. 185good Angels. Angels, which are tearmed in ſcripture, the elect Angels, 1 Timoth. 5.21. the Angels of heaven, Math. 24.36. the Angells of light, 2 Cor. 11.14. the ſonnes of God, Job. 1.6. Job. 38.7. who are tearmed 1. Principalities, from that excellency, which they have by nature, and grace, above other creatures: they are the chiefe of the creation, as it were Princes, in compariſon of other creatures.

2. They are ſtiled powers, for that Authority, which God hath delegated unto them, over other creatures.

For the reſtriction of the tearmes here unto the good Angels, I ſhall alleadge 3 arguments.

1. This headſhip is a ſequele of the perſonall union, and therefore no meere creature ſhareth in it. But if it denoted barely a ſuperiority over the wicked Angels, it were a priviledge communicable unto the good Angels.

2. To be head is properly a ſuperiority, that is ſome way or other beneficiall unto thoſe, unto whom it relates. And therefore Chriſt intended good unto thoſe principalities, and powers, unto whom he is an head. But he deſigned no good unto the wicked Angels; and therefore, they are not here meant.

3. The Principalities and powers here, are in all probabilitie the Angels, the worſhip of whom is prohibited, verſ. 18. And they are good Angels: For unlikely, that the ſeducers, againſt whom the Apoſtle dealeth, ſhould preſſe them unto the worſhip of wicked Angels.

Having found what is meant by theſe principalities, and powers, enquire we next, how Chriſt, as man, is an head of them.

Why, 1. in regard of excellency above them. 2. in regard of authority over them. And 3. (As ſome thinke) in reſpect of influence upon them.

1. Then, becauſe in the manhood of Chriſt there dwelleth all-fulneſſe of the Godhead bodily, therefore, as man, he is an head unto the good Angels, in regard of excellency, or eminency above them. He is ſuperiour to them, becauſe all Angelicall perfections whatſoever, fall farre ſhort of the hypoſtaticall union, which is denyed unto the Angels, and p. 186vouchſafed unto the humane nature, in the perſon of Chriſt. He tooke not on him the nature of Angels, but he tooke on him the ſeed of Abraham, Heb. 2.16. Being made ſo much better then the Angels, as he hath by inheritance obtained a more excellent name then they, Heb. 1.4. Though they be Principalities, and powers, excellent, glorious, and powerfull creatures, yet they are ſtill but meere creatures. But now Chriſt, as man, hath by the perſonall union, obtained a more excellent name, then they; becauſe thereby, as man, he is perſonally the ſonne of God, **Homo poteſt accipi ratione ſuppoſiti: & ſie cum ſuppoſitum naturae humanae in Chriſto, ſi… perſona filii Dei, cui per ſe convenit eſse Deum, verum eſt, quod Chriſtus fecundum quod homo, ſit Deus. Aquinas part: rert: quaeſt: 16. Art: 11.God himſelfe, the Lord and creatour of principalities, and powers.

2. Becauſe in Chriſt, man, dwelleth all-fulneſſe of the Godhead bodily, therefore he is an head of the good Angels, in regard of authority over them; they are his ſervants, his miniſtring ſpirits, Heb. 1.14. made ſubject unto him, 1 Pet. 3.22. ſo that he can command them at pleaſure. And hereupon they are tearmed his Angels, Math. 13.42. and 16.27. and 24.31. Mark. 13.27. Revel. 1.1. and 22.16. That holy thing which ſhall be borne of thee (ſaid the Angell unto the Virgin Mary) ſhall be called the ſonne of God, Luk. 1.35. Chriſt, as man, was the naturall ſonne of God, by the aſſumption of our nature in unitie of one perſon; and becauſe he was the ſonne of God, heire, and Lord of all, therefore he is the King, and governour of even thrones, and dominions, principalities, and powers, and hath them all at a becke.

3. Some go farther, & ſay that Chriſt is an head unto the go…d Angels, in regard of internall influence upon thē. He is unto thē (ſay they) a mediatour, though not of redemption, or reconciliation, (For ſo he is a mediatour only betweene God and men, for whom he gave his life a ranſome, 1 Timoth. 2.5,6.) yet of preſervation, or confirmation, in that they owe unto his merits the prevention of their fall, and the continuance, and eſtabliſhment of their peace, and friendſhip with God.

But this opinion may be impugned by what ſome Schoolemen of great note, Vaſquez in tert. part. Thomae tom. 1. diſp. 49. Beca…us Summa Theol. tom. 1. tract. 3. cap. 2. quaeſt. 4. pag. 58. &c. and p. 187tom. 5. cap. 14. quaeſt. 9. pag. 261; and others have ſaid againſt the meritorious influence of Chriſt, as man, upon the grace, and eſſentiall glory of Angels, who yet grant in his humanity an influence of illumination, Epheſ. 3.10. and accidentall joy, Luk. 15.7,9. upon them.

We may from them take theſe two arguments.

1. To ſay, that the Angels confirmation in their gracious and glorious eſtate, & the preſervation of them from falling, doth preſuppoſe the fall of Adam, is a proofeleſſe aſſertion: But the mediation of Chriſt preſuppoſeth the fall of Adam, as being occaſioned thereby. And for any one to affirme, that Chriſt had been mediatour, and had been incarnate, if Adam had never falne, is to ſpeake without evidence from ſcripture; therefore Chriſt's mediation for the confirmation, and preſervation of Angels, is an unſcripturall notion.

2. Chriſt merited for thoſe, unto whom he was a mediatour. But now Chriſt did not merit any thing for Angels: therefore he was not a mediatour for them. The minor, which onelyonly will be queſtioned, may be thus proved: Chriſt died for all thoſe, unto whom he merited any thing: becauſe his merits had their conſummation at his death. **John 19…36.John 19:36But now the ſcripture ſpeakes not one word, or ſyllable of Chriſt's dying for the Angels; and therefore we may conclude, it is alſo ſilent, as touching his meriting any thing for them. And therefore, I ſhall for my part content my ſelſe with ignorance thereof.

Indeed the two former particulars of Chriſt's headſhip over the Angels, ſuperiority above them, and government of them is ſufficient for the comfort of the Church. It is a great honour unto the Church, that the good Angels in heaven, are in point of Dignity inferiour unto her husband; but that they are under his authority, ſubject unto his government, makes much for her reall benefit, and ſecurity. For how can ſhe be unſafe, who is married unto the Lord Generall of the Militia of heaven? All the Angels in heaven are the ſubjects of Chriſt, man, fully conformable unto his commands; and therefore will be very ready to doe any poſſible ſervice untop. 188the Queene of their King. They will be very forward to miniſter, in all things requiſite, unto all heires of ſalvation, Heb. 1.14. to encampe round about them, Pſalm. 34.7. It is part of their charge, given unto them by Chriſt, to keepe his members in all their wayes, to beare them up in their hands, leaſt they daſh their foot againſt a ſtone, Pſalm. 91.11,12. Though the Church be begirt with never ſo many, and powerfull adverſaries, yet ſhe ſhould ſhake off all carnall feare of them: Becauſe her Saviour can (when he will) command what multitudes pleaſe him, of the heavenly hoſt, for her guard and protection. The combinations, and attempts of all the principalities and powers, in earth and hell, for her ruine, cannot but be vaine, and fruitleſſe, as long as her head is head of all the principalities and powers in heaven; for againſt theſe, the other can make no reſiſtance. This Preſidenteſhip of Chriſt over the Angels, was ſhewed in a viſion unto the prophet Zechariah, for the incouragement of the Jewes, againſt their abject ſtate under the Perſian empire. I ſaw by night, and behold, a man riding upon a red horſe, and he ſtood among the myrtle trees, that were in the bottome, and behind were there red horſes, ſpeckled, and white. Then ſaid I, O my Lord, what are theſe? And the Angell, that talked with me, ſaid unto me, I will ſhew thee what theſe be: And the man, that ſtood among the myrtle trees, anſwered, and ſaid, Theſe are they, whom the Lord hath ſent to walke to and fro through the earth, Zech. 1. verſ. 8, 9, 10. Here we have the then low, and depreſſed condition of the Church, ſet forth by diverſe particulars: It was night with her, a darke and ſad time: ſhe was in a valley or bottome: And this bottome was covered with the ſhadow of black and thick trees: It was in the bottome among the myrtle trees. But now the King, and protector of the Church is ready for her ſuccour, and reliefe. And therefore, he is ſaid to be riding: And he is like a conſuming fire, all in a flame with anger againſt her enemies; and therefore he is ſaid to ride on a red horſe. He is wayted and attended on by Angels, whom he employeth in his errands: They walke to and fro through the earth, verſ. 10. And they give up their account untop. 189him, verſ. 11. Behind him were there red horſes ſpeckled, and white. They were behind him, as ſouldiers following their captaine, and there were ſome for all diſpenſations. Junius.Red horſes, ad praeſtanda judicia, for execution of his judgments: White horſes, ad beneficia ejus praeſtanda, for conveyance of his benefits: And ſpeckled horſes, ad utrunque conjunctim, for actions of a mixt nature, partly for protection of his Church, and partly for puniſhment of her adverſaries. Chriſts ſoveraignety over the Angels, is (you ſee) a very comfortable doctrine unto the people of Chriſt: As it is uſefull for their conſolation, ſo farther, it may ſerve for dehortation of them from the adoration, and invocation of Angels, which perhaps the Apoſtle particularly aymed at againſt the Gnoſticks, and other ſeducers, that urged the worſhip of Angels, verſ. 18. Suppoſe they be moſt excellent, and powerfull creatures, Principalities, and Powers, yet they are ſtill the ſubjects, and ſervants of Chriſt, our mediatour. He ſtill is their head, and ſoveraigne, and therefore it were a very fooliſh part to forſake him, and flie unto their mediation. I ſhall conclude all, that I have to ſay on theſe words, with that of Calvin in locum. Sed interim tenendum eſt, ſurſum & deorſum cancellos nobis circundari, ne à Chriſto vel tantillum divertat fides noſtra. This one thing muſt be kept in remembrance, that the Apoſtle here ſets us limits up-wards, and down wards: Upwards, towards the Angels, Principalities, and powers: And down-wards, towards philoſophy, and vaine deceit, after the tradition of men, and after the rudiments of the world: that ſo our faith may not ſwerve a jot from our head, and redeemer, Chriſt Jeſus, in whom dwelleth all fulneſſe of the Codhead bodily.

In Chriſt, as man, Secondly, there was a fulneſſe of grace. There was in Chriſt (ſaith Pererius upon Joh. 1.14.) a threefold fulneſſe of grace. For there was in him habituall grace, the grace of headſhip, and the grace of union, and p. 190in all theſe three, he had a fulneſſe. 1. The habit uall grace, concreated with the ſoule of Chriſt, was moſt full, becauſe it was in the higheſt degree, and in the higheſt manner, and in the greateſt excellency, wherein it could be had, ſecundum rationem gratiae, and according unto the end, whereunto grace was ordained, which is the union of an intellectuall nature with God. He was full of grace, having every vertue, grace gift, operation, & effect of grace. 2. The grace of headſhip was moſt full in Chriſt, as reaching unto all the elect, not onelyonly men, but angels alſo. 3. The grace of union was in him not onelyonly full, but **He meaneth terminatively, as it is terminated unto an infinite perſon: For formally in it felfe, the union is finite.infinite: Becauſe the union was made in the perſon of the word, which was of infinite perfection, and vertue. He nameth alſo another cauſe, for which this grace of union may be ſaid to be moſt full: Becauſe the word hath aſſumed into the unity of it's perſon, not onelyonly the ſoule of man, but alſo his body, and all the parts thereof; All things whatſoever, that appertaine unto either the verity, or integrity, of the humane nature: Neither is this union of them with it, for a certaine determinate time, but for perpetuity; ſo that they never are to be ſeparated therefrom: Thus Pererius.

For the fuller opening of this branch of Chriſts fulneſſe, I ſhall handle theſe two following particulars: Chriſt as man was 1. the object. 2▪ the ſubject of a fulneſſe of grace.

1. He was the object of a fulneſſe of grace, taking grace, for the love, and favour of God. And to ſhew this, Solomon a type of Chriſt, was by the command of the Lord himſelfe, tearmed Jedidiah: Cornell, Alapide▪that is, beloved of the Lord, 2 Sam. 12.24. and Epheſ. 1.6. He is tearmed abſolutely, and foreign, the Beloved: Becauſe he is beloved above all others; and none are beloved, but in, and for him: Becauſe it is he, whom the father loveth, and hath loved from everlaſting, not for any other, but for himſelfe, as being his naturall ſonne, in whom there is a perfect reſemblance of him. Agreeable unto this, is that, which Chriſt under the name of wiſdome, ſpeakes of himſelfe, in Prov. 8.30. Then was I by him, as one brought up with him: and I was dayly his delight &c. Two things are here remarkable unto our preſent purpoſe, 1. in the Hebrew 'tis in the plurall number, **The new Annotations:delights, to ſignify that he was his greateſt delight. And 2. we have the connexion of this delight p. 191of the father in the ſonne, and that on both the fathers, and the ſonnes part. 1. It is connexed on the fathers part, with his creation of all things: Then was I dayly his delight: that is, when he prepared the heavens, when he ſet a compaſſe upon the face of the depth: when be eſtabliſhed the clouds above: when he ſtrengthned the fountaines of the deepe: when he gave to the ſea his decree, that the waters ſhould not paſſe his commandement: When he appointed the foundations of the earth, verſ. 27, 28, 29. And the reaſon of this connexion of the fathers complacency in the ſonne, with his creation of the heavens, the fountaines of the deepe, the ſea, the foundations of the earth, was, to intimate, that the father tooke more pleaſure in his ſonne, then in the view of all his creatures, then in all the glory, and beauty, that was in heaven, and in earth. Next, we have the connexion of it on the ſonnes part, and that 1. naturall, and neceſſary, with his owne delight in the father: Rejoycing alwaies before him, verſ. 30. 2. gratuitous, and voluntary, with his complacency in the ſonnes of men. Rejoycing in the habitable part of his earth, and my delights were with the ſons of men, verſ. 31. The great and wonderfull intereſt he hath in his father's love, is (as ſome conceive) ſet forth by that expreſſion in Joh. 1.18. He is in the boſome of his father: that is, in his bowels, in his deareſt, and tendereſt affections. For… as Pelargus upon the place obſerveth) the boſome is the place of love, and therefore, to be in the boſome of the father, is to be dilectiſſimus, the moſt beloved of the father. Thus in common ſpeech, intimates are tearmed boſome friends, and Joh. 13.23. the diſciple, whom Jeſus loved, leaned on his boſome. For Lazarus to be in the boſome of Abraham, Luk. 15.16. was to have a moſt intimate, loving, and friendly fellowſhip, and communion with him, and all Believers in glory. The intimacy, that ought to be betwixt husband and wife, is expreſſed in Scripture by their being mutually in one another's boſomes: And therefore, the husband is tearmed the husband of the wifes boſome, Deut. 28.56. And the wife, the wife of her husbands boſome, Micah. 7.5. Whereas our Saviour in Joh. 17.11,21,22. affirmeth, that he, and the father are one, that the father is in him: and he in the father, p. 192Cajetan, and others, expound this of that oneneſſe of affection, which is between him, as man, and the Father. Indeed Chriſt as God is one with the father, in regard of the divine eſſence, and will, as he himſelfe affirmeth, John. 10.30. But that he is to be conſidered here, as man, Cajetan proveth by this at leaſt probable argument. Chriſt is to be conſidered here, as praying; Now he prayeth as man, and not as God; And therefore he ſpeaketh of himſelfe, as incarnate. Chriſt man, and the father are one, by the indiſſoluble bond of mutuall love. They dwell in one another, by love; the father is in the ſonne, as a perſon that is loved, is in the partie loving: And The ſonne is in the father, as his beloved; as he, in whom he is well pleaſed. The fulneſſe of Chriſt's grace, or favour, with the father, is in part implied by that metaphoricall expreſſion, of Chriſt's ſitting at the right hand of God. For in wordly courts, this was the higheſt place, next to the King; and therefore a marke of ſpeciall, and extraordinary favour: and hereupon Solomon placed his mother, and hu Queene, at his right hand, 1 King. 2.19. Pſalm. 45.9. In John. 3.35. you may gather the eminency of the fathers love of the ſonne, from the vaſtneſſe of the Authority, that he hath committed unto him. The father loveth the ſonne, and hath given all things into his hand.

Becauſe the father loveth the ſonne, therefore he hath given all things into his hand; therefore he hath ſubmitted the whole univerſe unto his diſpoſall, and government. Indeed, we may beſt take the meaſure of the love of God, towards Chriſt, from the fruits, and effects thereof, that great dignity, and Authority, thoſe great and glorious endowments, with which Chriſts humane nature was enriched. Chriſt may be ſaid ſaith Rhada Sup. lib. 3. Senten: controver: 4, art: 3. pag: 107. To be beloved by, and gratious with God in regard of a threefold gratiouſneſſe. The firſt, is terminated to the perſon of the word, and tis that love wherewith the Father loveth Chriſt as his naturall and onelyonly begotten ſon, and therefore tis as ſubſtantiall, ſo naturall and neceſſary, for tis the ſame love wherewith he loveth himſelfe; and beſides, tis in every regard infinite, for the perſon loving is infinite, and the perſon beloved is Infinite, and ſo infinitely lovely and amiable. The ſecond is terminated to the manhood, and belongs to the grace of union, and this be tearmeth a perſonall gratiouſneſſe, and he deſcribeth it to be the free and ſpontaneous love of God, by which he imparted unto the humanity the perſonall being of the word, and therefore infinitely beloved of God. The third gratiouſneſſe of Chriſt is accidentall, and agreeth unto his manhood by habituall grace, which formally perfected his ſoule, and elevated it to a participation of the divine nature, & thereby rendred it very gratious and acceptable in the eyes of God.Of that I have ſpoken already, and of theſe I ſhall hereafter treat at large.

p. 193The ſcripture acquaints us with two reaſons, that inveſt him into this high favour of God▪ 1. his relation unto him, 2. His ſervice of him.

1. His relation unto him. Becauſe he was his onelyonly begotten ſonne, Math. 3.17. Math. 17.5.2 Pet. 1.17. In which words there be 4. particulars, that ſignify the ſingularity of the fathers love unto Chriſt.

1. The qqNotanda eſt in Graeco inculcatio articuli; foreign; quae emphaſin habet ad ſignificandum filium naturalem, ac propriè ex ipſo genitum: dum dicitur, Ille filius meus, ille dilectus. Eſtius in 2 pet, 1.17. Articulum duplicem expreſſi: cujus videtur hic eſſe emphaſis maxima, non tam ut diſtinguatur à filiis aliis … cùm fit unigenitus) quàm ad dignitatis commendationem. Nos enim non naturâ, ſed adoptione ſumus ſilii: quâ ratione etiam Chriſtus ipſe dicitur primogenitus inter multos fratres, quia licet unicus ſit proprio jure; princeps tamen eſt inter multos, quatenus adoptionis fons eſt ac caput. Beza in Matth. 17.5.Matt 17:5repetition of the demonſtrative Article, foreign: for that hath it's weight; and importeth, that he is beloved of the father by way of excellency: And therefore, ſome expreſſe the force of doubling the Article thus: this is that my ſonne, that my beloved. The doubling of the Article then, doth not ſo much difference him from, as advance him above all other ſonnes, whether Saints, or Angels: For he is a ſonne by nature, they by adoption; in which regard he is called the firſt borne among many brethren: becauſe though he be of right the onelyonly ſonne, yet, he is chiefe among many, in that he is the fountaine, and head of our adoption: and therefore hath the ſupremacy in the affection of the father.

For the father to ſay, that he is his ſonne, is a ſufficient intimation of his affection unto him. But he addeth, 2. that he is his rrAdditur autem dilectus, graecè foreign, non reſtrictionis cauſa, tanquam Deus filium naturalem habeat aliquem non ſibi dilectum, quod in hominibus perſaepe contingit, ſed ut epithetum neceſſarium. Neque enim poteſt filiusey. Deo naturaliter genitus, in quo perfecta eſt ſimilitudo patris, non eſſe ei perfecto ſummoquè amore dilectus Eſtius 2 Pet. 1.17.2 Pet 1:17beloved ſonne. The word (beloved) is added, not for reſtrictions ſake, as if God had any naturall ſonne unbeloved, as it often happens amongſt men, but as a neceſſary epithete. For the ſonne begotten naturally of God, in whom there is the perfect ſimilitude of the father, cannot but be beloved by the father, with a perfect, and the higheſt love.

3. The father doth not content himſelfe to ſay, that he is his beloved ſonne, but affirmeth farther, that he is his beloved p. 194ſonne, in whom he is well pleaſed. Men may have ſonnes, whom they may dearely affect, and yet they may be diſpleaſed with them. But Chriſt is ſuch a ſonne, in whom his father delighteth, and with whom he is fully contented. This is my beloved ſonne, in whom I am well pleaſed. The word, foreign, ſignifies a fulneſſe of approbation, an infiniteneſſe of affection, without any mixture of diſpleaſure, and ſuch an height of delight, complacency, and contentment, as is unexpreſſible. This is my beloved ſonne, in whom I am well-pleaſed: that is, of whom I have an high eſtimate, unto whom I bare ſingular good-will, and affection, and in whom I wonderfully delight, and rejoyce.

The Demonſtrative **Pareus on Math. 17.4,5.Matt 17:4Matt 17:5(foreign, this) eſpecially Math. 17.4,5. diſtinguiſheth him from Moſes, and Elias; and all other ſaints, as the Lord from the ſervants. He is exalted above the prophets, as a ſonne; as a lord, above the ſervants. He is nearer, and dearer unto the father, then they are, or can be.

In Col. 2.13. He is tearmed the ſonne of his love: foreign. Where the Apoſtle uſeth an Hebraiſme, whereby the genitive caſe is put in the roome of an epithete. So that the ſon of his love, is as much as his beloved, or deareſon, his moſt beloved ſonne. Looke as filius perditionis is filius perditiſſmus: that is, moſt worthy to be deſtroyed deſtinated, to deſtruction, deſperately periſhing, or notoriouſly wicked, Joh. 17.12.2 Theſ. 2.3. So Chriſt is tearmed the ſonne of Gods love; becauſe he was tranſcendently beloved by God. As alſo becauſe he was moſt worthy to be beloved: Becauſe he was deſigned unto all the the poſſible expreſſions of love. Beza illuſtrates this Hebraiſme by Pſalm. 15.1. where the mountaine, or hill of Gods holineſſe is as much as his holy hill, or mountaine. And Conelius A lapide paralelleth it with Prov. 5.19. Where the hind of loves is as much as the moſt beloved hind.

A ſecond particular in Chriſt, that deſerveth a fulneſſe of grace, and favour with God, is his ſervice of him, and obedience unto him, both active and paſſive. And hereupon is it, that in Math. 12.18. the Evangeliſt applieth unto Chriſt that of the propher Iſaiah, Chapt. 42.1. Behold my ſervant, whom I p. 195uphold, mine elect, in whom my ſoule delighteth, God had choſen him to be his ſervant, a mediatour betwixt himſelfe and man; and becauſe he hath diſcharged this his office, therefore he is his beloved, in whom his ſoule is well-pleaſed. Therefore doth my father love me (ſaith Chriſt himſelfe) John. 10.17. Becauſe I laid downe my life, &c. Suitable unto this is that analyſis, which ſſSicut priore clogio perſonam fili… unigenici aſſeruit pater: ita hoc altero commendat ejus officium, docens hunc unum eſſe nobis datum mediatorem, & ſervatorem, in quo velit nobis eſſe propitius, & in quo nos ſalutem quaerere oporteat: ſicut teſtantur Apoſtoli: non eſt in alio ſalus, nec eſt datum aliud nomen, in quo poſſimus ſervari, &c.Pareus makes of theſe words, this is my beloved ſonne, in whom I am well pleaſed. The former part of of the words, This is my beloved ſonne, concerneth his perſon: The latter, in whom I am well pleaſed, regardeth (thinks he) his office, as he is mediatour, our Saviour, and ſurety, in, and for whom, God is propitious to us, and reconciled with us. Becauſe he was his only begotten ſonne; therefore he was beloved by him: becauſe he would faithfully diſcharge his office, therefore he was well-pleaſed with him. And hereupon it was, that his voyce was heard from heaven, as at his Baptiſme, which was a publick inauguration of him, for the publicke performance of all his offices, ſo alſo in his transfiguration, which was a private preparation of him, for the finall diſcharge of ſo much of his office, as was to be performed here upon earth.

But this is not the fulneſſe meant here in the text. Col. 1.19. For Gods love of, and favour towards Chriſt, reſpected Chriſt onelyonly objectively, and extrinſecally, as his adjunctum occupatum, terminated unto him. Whereas the fulneſſe in the text regarded him ſubjectively, and intrinſecally, as adjunctum receptum, dwelling, and inhering in him. This fulneſſe therefore of Gods grace, and favour towards Chriſt, I ſhall paſſe over as ſoone as I have made ſome briefe uſe, and application thereof.

The firſt uſe is of information. The fulneſſe of Chriſts grace and favour with God, compared with the fulneſſe of his afflictions, that he ſuffered by the decree of God, do clearely evince, that an height of love, and favour, is conſiſtent with a depth of affliction, Chriſt was an object of a fulneſſe of grace, and yet the ſubject of a fulneſſe of ſufferings. It pleaſed the Lord to bruiſe his naturall ſonne, Iſai. 53.10. Therefore it is no marvell that he ſcourgeth every adopted ſon, whom hep. 196receiveth, Heb. 12.6. If the darling of the father, the firſt borne among many brethren, our elder brother, were all his life long a man of ſorrows, and acquainted with griefe, Iſai. 53.3. oppreſſed and afflicted, ver. 7. If he ſuffer'd before he enter'd into his glory, Luk 24.26. The reſt of the brethren then muſt not thinke it ſtrange, if their way lieth through much tribulation unto the Kingdome of God, Act. 14.22. Chriſt was the beloved ſon of God; even when he hung upon the croſſe, even then was the Father well pleaſed with him. And therefore, to ro… in a priſon, to expire in an ignominious way, at a ſtake, or upon a ſcaffold, or under a gallows, is not in it ſelfe a marke of Gods diſpleaſure unto his children. The Sonne of Gods love cryed out, that he was ſorſaken of God, Mat. 27.46. that is, deprived of the ſenſe of all conſolation: and therefore, ſpirituall deſertions are not alwayes an argument of disfavour. Gods deareſt children may for a long time walke in darkneſſe, and ſee no light, Iſai. 50.10.

A ſecond uſe is of conſolation. For this fulneſſe of grace unto Chriſt reflecteth, in ſome meaſure, upon his members. It is impoſſible, that God ſhould hate or abhorre thoſe that are ſo neerly related unto the Son of his love. If he delight in him, he cannot be averſe from them. If the name of Chriſt be Jedidiah, beloved of the Lord: His ſpouſe's name is Hephzibah, becauſe the Lord delighteth in her, Iſai. 62.4. The God of heaven cannot looke upon the members as enemies, as long as the head is his favourite. If he be gracious, they cannot be diſgracious. Becauſe he is in the boſome of the Father, therefore they are not ſtrangers unto the father, but he will carry them in his boſome too, as a nurſing father beareth the ſucking child, Numb. 11.12. If the firſt borne be beloved, by way of eminency, the reſt of the brethren are beloved too, in a way of ſubordination. If he be the primary object of Gods love, They are the Secondary. If he be God's elect ſervant, in whom his ſoule delighteth, Iſai 42.1. then he hath choſen us in him, that we ſhould be holy, and without blame, before him in love, Eph. 1.4. Aquinas part. tert. quaeſt. 24. art. 4. determineth, that the predeſtination of Chriſt is the cauſe of our predeſtination, non ſecundùm actum praedeſtinantis, not in regard p. 197of the act predeſtinating. For God, with one and the ſame act, hath predeſtinated us and Chriſt; And nothing can be the cauſe of it ſelfe. But ſecundùm terminum praedeſtinationis, in regard of the terme, or effect of predeſtination. Becauſe the grace, unto which Chriſt was predeſtinated, is the cauſe of that grace, unto which we are predeſtinated, and that both meritorious, and exemplary; whom he did foreknow, he did alſo predeſtinate to be conformed unto the image of his Son, that he might be the firſt borne among many brethren, Rom. 8.29. our Saviour in that ſolemne prayer of his, Joh. 17. hath ver. 22. this paſſage, The glory which thou gaveſt me, I have given them. Where Maldonate, by the glory which the Father gave him, underſtands his love of him. For was it not an unſpeakable glory unto his manhood, to be ſo ſuperlatively beloved by God? And was not the publication hereof, at his Baptiſme, a publicke glorifying of him? Well, this affection of his Father he deriveth unto all believers: for 'tis for his ſake that his Father ſetteth his heart upon them. The glory which thou haſt given me, I have given them: that is, ſaith Maldonate, as thou haſt loved mee, ſo have I loved them. If God accept of him, he will not refuſe any that belong unto him. It is noted by ſome concerning Math. 3.17. that the prepoſition, in, foreign, is more comprehenſive, then with, or by, or through whom; for it ſignifies, not onelyonly that God is well-pleaſed with Chriſt, but alſo that he is well-pleaſed with others for his ſake: And who ſhould thoſe others be, but ſuch, in whoſe hearts he dwelleth by faith; for they are, as it were, parts of his fulneſſe, Epheſ. 1.23. God's complacencie in his Sonne exempts them alone, of all the ſonnes of men, from his diſpleaſure: and if God be well pleaſed with them, it matters not who is diſpleaſed. If they have his favour; they need not feare any mans frowne. His grace and love is an impregnable bulwarke againſt the hatred of all the world.

But to breake the conſolation that this point affords unto the members of Chriſt into ſome particulars, They may hence inferre, that here in this life they ſhall enjoy a full remiſſion of their ſins, a gracious acceptation of their perſons, a plentifull proviſion for their wants, an aſſured and continuall confirmationp. 198of their graces; and then (for the life to come) they may hence undoubtedly expect the full, and perfect glorification of their ſoules and bodies.

1. They may conclude the full remiſſion of their ſins from the fulneſſe of Chriſts grace, and favour with God. If any man ſinne we have an advocate with the father, 1 Joh. 2.1. an advocate, that is in the boſome of the father, Joh. 1.18. that hath his eare, and heart. And ſuch an advocate muſt needes prevaile. Ahaſuerus, a barbarous King, could not withſtand the petition of his Queene, for the life of her people, Eſth. 8. And can God (thinke you) deny the interceſſion of his beloved ſonne, for the life, and pardon of his Queene, his Church, and people. We have an advocate with the father. The judge, whoſe favour and mercy in our behalfe he, as man, imploreth, is his father, and our father in him: And a father cannot be inexorable unto a ſonne, pleading for his brethren. We indeed are guilty, but he is innocent. We have an advocate with the father Jeſus Chriſt the righteous. He is righteous, and therefore needs no remiſſion for himſelfe; And ſo might the better, and more boldly, ſpeake for us, if his interceſſion were onelyonly out of Charity. But his interceſſion is out of juſtice, and in a way of authority, for what he hath merited; and therefore cannot have a repulſe. He is ſuch an advocate, as is alſo a propitiation, verſ. 2. that is, a propitiatory ſacrifice for our ſinnes. He hath fully ſatisfied Gods juſtice for all the ſinnes of all his people; And therefore, he may juſtly challenge the forgiveneſſe of them. Beza and Maldonate thinke, that in thoſe words, Math. 3.17. and 17.5. In whom I am well-pleaſed, the father ſignifieth, that Chriſt alone is the mediatour, and peacemaker, between God and man. When he looketh upon him, he layeth aſide all indignation, and is fully appeaſed, and reconciled. This may comfort againſt the inceſſant accuſations of Satan: He accuſeth the brethren before our God, day and night, for their ſins, Revel. 12.10. But the interceſſion of the beloved will ſilence all his accuſations. When Alexander the great had read over a long letter, which Antipater had written unto him, againſt his mother Olympias: Loe (ſaith he) p. 199Antipater knoweth not, that one teare of a mothers eye will wipe out ten-thouſand ſuch letters. Chriſt's interceſſion now in heaven is not, as it was in the dayes of his fleſh, with cryes, and teares, Heb. 5.7. but in an authoritative way, in the right, and vertue of his ſacrifice, his death, the bloud of ſprinkling, which ſpeaketh better things, then the bloud of Abel, Heb. 12.24. And the ſacrifice, the bloud, the death of the ſonne of Gods love, is ſufficient to blot out all the criminations, that the accuſer of the Brethren puts up againſt them.

2. They may hence inferre the gracious acceptation of their perſons with God. Of his fulneſſe have all we received, and that grace for grace, Joh. 1.16. that is, (as Pelargus out of Chemnitius expounds that clauſe) we are gracious, and accepted with the Father, for that grace, wherewith he loveth, and accepteth the Son, made under the Law for us. Hereupon is it alſo, that Pareus ſuppoſeth, that thoſe words of the Apoſtle, Epheſ. 1.6. in his grace he hath made us accepted in the beloved, are a commentary of this part of the Fathers voyce from heaven, In whom I am well-pleaſed. And hence alſo Beza compareth thoſe words of the father with Exod. 28. ver. 36, 38. where the high Prieſt is commanded to appeare before the Lord, with a plate of pure gold upon his forehead, upon which was to be engraven, Holineſſe unto the Lord, that the people of Iſrael might be accepted before the Lord. For herein the high prieſt was a type of our great high Prieſt, Chriſt Jeſus, in whoſe face, and for whoſe ſufferings and mediation, God accepted the perſon, and ſervices of his people: And this acceptation of them by God ſhould worke their hearts unto an holy and humble diſdaine of all the ſcorne and contempt of the world. If God accept, and embrace them, for the ſake of his beloved, what need they care, though all the enemies of him, and his beloved, deſpiſe them, and ſhunne all converſation with them.

3. From the dearneſſe of Chriſt unto God, compared with Gods expoſall of him unto death for his members, they may conclude, that God will make plentifull proviſion for all their wants. It is the inference of the Apoſtle himſelfe Rom. 8.32. He that ſpared not his owne ſonne, but delivered him p. 200up for us all: how ſhall he not with him alſo freely give us all things. He that ſoared not his owne ſonne, his deare ſon, his moſt tenderly beloved ſonne; but delivered him up for us all unto the ſlaughter, how ſhall he not with him freely give us all things: that is, all things needfull for our eternall happineſſe, and ſalvation: all things, that pertaine to life and godlineſſe, 2 Pet. 1.13. The promiſes of the life that now is, and of that which is to come, 1 Timoth. 4.8.

4. They may hence be certaine of a continuall confirmation of their graces, and preſervation from Apoſtacy. Gods ttIf Kings bear goodwill to ſome family, if his love begin in ſome chief one, who is with him at court, as his ſpeciall favourite, it is ſo much the firmer to all the reſt of them. Thus here, how firme and ſure is his love to us, who…n he hath loved unto life in Chriſt our head and eldeſt brother, who is his naturall ſonne, from whom it is impoſſible that his love ſhould ever ſtart? and when it is ſure to the head, can the body be forſaken? Mr Bayne on Eph. …. ver. 4. pa. 39.love of them is, like his love of him, immutable. Thou haſt loved them, as thou haſt loved me, (ſaith Chriſt) Joh. 17.23. If the head be alwaies the beloved, the members can never be hated. The fruits therefore of this love, the gifts and callings of God are without repentance, Rom. 11.29. If the naturall ſonne of God be daily his delight, and that as well unto, as from eternity: Therefore with everlaſting kindneſſe he will have mercy on his adoptive ſonnes. The mountaines ſhall depart, and the hils be removed; But my kindneſſe ſhall not depart from them, neither ſhall the covenant of my peace be removed, ſaith the Lord, that hath mercy on them, Iſai. 54.8,10.

But now if he ſhould not uphold, and eſtabliſh them by his ſpirit, Pſalm. 51.12. if he ſhould not continually ſupport, and underprop their graces, but ſuffer them totally, and finally to decay and wither, this would be a palpable withdrawing of his loving kindneſſe, and a ſhutting up his tender mercies in anger. Beſides, the ſonnes love of them reſembleth the fathers love of him, Joh. 15.9. As the father hath loved me, ſo have have I loved you. Now there is no change in the fathers love of him, therefore neither in his love of them: And therefore we may conclude, that as it is their duty, ſo it ſhall be their priviledge, and happineſſe, to continue in his love. The Apoſtle Paul profeſſeth, in the behalfe of all believers, that nothing can divorce them from the love of God, in Chriſt, that is, for Chriſt. I am perſwaded (ſaith he) that neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, ſhall be able to ſeparate us fromp. 201the love of God, which is in Chriſt Jeſus our Lord, Rom. 8.38,39. In thoſe laſt words, which is in Chriſt Jeſus our Lord, The Apoſtle layeth downe the ground of the perpetuity of God's love of his children. 'Tis not in themſelves, but in Chriſt Jeſus: that is, it is for his ſake, for that unalterable affection, which he beareth unto him.

Laſtly, from the eminency of God's favour unto Chriſt, his members may with confidence expect the perfect, and full glorification of their ſoules and bodies hereafter in heaven. For our Saviour himſelfe, in that prayer of his Joh. 17. having petitioned for the glory of all that were to believe on him, he inforceth this his petition, by repreſenting unto the Father the love, that he hath borne unto him as man from all eternity. Father, I will that they alſo, whom thou haſt given me, be with mee where I am, that they may behold my glory, which thou haſt given mee: for thou lovedſt me before the foundation of the world, ver. 24. Is is as if he had ſaid: That love which thou beareſt unto me, expreſſe unto thoſe that are mine. As thou loved'ſt mee, inveſt them with that glory, which thou haſt decreed unto my humanity. Believers then may as confidently expect their owne glory, as they are aſſured of the Fathers affection unto Chriſt: and this aſſurance ſhould digeſt all their ſorrowes, and miſeries, here in this life.

From Conſolations I proceed unto Exhortations, and they ſhall be directed, either unto the enemies, or members of Chriſt.

1. Then for enemies, and aliens; they may hence be exhorted 1. Unto humiliation for their paſt enmity againſt Chriſt. 2. Unto a ſerious and earneſt endeavour after reconciliation, and union with him.

1. Unto humiliation for their paſt enmity againſt him, and his, his members, miniſters, and other ordinances. Who dare almoſt oppoſe the Minions of earthly Princes: for Hiſtory preſents us with plentifull inſtances of ſuch, whom their very frownes have ruined. O then the hatred of heavens favourite muſt needs be infinitely more fatall, and unfortunate, Becauſe he is able to cruſh his moſt potent adverſaries.p. 202tremble then to conſider, that all thy life long thou haſt hated the beloved, loathed and abhorred God's darling, been averſe from the Son of his love: rejected his elect ſervant, in whom his ſoule delighteth, been a moſt diſaffected, and malignant Antagoniſt unto him, in whom the Father is wellpleaſed.

2. Becauſe Chriſt is ſo highly graced with God, all his enemies may be exhorted to doe, what lieth in them, for the future, for reconciliation and union with him, by application of themſelves unto the diligent uſe of ſuch meanes and ordinances, as God hath ſanctified, and ſet apart for that purpoſe. For thoſe that are not united with him cannot expect ſo much as a good look from God, becauſe God is reconciled onelyonly in him, 2 Cor. 5.19. he accepts none but in the beloved, Epheſ. 1.6. He is well pleaſed with none, but ſuch as are in him. Thoſe that are out of him lye under the diſpleaſure and wrath of God, which is a conſuming fire. In terrene courts, how ambitious are men to be related unto the grand favourite, as knowing, that he is the channell of all conſiderable preferments. Should it not then be the utmoſt ambition of men, to have relation unto Chriſt: for through him onelyonly God diſpenſeth all ſaving favours unto the ſonnes of men. We may ſay of him, in reference unto God, as Tacitus did of Sejanus, the powerfull favourite of Tiberius: ut quiſ que Sejano intimus, ita ad Caeſaris amicitiam validus. Contrà, quibus infenſus eſſet, metu ac ſordibus conflictebantur. He that was an intimate of Sejanus, needed not with any great labour ſearch for honours: He that had him his enemy, languiſhed under diſpraiſe and miſery. None had any honour without his favour: Neither without him could any keep any place of either profit or credit, with ſecurity. Beſides, I ſhall yet farther propound, by way of motive, to ſtirre up unto this union, this following difference, betwixt the Court of Heaven, and thoſe of earth. Though men do not ſhine, and glitter in earthly Courts, they may be ſafe in a retired privacy. But now in the Court of Heaven there is no middle betwixt the two extreams of intimacy and hatred. They are all either enemies, or intimates. Thoſe are under a cloud, that are not inp. 203grace and favour. All they are rejected, that are not accepted in the beloved: And therefore in diſunion from Chriſt there is nothing to be expected but rejection, diſgrace, ſhame, everlaſting contempt, and confuſion.

I paſſe on unto thoſe exhortations, that concerne the members of Chriſt, and they are ſeven.

1. If we compare the tranſcendency of Gods love of Chriſt, with the greatneſſe of his ſufferings for their ſins, this will afford a ſtrong argument unto an hatred of, and ſorrow or humiliation for ſinne: For nothing can more lively diſcover the hainouſneſſe of ſin, and the terrour of Gods wrath againſt it. Chriſt was an object of a fulneſſe of grace and favour, and withall he was the object of a fulneſſe of wrath, as our ſins were charged upon him, as our ſurety: He was wounded for our tranſgreſſions, & bruiſed for our iniquities, Iſai 53.5. For the tranſgreſſions of my people was he ſtricken, ver. 8. He made his ſoule an offering for ſinne, ver. 10. God would never have uſed ſuch a rigour and extremity of ſeverity towards his deare Sonne, for ſinne imputed to him, if ſinne had not beene a thing, which he infinitely abhorred. O what horrour is there in that, for which God was uuIrae autem hujus objectum fuit Chriſtus, non abſolute, ſed tantummodo quoad paenam, quae per iram infertur, quam ille tanquam ſponſor noſter ſubivit. Ames med. Theol. lib. 1. c. 22. ſect. 9.angry with the ſon of his love, for which (for a while) he deſerted him, in whom he was well pleaſed, which turned the favourable countenance of a loving father, into frownes againſt a beloved ſonne.

2. They may hence be exhorted unto a fulneſſe in their love of Chriſt. If he be the beloved of God, it is fit that he ſhould be their beloved too, that they may ſay unto him, as the Church, Cant. 1.7. O thou whom our ſoule loveth. He is in the boſome of the Father; & therefore he ſhould be no ſtranger unto our boſomes. We ſhould alwaies lodge him in our hearts, thoughts, and affections. We ſhould not be cold and remiſſe in our love of the Sonne of Gods love. He ever was, is, and will be the delight of God, and therefore our complacency ſhould be in him, above all the creatures. God hath ſet his whole love upon him, and therefore we ſemblably ſhould ſet our whole hearts upon him alſo, and not divide them betwixt him and the creature, betwixt him and our corruptions.

p. 2043. The members of Chriſt may hence be provoked unto thank-fulneſſe, and that both unto the father, and unto Chriſt himſelfe.

1. Unto the father, and that in regard of two conſiderations.

1. Becauſe his love of him is the Originall of his love of us. 2. The giving of a perſon, ſo highly beloved, unto the death for us, is a moſt evident demonſtration of the unmeaſurableneſſe of his affection unto us.

1. Then let us glorify him for the fulneſſe of his love unto Chriſt, as man, and mediatour, becauſe it is the Originall of all the love, that he bareth unto his Children, if we ſpeake of Gods love quoad effectum: that is, it is the fountaine of all the good decreed unto them. Chriſt's election is the cauſe of our election, non quoad actum eligentis, not of the act of election: for that being in God, is the ſame with God himſelfe, and therefore independant, and without a cauſe; but quoad res electione praeparatas, as touching the grace and glory, unto which we are by election deſigned. All the fruits, and effects of our election, are derived unto us from Chriſt's election. And if Chriſt, as man, had not been elected unto the grace of perſonall union, a fulneſſe of habituall grace, and perfection of glory, we had been for ever rejected from the preſence, and favour of God. If he had not beene the ſonne of Gods love, we had all of us been for ever Children of wrath, and ſonnes of perdition; and therefore is it, that John the Baptiſt, in his teſtimony of Chriſt, aſcribes unto him the comming of grace or favour unto men. The law was given by Moſes, but grace, &c. came by Jeſus Chriſt, Joh. 1.17. If Jeſus Chriſt had not come in the fleſh, the grace of God, that bringeth ſalvation, had never appeared unto the ſonnes of men, Tit. 2.11. but they had all of them for ever layne under the curſe, and condemnation of the Law. In that benediction of the Apoſtle, 2 Cor. 13.14. grace is appropriated unto Chriſt, and that not onelyonly as God, but alſo as man, The grace of the Lord Jeſus Chriſt. He was in himſelfe the principall object of Gods grace and favour: & he was the meritorious cauſe of it's derivation unto us: He purchaſed, and procuredp. 205all the grace and favour we enjoy with God. Hence alſo is it, that the Angels in their doxologie averre, that the good will of God accrewed unto men by Chriſt incarnate, Luk. 2.14. After the fall, all the expreſſions of Gods good will unto mankind were for the merits of his beloved: In him alone he was well pleaſed. Our Saviour himſelfe, Joh. 17.24. prayeth for the glorification of believers, upon the account of his Fathers love of him. Father, I will that they alſo, whom thou haſt given mee, be with mee where I am, that they may behold my glory, which thou haſt given mee: for thou lovedſt me before the foundation of the world. This ſufficiently intimates, that they owe all their glory unto Gods love of Chriſt, as man, and mediatour: for otherwiſe there were little congruence in bringing this, as an argument to back his prayer for that. If God then had not loved Chriſt before the foundation of the world, lapſed man could never have been glorified, never have ſeen the face of God in heaven. God hath bleſſed us (ſaith the Apoſtle) with all ſpirituall bleſſings in Chriſt, Eph. 1.3. that is, for Chriſt's ſake. All the ſweet and precious promiſes of the Goſpell are as ſo many beames of Gods love; and that they ſhine upon us, it is onelyonly by reflection from this Sun of righteouſneſſe. If the light of Gods countenance had not ſhined upon him, we had ſtill ſate in darkneſſe, and in the ſhadow of death. Not ſo much as one promiſe of the Goſpell had ever ſhone upon our poore ſoules: for all the promiſes of God in him are yea, and in him Amen: that is, they are all made, and performed for him, 2 Cor. 1.20.

2. The dearneſſe of Chriſt unto the Father, compared with the Fathers expoſall of him unto death for us, clearly demonſtrates the matchleſſe eminency of the Fathers love unto us, and ſo is a very preſſing argument for our thankſgiving: See what our Saviour himſelfe ſpeakes in exaltation, and as it were admiration of this love, Joh. 3.16. God ſo loved the world, that he gave his onelyonly begotten ſonne, &c. The particle (ſo) points out ſuch an height of love, as is unexpreſſible: Ranſacke all the Poëts, and in all their fictions you can find no paralell unto this love: That he ſhould ſeeme for ap. 206time, to ſuſpend his love unto his beloved, that he might extend his love unto enemies, unto traytors, and rebels; that he ſhould deliver up the ſonne of his love unto the utmoſt ſeverity, and rigour of the law, for the ranſome of Children of wrath; that he ſhould not ſpare him, for this intent, that he might ſpare them: that hee ſhould make him a curſe, to redeeme them from the curſe of the law, Galat. 3.13. that hee ſhould ſcourge him, to heale them, Iſai. 53.5. puniſh him, to ſave them: give him up unto death, that they might enjoy eternall life: that he ſhould deſert him, in point of conſolation, that they might not be eternally loſt, but embraced in the armes of his love for ever. O this ſpeaketh the moſt tranſcendent love, that ever God ſhewed towards any miſerable creature. And therefore the moſt enlarged thankes, and praiſes, will fall infinitely ſhort of it.

In the next place, if we conſider the connexion of this fulneſſe of Gods love unto Chriſt, with Chriſt's fulneſſe of love unto us, we ſhall find very great reaſon for the direction of our thankes, and praiſes unto Chriſt himſelfe, as well as unto the Father. We have theſe two fulneſſes of love connexed by Chriſt, under the name of wiſdome, Prov. 8.30,31. Though he was by God, as one brought up with him: and was daily his delight, rejoycing in the habitable part of his earth: and his delights were with the ſons of men. Which paſſage we may expound by thoſe words of our Saviour, Joh. 15.3. As the Father hath loved me, ſo have I loved you. O what an aſtoniſhable condeſcention is there in this love of our Saviour, that the darling, and onelyonly beloved of the great God of glorious heaven, ſhould fetch a ſpouſe from this miſerable earth, ſhould caſt his eye, and ſet his heart upon ſuch forlorne creatures, and depraved ſinners, as we are; that he, which is in the boſome of the Father, ſhould take ſuch deſpicable wretches, as we are, into his owne boſome, marry us unto himſelfe, and rejoyce over us, as a Bridegroome rejoyceth over his bride, Iſai. 62.5. Such was the happineſſe of Chriſt, in the fruition of his Fathers eternall love, as that it was uncapable of any further improvement. But yet notwithſtanding this his happy ſtate and condition, he ſtooped ſo low as to make his rebellious ſervants the objects ofp. 207a boundleſſe affection. Was not this, as it were, a debaſing of himſelfe; and ſuch a mercy unto us, as is above recompence? All that we can do, is humbly and thankfully to acknowledge, admire, and adore it; to reſigne up our ſelves unto the ſervice of him, and unto ſuffering for him (if he honour us with a call thereunto,) and to make it the chiefeſt matter of our care, to decline whatſoever is unſuitable unto this high place of grace and favour with him, and will reflect any diſhonour, or reproach thereon.

4. The height of Chriſts grace and favour with God ſhould prevaile with us for obedience unto his doctrine, and ſubmiſſion unto his directions. This uſe was made of it by Chriſt himſelfe, Prov. 8.30,32, &c. I was dayly his delight. Now therefore hearken unto me, O ye Children: for bleſſed are they that keepe my wayes, verſ. 33. Heare inſtruction, and be wiſe, and refuſe it not. It is alſo preſſed by his father, in his transfiguration, Math. 17.5. This is my beloved ſon, in whom I am well-pleaſed: Heare ye him: that is, in the language of ſcripture, obey him, accept him, not onelyonly as a prieſt, to ſatisfy for you; as a redeemer, to ſave you; but alſo as a prophet, to inſtruct you; as a King, and ſoveraigne Lord, to governe, and guide you. The onelyonly begotten ſonne is alone in the boſome of the father, and therefore beſt acquainted with his mind and will, and conſequently beſt qualified, and enabled for the revelation thereof. He onelyonly can declare him: for no man beſides him hath ſeen God at any time, Joh. 1.18. Unto him therefore in his word let us onelyonly have recourſe, for inſtruction in things towards God: And unto ſuch inſtructions let us lend an open eare, and heart, let us yield a ready and full conformity, without farther conſulting with fleſh and bloud.

5. Becauſe Chriſt is in ſuch great grace and favour with God, it will be diſcretion to have all our addreſſes unto, and worſhip of God in his name, through his mediation. He is the powerfull favourite of heaven, and therefore all acceſſes unto the God of Heaven are by him, all diſpatches from heaven unto earth paſſe through him, not a promiſe, not a ſaving mercy, not a word of peace and comfort is p. 208conveyed unto a believing ſoule but through his mediatorſhip. The greateſt part of publicke ceremoniall worſhip under the law was lawfull, and acceptable unto God, onelyonly at the Temple in Jeruſalem. Sacrifices were to be offered onelyonly upon the Altar there, Iſai. 20.4. and 56.7. The Temple and Altar were herein types of Chriſt, in whom alone the whole morall worſhip and ſervice of God is acceptable, out of him God rejecteth, and looketh upon the moſt glorious performances, as heatheniſh abominations, as the butchery of a man, the cutting off a dogs neck, the offering ſwines bloud, the bleſſing of an Idol, Iſay. 66.3. It is in the beloved alone, that God accepteth of, and is well pleaſed with, as our perſons ſo our ſervices; all prayers preferred, all duties performed in his name will ſpeed well, and find a gracious, and favourable reception. It is related in Plutarch of Themiſtocles, that when he fled from the fury of his Citizens, unto Admetus, King of the Moloſſians, whom yet he had formerly provoked, he tooke the Kings little young ſonne in his armes, and went and kneeled downe before the Altar in his chappel, which humble manner of ſueing the Moloſſians tooke to be moſt effectuall, and ſuch as was not to be refuſed. When being purſued by the guilt and cry of our ſinnes, the rigorous ſentence of the law, the accuſations of Sathan, and the terrours of our owne conſcience for them, we runne unto an incenſed God for mercy, there is no way to appeaſe him, but to take his deare ſonne in the armes of our faith, and to lodge, or offer him, as it were, upon the Altar of his boſome. This is ſuch an enforcing manner of ſupplication, as that God in his new covenant of grace hath engaged himſelfe unto a complyance with it.

6. Becauſe Chriſt is ſo eminently gracious with God the father, we ſhould be ſtirred up unto a correſpondency with him in his affections, to love thoſe perſons and things, which he loveth, and to deteſt whatſoever he hateth. Courtiers uſually ſeeme at leaſt to proportion all their paſſions unto thoſe of the Princes minion. They admire whatſoever he liketh; they adore whomſoever he affecteth; and profeſſe a deepe diſlike of all that he diſaffecteth. They p. 209affront and quarrell all upon whom he frowneth. Well then, may not we be aſhamed, that there is not the like compliance in us with Gods favourite. We dote upon ſin, which his ſoule abhorreth. We delight in that company, and thoſe places, unto which he is a ſtranger. We loath thoſe ordinances, which have his moſt evident approbation, and inſtitution. Thoſe unſavoury and prophane jeſts, rotten communication, that are an abomination unto him, and ſtinke before him, are the matter of our greateſt merriment. We diſtaſt moſt the converſation of thoſe, that have moſt intimate communion with him. Thoſe are an eye-ſore unto us, who are as tender unto him, as the Apple of his eye. His jewels, Mal. 3.17. his crowne jewels, his crowne of glory, and royall diademe, Iſay. 62. ver. 3. are accounted by us as the filth of the world, and offſcouring of all things, 1 Cor. 4.13. There is nothing, that he eſteemeth more amiable in men, then the beauty of holineſſe, the Image of God. This is the chaine upon the neck of his ſpouſe, Cant. 4.9. that raviſheth his heart; And there is nothing more, that our hearts riſe againſt. O, what a dangerous thing is this antipathy unto him, that is in the boſome of the father, & at his right hand. How unſafe is it to be thus oppoſite unto his affections; Hereby we muſt needs incurre the diſpleaſure both of him & his father, and that is the undoubted path unto everlaſting ruine, and deſtruction; for in their favour is liſe, Pſalm. 30.5.

7. And laſtly, If Chriſt be ſo great and gracious with God, It then very much concerneth us to labour for aſſurance of his love, and favour. For we muſt needs be liable unto perpetuall torment and terrour of mind, as long as we are in ſuſpenſe of our eternall condition; As long as we are doubtfull, whether we ſhall be for ever miſerable or happy. And the wrath of Chriſt, who is chiefe in the affection of the father, is (as Solomon ſpeakes of the wrath of a King) as the meſſengers of death, and roaring of a lyon. Whereas on the other ſide, in the light of his countenance is life, and his favour is as a cloud of the latter raine, Prov. 16.14,15. and 19.12. and 20.2. If he ſmile upon a ſoule nothing can make it miſerable, and if he frowne upon it, nothing can make it happy.

p. 210For God is reconciled to none, but in and through him. He makes none bleſſed but for his ſake. Well then, we can expect no tranquility of ſpirit, no ſolid comfort, no ſound peace of conſcience, no joy unſpeakable, and full of glory, untill we have attained a certaine and well bottomed perſwaſion, that the ſonne of Gods love, in whom alone he is well pleaſed, hath lifted up the light of his countenance upon us.

What I have ſaid touching our aſſurance of Chriſts love, may be applied unto our aſſurance of Gods love of us in and for Chriſt. For it is of no leſſe importance, as being inſeparably connexed therewith, and the ground and cauſe thereof; and therefore, without Gods love of us for Chriſt his ſake, we can never be happy, and without aſſurance of it, we can never be comfortable. Hereupon is it, that in the ſalutations prefixed unto moſt of Paul's epiſtles, peace is made a ſequele of grace from God our father, and the Lord Jeſus Chriſt. Without the grace of acceptation with the father, and the Lord Jeſus Chriſt, and alſo ſenſe and apprehenſion thereof, no peace of conſcience, no ſerenity of ſpirit is to be expected. That man, that is doubtfull of Gods love in and for Chriſt, if his conſcience be awak'ned, cannot but have a perpetuall tempeſt in his boſome: For he can apprehend God …o otherwiſe then a conſuming fire; And ſuch a conſideration muſt needs beget unutterable horrour. Our Saviour himſelfe makes this aſſurance the ſcope of the revelation of Gods goodneſſe, and mercy, in the goſpell, John. 17.26. And I have declared unto them thy name, and will declare it: that the love wherewith thou haſt loved me may be in them, and I in them. There be ſome that underſtand that clauſe, that the love, wherewith thou haſt loved me, may be in them, concerning the extenſion, or termination of Gods love of Chriſt unto Believers, as a ſecondary object; and they thus gloſſe the words: That thou may'ſt love them for my ſake; that thou may'ſt love them with that love, wherewith thou haſt loved me. Believers are made by faith one body with Chriſt, and therefore cannot but ſhare in Gods love of Chriſt. If God love him, They cannot but bep. 211beloved in, and for him; and therefore our Saviour addes; and I in them: which is (ſaith Maldonate) becauſe I am in them; to wit, as the head in the members. As if he ſhould have ſaid: ſeeing I am in them, ſeeing I dwell in their hearts by faith, ſo that I and they make but one body myſticall, therefore thy love of me cannot but be derived unto them. If thou loveſt me, it is impoſſible thou ſhould'ſt hate them. This termination of Gods love of Chriſt unto Believers is in regard of the fruites and effects of it, & ſo it is the ſame with it's preſence of influence on them. The body of the Sun is in the heavens, but the efficacy of it reacheth unto the loweſt of the elements, the earth, cauſing on its ſurface light, and warmth, and producing in the very bowels of it many rich metalls, and minerals. Thus the love, wherewith God loveth Chriſt, is in God himſelfe, if we ſpeake of a preſence of inherence, (taking the word largly, as it is applicable unto any adjuncts, even ſuch as the attributes of God are;) But it is in all them that believe in regard of a preſence of influence, and effective preſence: for it enlightneth, and comforteth them, and produceth in their boſomes the precious gifts, and graces of the ſpirit. But now the love, wherewith God loveth Chriſt, is ſaid to be in believers, not onelyonly in regard of their participation, but alſo perception of it, not onelyonly effectively, in regard of its effects, grace, and glory; but alſo objectively, in regard of an objective, or intentionall preſence, as it is the object of their knowledge, apprehenſion, and aſſurance. And they never fully and truly know and apprehend it, as they ought, but in the rebound, and by way of reflection, untill they be aſſured of it's being terminated unto, and reflected upon them; untill as it is Rom. 5.5. the love of God be ſhed abroad in their hearts: untill they have a full ſence and feeling of that love, wherewith God loveth them in Chriſt: untill they have taſted that the Lord is good, and gracious unto them for Chriſt, Pſalm. 34.8. 1 Pet. 2.3. A practicall, and experimentall, full knowledge then, and aſſurance of Gods love of Chriſt, implieth in the reſult, knowledge, and aſſurance of Gods love of us; ſo that they, who are doubtfull, and diſtruſtfull of Gods love of themſelves, fall ſhort in a due apprehenſion of Gods love p. 212of Chriſt. The reaſon for this coherence of theſe two aſſurances is the connexion betwixt their objects, Gods love of Chriſt, and Gods love of us. For 1. If wee looke upon the act of each, as conſidered in God, ſo they are one and the ſame decree of election. Gods election of Chriſt, and his members, are not different acts, à parte rei; & à parte rationis, in our manner or way of conceiving, they are (as Dr Twiſſe often ſheweth) coordinate and ſimultaneous, as being parts of one formall compleat decree de mediis. 2. If we compare the fruites of each love, ſo the fruits or effects of God's love of us, all the good we enjoy for the preſent, or expect for the future, depend upon the effects of Gods love of Chriſt, the habituall grace of his humane nature, the ſatisfaction and merit of his obedience, &c.

This aſſurance and feeling, that believers have of Gods love of Chriſt, and of themſelves for Chriſt, is amplified here from the cauſe, and from a concomitant of it.

1. From the cauſe of it, manifeſtation of the name, and revelation of the arme of the Lord, Iſai. 53.1. I have declared unto them thy name, and will declare it: that the love, wherewith thou haſt loved mee, may be in them. By the name of God is meant the xxCyrilli interpretationem magis probo: nomen, hoc loco, pro gloria poſitum eſſe, ut apud Solomonem, cùm dicit, melius eſt nomen bonum, quam divitiae multae. Hoc ita eſſe ex eo perſpicuum eſt, quod pro eodē accipiat glorificare Patrem, id eſt, ejus declarare apud homines gloriam, & nomen ejus hominibus manifeſtare. Continet ergò hoc loco nomē Dei, quicquid in Deo glorioſum, quicquid beneficum, quicquid hominibus ſalutare eſt, quale imprimis fuit, quod ita mundum dilexerit, ut filium ſuum unigenitum daret, ut omnis qui credit in eum, non pereat, ſed habeat vitam aeternam. Maldonate.glory of God, even as the name of men is taken for that credit, eſtimation, and regard, which they are in. There is a glory of God, which the very creatures declare, Pſal. 19.1. Rom. 1.20. The glory of his power, wiſdome, and generall love, as he is the creatour, preſerver, & governour of the world. But now the glory, which is the name of the Lord, of which Chriſt here is the revealer, is that of eſpeciall, ſaving and redeeming love and mercy, which ſhineth in the Goſpell, & covenant of grace. The heavens and firmament declare not ſo much glory, as the croſſe of Chriſt. What glory of God can be cōparable unto his ſo loving the world, that lieth in wickedneſſe, as to give for it his only begotten ſon, Joh. 3.16. And therefore this glory doth moſt eminently merit to be intitled his name. Well, you ſee the knowledge & ſence of Gods love of Chriſt, and of us in Chriſt, is the maine end and drift of Chriſts manifeſting this name, this glory of God by his word and Spirit. And therefore, we ſhould give all diligencep. 213to make this love ſure, to have a due and deep taſte and feeling of it, to have it ſhed abroad in our hearts. If believers have not attained hitherto, they walke as yet below the revelation of Gods name▪ and arme in the Goſpell. But now the firſt manifeſtation of Gods name, at our firſt converſion, will not ſerve the turne. I have declared unto them thy name, and will declare it, &c. I have manifeſted it in their firſt illumination, and I will manifeſt it in the further growth and progreſſe of their knowledge. Hence then we may obſerve, that to raiſe believers unto ſuch an height, as the due aſſurance of this love, there will be continuall need of new, freſh, farther, and fuller diſcoveries or manifeſtations of Gods name in the Goſpell. And therefore, let the word of Chriſt dwell in you richly, in all wiſedome, Col. 3.16. Watch daily at the gates of wiſdome; waiting at the poſts of her doores, Prov. 8.34. Narrowneſſe in the manifeſtations of Gods name is ever followed with weakneſſe, and feebleneſſe in our aſſurance of his love. They, to whom the arme of the Lord is revealed but in a ſmall meaſure, may preſume much, but they know but little of the love, wherewith God loveth Chriſt, and his members.

2. We have this aſſurance of believers amplified from the concomitant of it, growth in their union with Chriſt. That the love, wherewith thou haſt loved me, may be in them, and I in them. The meaning of thoſe laſt words, and I in them, is, that I may dwell more and more in their hearts by faith. The increaſe of our union with Chriſt is inſeparably connexed with our aſſurance of Gods love of us for Chriſt, as a neceſſary effect thereof; And this may ſerve both for comfort and triall.

1. For Comfort: For what an unſpeakable Comfort and advantage doe believers reape by their aſſurance, in that it thus promoteth their union with Chriſt, by knowledge and aſſent, by love and adherence. It begets more cleareneſſe and evidence in their knowledge of, more certainty in their aſſent unto the promiſes of the Goſpell: It workes fulneſſe in their love of, and firmneſſe in their adherence unto Chriſt, and ſo every way, in every regard, it knits, and p. 214unites more cloſely unto him: and increaſe of our union with him enlargeth our communion with him, in all the bleſſings flowing therefrom, and depending thereon.

2. This may ſerve for tryall of the ſoundneſſe and ſincerity of believers aſſurance of Gods love: whereſoever it is, there is a progreſſe in their union with Chriſt: he dwelleth more and more in their hearts by faith. He doth not onelyonly knock at the doores of their hearts, as a paſſenger, but he comes in unto them, and makes his abode with them, Joh. 14.23. He dwels in them. He doth not onelyonly dwell in their tongues, and in their underſtandings; but he dwelleth in their hearts, Epheſ. 3.17. He hath his throne in their wills, and affections. Thoſe that grow in ſuch an union as this with Chriſt, they have fruitfulneſſe for their character aſſigned by Chriſt himſelfe, Joh. 15.5. He that abideth in mee, and I in him, the ſame bringeth forth much fruit. He in whom Chriſt hath his abode, is no barren profeſſour, but is filled with the fruits of righteouſneſſe, which are by Jeſus Chriſt, unto the glory, and praiſe of God, Phil. 1.11.

2. Chriſt as a man was the ſubject of a fulneſſe of grace. He had a twofold grace, the grace of his favour towards us, the grace of his ſpirit in himſelfe: and of both there was in him a fulneſſe.

A fulneſſe 1 of the grace of his favour, love, and mercy towards us. The Apoſtle aſcribes unto him riches of this grace, and affirmeth, that therein he hath abounded unto us, Epheſ. 1.7,8. neither is this barely affirmed, but as ſtrongly confirmed from the effects, or fruits thereof, 1. In our juſtification, In whom we have redemption, the forgiveneſſe of ſins, according unto the riches of his grace, &c. both of which are plenary, Pſal. 130.7. In him there is plenteous redemption. He will abundantly pardon, Iſay 55.7. or he will multiply to pardon, as it is in the margent. 2. In our vocation. In the riches of his grace he hath abounded towards us in all wiſdome and prudence, ver. 8. Thus alſo Rom. 10.12. the Lord is ſaid to be rich; to wit, in mercy, love, and favour, Epheſ. 2.4. Ʋnto all that call upon him. Where by Lord (ſaith Diodati) is meant Jeſus Chriſt, who by his death & reſurrection hath gotten himſelfe a titlep. 215over all men, to be their Lord & maſter, & to be the head of the elect amidſt all Nations. And he is ſaid to be rich in the fruits and effects thereof: For (as Calvin and Eſtius upon the place obſerve) rich is here taken actively, for bountifull, liberall, or gracious. The bounty and liberality of men may be diſenabled by extenſiveneſſe unto too many: but it cannot be ſo with the grace, love, and favour of our Lord Jeſus Chriſt, for he hath unſearchable riches, Eph. 3.8. that cannot be impaired by communicativeneſſe. He cannot be impoveriſhed, though he be rich unto all that call upon him.

This fulneſſe of Chriſts love is to the full diſplayed in the Song of Solomon, and that both in the Churches confeſſions, and Chriſts owne profeſſions of it.

1. In the Churches confeſſions of it, and that both to Chriſt, and others.

1. She makes a gratefull acknowledgement of it unto Chriſt himſelfe. Thy love (ſaith ſhe) is better then wine, Cant. 1.2. Next, ſhe celebrates, and reports it unto others, chap. 3.9,10, King Solomon, that is, Chriſt, made him a chariot; that is, framed, & aſſumed unto himſelfe an humane nature, the midſt or innermoſt whereof, his heart, being paved with love of the daughters of Jeruſalem: that is, the elect of God, the children of Jeruſalem, the mother of us all. In Iſay 49.16. Zion is ſaid to be engraven upon the palmes of his hand, but here to be, as it were, written upon his heart. yyBut as the heart ſignifieth inward love, ſo the arme of Chriſt ſignifieth his outward manifeſtation of love by helping, bearing, & ſupporting her in all her infirmities through his power, Pſal. 77.15. & 89.10. Eſa. 40.10,11. Ainſworth.Ps 77:15Ps 89:10Isa 40:10Isa 40:11She was in his heart to live and dye for her, 2 Corin. 7.3. Againe, chap. 7.10. His deſire (ſaith ſhe) or deſirous affection, is towards mee. As it ſaid of the woman, Gen. 3.16. that her deſire ſhould be unto her husband.

Next, we have Chriſts owne profeſſion of this great love of his unto his Church. He termeth her his love, his dove, his ſpouſe, his ſiſter, his beloved, his friends, Chap. 5. v. 1. He acquaints her, that in expreſſion of his love unto her, he had endured much trouble, and miſery for her. My head (ſaith he) is filled with dew, and my locks with the drops of the night, Chap. 5.2.

Unto the Churches confeſſion, and Chriſts owne profeſſion of this fulneſſe of love, we joyne alſo the Churches petition for it, Cant. 8.6. Set me as a ſeale upon thy heart, as a ſeale upon thine arme. This was a prayer dictated unto, and penned forp. 216the Church, by the Holy Ghoſt himſelfe; and therefore, if ſhe put it up with faith and confidence, it cannot be ſucceſſeleſſe. From it then we may conclude, that the Church is very precious in Chriſts eſteeme, graven as the graving of a ſeale upon his heart. And this his eſtimate of her he will manifeſt by wearing her as a ſignet upon his right hand. The high prieſt, Exod. 28. was to beare the names of the children of Iſrael engraven upon twelve precious ſtones, and ſet in gold, in the breaſtplate of judgement, upon his heart, when he goeth in unto the holy place, for a memoriall before the Lord continually, verſ. 17, 18, 19, 20, 21, 29.

Herein the exceeding and wonderfull care and love of Chriſt unto his members is plainly typified, and that in diverſe particulars.

1. The names of the children of Iſrael were engraven upon twelve precious ſtones, ſet in gold, to ſhew, that the people of Chriſt are very deare and precious unto him, as it were his jewels, and precious ſtones, Mal. 3.17.

2. Beſides, there was curious art beſtowed upon the engraving of theſe names. It was like the engraving of a ſignet, ver. 21. And this might figure the curioſity of Chriſts workmanſhip in creating and engraving holineſſe, the image of God, upon the ſpirits of his people, which farre exceeded that which was uſed in the framing of thoſe glorious, and celeſtiall bodies, the ſunne, moone, and ſtarres. And the curioſitie of this his workmanſhip in the beautifying of his members is a demonſtration of his extraordinary affection unto them.

3. His care of them, and affection to them, is not onelyonly joynt and generall, but particular and ſeverall, of one by one. **Babington in locum.The High prieſt was to have in his breſt-plate the twelve ſtones, with the particular names of the Tribes.

4. Chriſt beareth his members not onelyonly on his ſhoulders, verſ. 12. by his protection of them, and patience unto them; but in his breaſt and heart, by his ſingular and moſt tender affection towards them. While he was here on earth his heart was ſo ſet upon them, as that he ſhed his heart blood for them. And now he is gone into the holy place: they are ſtill upon, and in his heart; he is ſtill mindfull of, and deeply ſollicitous for p. 217promoting their ſalvation. He even now rejoyceth in the habitable part of his earth: and there will never be a period in his delights with the ſonnes of men, Prov. 8.31. the twelve ſtones are termed Exodus 25.7. lapides foreign: that is, ſtones of fulneſſes, or filling ſtones. Perhaps (thinks Altingius loc. com. part. 2. pag. 1.) becauſe the breaſt plate was filled with them, and this might ſignifie, that the breaſt, or heart of Chriſt was even filled with his members, in regard the love of his heart was fully placed upon them, more then on all the reſt of the creatures.

5. The High Prieſt was to beare the names of the children of Iſrael for a memoriall before the Lord continually. And this might denote, that Chriſt is ever mindfull of his people. Can a woman forget her ſucking child, that ſhe ſhould not have compaſſion on the ſonne of her wombe? yea they may forget, yet will not I forget thee, ſaith the Lord Chriſt unto his Zion, Iſay 49.15. Chriſt remembreth all his people, even when as man he ſeeth them not. And this might be imported by the High Prieſts bearing the names of the children of Iſrael upon his two xxQuod verò ſpectat uſum Ephod, ſeu amiculi, debuit reliquis veſtibus ſummi Sacerdotis ſuperindui, & eidem pectorale inſeri; & in gemmis, quae humero aptarentur, habere nomina duodecim filiorum Iſrael, ut ſignificaret Chriſtum Eccleſiam, ejuſ que membra omnia ſemper in memoria habere, etiam obverſo tergo, propter amorem ardentiſſimum, quo eos proſequitur, ac propter ipſos coram Deo ſemper apparere. Heb. 7.16. Rivet. in locumHeb 7:16ſhoulders for a memoriall, as well as on his breaſt plate, ver. 12. His heart is towards them, when his face is not. I ſhall cloſe all theſe teſtimonies with that of the Apoſtle Paul, Ep. 3.18,19. then which no one place of Scripture more fully expreſſeth the tranſcendency of Chriſts love unto us.

1. Verſ. 18. He aſcribes unto Chriſt's love one dimenſion more then Naturaliſts attribute unto bodies, not onelyonly length, breadth, depth, but alſo height. aaDickſon in locum.Length, in regard of it's eternity: breadth, in reſpect of it's extent unto all ages, and orders of men, unto the Catholique Church ſcattered over the face of the whole earth: depth, in regard of it's condeſcenſion unto a deliverance of us out of an abyſſe of ſinne and miſery: Height, in regard of it's exaltation of us unto an heavenly happineſſe. Aquinas, as Eſtius informeth mee, thinkes that the Apoſtle here alludeth unto Job. 11.8,9. It is as high as heaven, what canſt thou doe? Deeper then Hell, what canſt thou know? the meaſure thereof is longer then the earth, and broader then the ſea.

But now in verſ. 19. we have this immenſity of Chriſt'sp. 218love ſet forth more plainly: The love of Chriſt paſſeth knowledge: that is, cannot be perfectly, fully, and exactly knowne either by men or Angels. The Apoſtle (thinks bbVideri poteſt Apoſtolus reſpice real Gnoſticos, qui hoc ſuperbo nomine ſeſe nuncupaverunt à ſcientia quam ſihi peculiariter venditabant: utitur enim vocabulo foreign unde foreign. Atqui longè majus eſt ſcire charitatē Chriſti, …pote quae univerſam Gnoſticorum, omniúmque Philoſophorum ſcientiam excedit, quia myſterium charitatis Chriſti, quâ ſemetipſum pro nobis tradidit, in cor hominis cujuſquam non aſcendit, ſicut in genere de hujuſmodi myſteriis ſapientiae Chriſtianae teſtatur Apoſtolus, 1. Cor. 2.9.1 Cor 2:9Eſtius) ſeems to have regard unto the Gnoſticks, who called themſelves by this proud name, from that knowledge, which they pretended unto above others. To take them off from this overweening conceit, the Apoſtle tels them, that the love of Chriſt is ſo incomprehenſible, as that it ſurpaſſeth all the capacity of our wits fully to conceive it in our minds; and therefore it is able to puzzle and non-plus them, and all others, that vainly boaſt a knowledge of darke and hidden myſteries.

Unto theſe teſtimonies I ſhall adde two other arguments of the fulneſſe of Chriſts love. 1. The freeneſſe of it: And 2. the unmeaſurableneſſe of it's fruits or effects.

1. The abſolute freeneſſe of it: It was neither for his advantage, as an end, nor for our deſervings, as a motive. He firſt loved us, 1 Joh. 4.19. While we were ſinners Chriſt died for us, Rom. 5.8. When we were enemies we were reconciled unto God by the death of his Sonne, verſ. 10.

As it is unmerited, ſo ſecondly, its fruits and effects, to wit, his purchaſe, and application of our redemption, are unmeaſurable by our underſtandings here in this life.

1 His purchaſe of our redemption, not by corruptible things, as ſilver and gold, but with the precious bloud of Chriſt, 1 Pet. 1.18,19. did ſo farre exceed humane reaſon, as that it became thereunto a rocke of offence. Greater love (ſaith our Saviour) hath no man, then this, that a man lay downe his life for his friend, Joh. 15.13. But he himſelfe hath given us a greater expreſſion of his owne love. He hath laid downe his life for enemies, for traytours and rebels: and beſides, this life, that he laid downe, cannot be equalled by the lives of the greateſt of all the ſons of men; For it was the life of the Son of God, and therefore of peereleſſe, and ineſtimable value, 1 Joh. 3.16.

2. As for his application of our redemption, if we endeavour to ſearch it unto the bottome, it will be found farre to ſurmount humane reach. Is not the originall of it, our election, p. 219one of the moſt myſterious points in all Divinity? are not the parts of it, vocation, juſtification, adoption, ſanctification, glorification, all matters of perplext difficulty? Alas how endleſſe, & intricate are the diſputes of moſt learned Theologues, touching their nature, order, and diſtinction. And we ſhould but flatter our ſelves, to expect a deciſion of theſe diſputes fully and clearely ſatisfactory, as long as we remaine cloathed with corruptible fleſh.

To make now ſome briefe application of this fulneſſe of Chriſt's love unto us.

1. It yeilds abundant conſolation unto all true believers. That may be ſaid of them, which was propheſied of Naphtali, Deut. 33.23. They ſhall be ſatisfied with favour, and full of the bleſſing of the Lord. The earth is full of the goodneſſe of the Lord, Pſal. 33.…5. Therefore much more the Church. Riches of patience, long ſuffering, and forbearance, are extended unto veſſels of wrath, Rom. 9.22. Rom. 2.4. therefore undoubtedly the ccDivitias gloriae pro gloriofiſſimas, Hebraiſmus. Pareus.riches of glory; that is, glorious grace, or the moſt glorious riches of grace, Rom. 9.23. ſhall be heaped and poured upon veſſels of mercy. If Chriſt, as a private perſon, out of Charity unto the humane nature, as **Dr Twiſſe.ſome hold, did commiſerate the impenitent Jewes, and wept over them, Luk. 19.41. O then what yearning of bowels, what tenderneſſe of compaſſion is there in him by vertue of his office, as he is mediator, towards thoſe, whom his father hath given him. If our hearts be ſad, and diſconſolate, our ſpirits weary, wounded, and heavy laden with the ſenſe of ſinne. Why Chriſt's love (ſaith the Church) is better then wine, Cant. 1.2. Wine is a very comfortable creature, making glad the heart, Pſal. 104.15. and the life merry: It maketh the needy and thoſe that are of heavy heart to forget their poverty, and remember their miſery no more, Prov. 31.6,7. and therefore may very well by a ſynecdoche, be put for all worldly delights. The words then may be thus paraphraſed; Thy love is ſweeter, more comfortable, pleaſant, and rejoycing the heart, then the choiceſt of earthly pleaſures. If we are aſſayled by our Corruptions within, by temptations, afflictions, and perſecutions without, why Chriſt's love is a banner over us, animating us to quitp. 220our ſelves as becommeth the ſouldiers of the Lord of Hoſts: for the uſe of a banner, ſtandard, or enſigne is, as to draw and keepe ſouldiers togeither, Iſay. 5.26. and 11.10. So alſo to encourage them, Pſal, 60.4. thou haſt given a banner to them that feare thee; that it may be diſplayed, becauſe of the trueth. If the great men of the world be averſe from us, ſlight, and contemne us, it matters not, Chriſt's deſire is unto us, Can. 7.10. He will put us as a ſeale upon his heart, and his arme, Can. 8.6. Though we have but little favour with the world, we have a fulneſſe of favour, riches of grace, with Chriſt. We ſhould not be diſcouraged at the unſpeakable, and implacable malice, and hatred of our rageing perſecutors, as long as we have an unexpreſſible, and incomprehenſible love of Chriſt to oppoſe unto it. We ſhould not be diſmayed at the depth's of Satans envy, and malignity, Revel. 2.24. For in Chri'ſts love there are all dimenſions. We ſhould not afflict our ſelves for our povertie, meanneſſe of birth, and calling, and the like outward abaſures: For none of them exclude from the grace of Chriſt. He is rich unto all that call upon him; We ſhould not therefore deſpaire of pardon, though guilty of many and great enormities. For Chriſt's love paſſeth knowledge, the comprehenſion of men, or Angels; and therefore hideth, covereth, nay quite burieth a multitude of ſins, All the ſinnes of believers.

But now that prophane perſons may not abuſe this comfortable doctrine of the fulneſſe of Chriſt's love, I ſhall deſire you to take notice of the character, that the Scripture giveth of thoſe, unto whom it is appropriated. The riches of his Glory: that is, glorious grace is made knowne only on veſſells of mercy, Rom. 9.23. and veſſells of mercy are veſſells unto honour, ſanctified, and meet for the maſters uſe, and prepared unto every good worke, 2 Tim. 2.21. The Lord Jeſus Chriſt is rich in mercy, but it is only unto thoſe, that call upon him, to wit, out of an unfeigned faith, and undiſſembled love, Rom. 10.12. that have a Spirit of prayer, and ſupplication powred upon them.