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

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

p. 354Laſtly, we have the Saints prayers for theſe beginnings of glory, recorded in Scripture, and that both of petition, and thankſgiving.

1. Petition. Now the God of hope (ſaith Paul in the behalfe of the Romans) fill you with all joy, and peace in believing, that ye may abound in hope through the power of the holy Ghoſt, Rom. 15.13. This petition doubtleſſe had a favourable and gracious reception. The leaſt that can be ſaid of it, is, that it is a ſufficient argument of not onelyonly the poſſibility, but alſo probability of the thing petitioned for. In it there are two things eſpecially remarkable, pertinent unto the argument in hand. 1. The matter, with which he praied that they might be filled, all joy and peace. 2. An amplification of this matter from its cauſes, to wit, inſtrument, end, and principall efficient.

1. Then we have the matter, with which he prayed that they might be filled, all joy and peace: which Synechdochically may be very well put for all other inchoations of glorification, becauſe they ſome way or other imply them.

1. Then he prayeth, that God would fill them with all joy. Now a Chriſtian hath all joy, that is, his joy is full and univerſall, either in regard of objects, degrees, or duration.

1. Then a Chriſtian hath all joy in regard of objects. When he poſſeſſeth in ſome meaſure all the objects, that is, all the grounds or motives of a true Spirituall joy, when he hath for ſubſtance all that a believer ought to rejoyce for: when believers reach ſuch a happineſſe, their joy is full. John. 15.11. & 16.24. 1 Iohn 1.4. The joy of Chriſt is fulfilled in themſelves, Iohn 17.13.

2. A Chriſtian may have all joy in regard of degrees, though not abſolutely, yet ſo far forth, as the meaſure of joy is attainable in this preſent life, which is but the ſeed time of joy: Pſ. 97.11. And indeed, I believe the heart of man during his abode on earth, is hardly capable of a more overflowing quantity of joy, then that which ſupported the Martyrs, and made them laugh and ſing in their fiery trialls, their moſt bloudy perſecutions.

Laſtly, a believer may have all joy in regard of duration. Hep. 355may, as the Apoſtle exhorts him Phil. 4.4. rejoyce alwaies in the ſtorme of the moſt violent oppoſition, as well as in the calme of peace and protection. The troubles and miſeries of this life may ſometimes dimme his joy, but they can never totally or finally extinguiſh it. Your joy (ſaith our Saviour) no man taketh from you, John 16.22. He might have ſaid no Devil too.

Secondly, Paul beſeecheth God in the behalfe of the Romans, that as their joy, ſo their peace too may be full, and univerſall. The God of hope fill you with all peace: that is, with all ſorts and kinds of peace; the peace of concord towards their brethren, the peace of conſcience in themſelves, and that both ſpeculative and practicall.

1. Speculative, which was a freedome from ſcrupulous doubtings concerning things indifferent, of which he ſpake before.

2. Practicall, and that both of juſtification and ſanctification.

1. The peace of juſtification, which ariſeth from the aſſurance of pardon, and ſenſe of Gods favour.

2. The peace of ſanctification, which proceedeth from the mortification of all luſts and corruptions. Such is the fulneſſe of this peace of believers, as that, as the Apoſtle ſaith, it paſſeth all underſtanding, Phil. 4.7. that is, it is incomprehenſible by any created underſtanding, ſave that of the humane nature of Chriſt.

In the next place we have this full and univerſall joy and peace amplified from the cauſes, and that both efficient and finall.

1. From the efficient cauſes thereof, and that againe both ſubordinate, and ſupreame.

1. From the ſubordinate cauſe thereof, faith: The God of hope fill you with all joy and peace in believing, that is, by believing. And indeed foreign, is by the Apoſtle often uſed for foreign, after the propriety of the Hebrew. The influence of faith upon joy, you have in the Apoſtle Peter, 1 Pet. 1.8. In whom, though now we ſee him not, yet believing, ye rejoyce with joy unſpeakable, and full of glory. And as for its efficiency of peace, the Apoſtle p. 356Paul plainely expreſſeth it, Rom. 5.1. Being juſtified by faith, we have peace with God, through our Lord Ieſus Chriſt: faith is the ground of all true inward joy, and peace in our owne boſomes; and the boundary of all true, ſincere, and ſound joy, and peace with others.

A Second amplification is from the ſupreame, and firſt efficient cauſe: through the power of the Holy Ghoſt. Nothing can fill a ſoule with all joy and peace, but the full, and infinite power of the Spirit of God. Paul may plant, and Apollo may water; but Omnipotency only can reach ſuch an increaſe.

The laſt amplification, which we have of this fulneſſe of joy, for which the Apoſtle is a ſuiter in the behalfe of the Romans, is the finall cauſe thereof: that ye may abound in hope. Pareus obſerveth, that there is an Emphaſis in the verbe, foreign; He doth not wiſh unto them barely hope, but to abound in hope: and to abound in hope, denoteth 1. a plenteous progreſſe in the degrees. 2. a fulneſſe of the objects. 3. a conſtant ſufficiency, in reference to the uſe of hope.

1. A plenteous progreſſe in the degrees of hope, an arrivall unto a full aſſurance of hope, Heb. 6.11. By which an entrance is miniſter'd unto us abundantly into the everlaſting kingdome of our Lord and Saviour Jeſus Chriſt, 2 Pet. 1.11.

2. A fulneſſe of the objects of hope. Some by this abounding in hope (ſaith Willet upon the place) underſtand the hoping for of all things needfull, both for the body, and ſoule.

3. It denoteth a conſtant ſufficiency, as touching the uſe of hope. Looke as he may be ſaid to abound in money, or treaſures, who hath enough to ſerve his turne upon all occaſions, to ſupply all his wants: So a ſoule may be ſaid to abound in hope, when it hath ſuch a meaſure thereof, as is conſtantly ſufficient for a victorious encounter with the thickeſt variety of the greateſt perils, incident unto mankind. Our hope is then truely abundant, when it is an helmet ſtrong enough to beare the blowes of our moſt powerfull, and malitious enemies: When it is an anchor ſure, and ſtedfaſt enough,p. 357whereby the ſoule may ride it out ſafely in the moſt dangerous tempeſt.

Ʋnto Pauls petition for the beginnings of glory in the Romans, I ſhall ſubjoyne his thankſgiving for the like in himſelfe. 2 Cor. 1.3,4,5. Bleſſed be God, even the father of our Lord Jeſus Chriſt, the father of mercies, and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them, which are in any trouble, by the comfort wherewith we our ſelves are comforted of God. For as the ſufferings of Chriſt abound in us, ſo our conſolation alſo aboundeth by Chriſt.

In a ſecond place, this conformitie unto Chriſts glory begun here in this life, and permixed with our infirmity, and miſery, ſhall hereafter in heaven be compleated and perfected: for then we ſhall have a full, and everlaſting fruition of all honour, and bliſſe, derivable from God, and proportionable unto our capacities. God will then make knowne the riches of his glory on the veſſels of mercy, which he had afore prepared unto glory, Rom. 9.23. Then he will reveale the riches of the glory of his inheritance in the ſaints, Epheſ. 1.18. David makes a large profeſſion of the inward gladneſſe of his heart, and the outward expreſſion thereof by his tongue: My heart is glad, and my glory rejoyceth, Pſalm. 16.9. Nay, he expreſſeth, that the feare of death did not put a dampe upon his rejoycing; My fleſh (ſaith he) ſhall alſo reſt in hope. The hope of a reſurrection unto a glorious, and immortall life, made him looke upon his grave, as a bed, Eſay. 57.2. upon death, as a ſleepe, or reſt, 1 Theſ. 4.14. Now the ground of this his joy, and hope, was the reſurrection of Chriſt's body, and glorification of his ſoule, verſ. 10, 11. But now this could never have begotten ſuch a joy, and hope, if he had not been aſſured to be made conformable thereunto. The life, and glory of all believers is bound up in Chriſt's life, and glory; as Judah ſaid, the life of Jacob was bound up in Benjamins life, Gen. 44.30. Our life is hid with Chriſt in God, Col. 3.3. therefore if God did not leave his ſoule, his perſon in ſheol, in the grave, in the ſtate of death, neither will he leave there the perſons of any, that belong unto him: Becauſe God did not ſuffer hisp. 358holy one, to ſee Corruption; therefore he will reſcue, and redeeme all his ſaints from corruption, and not ſuffer them to be finally overwhelmed therewith. He will deale with them, as he did with Chriſt, ſhew unto them the path of life, make knowne unto them the waies of life, &c. Pſalm. 16.11. Cauſe them to have in his preſence fulneſſe of joy, and at his right hand pleaſures for evermore; or make them full of joy with his countenance, Acts 2.28. The glory, which thou gaveſt me, ſaith Chriſt, I have given them, Iohn 17.22. which words (to omit other interpretations that are impertinent unto our purpoſe, and leſſe probable) may be underſtood, either of the reall glory of his exaltation by God: or elſe of the glory of his relation unto God.

1. Of The reall glory of his exaltation by God: and then the meaning of the words is; that heavenly felicitie, unto which thou haſt predeſtinated my humanity, I have deſigned unto all thoſe, that believe in me; I have promiſed it unto them, and will purchaſe it for them; and give them, in way of earneſt, the firſt fruits, and taſt of it. Gods gift of glory unto Chriſt is irreverſible, and therefore Chriſt's grant of it unto believers, is irrevocable.

Or, Secondly, the words may be underſtood of the glory of Chriſt's relation unto God, the dignity of his ſonne-ſhip. We beheld his glory, the glory as of the onelyonly begotten of the father, Iohn 1.14. This glory was given unto Chriſt, by eternall generation, ſo that he is the naturall Sonne of God; & believers unto whom Chriſt giveth this priviledge by grace, are ſonnes by grace, and adoption: and yet even this adoptive filiation is ſuch an unſpeakable honour, as that in compariſon of it, to be deſcended from the greateſt Potentate, that ever was in the world, is but to be baſely borne. If we take this ſence, it will alſo fit our preſent purpoſe: For what is the full glorification of the ſaints, but the manifeſtation, and conſummation of their adoption? 1 Ioh. 3.2. The fulneſſe of glory is that inheritance, unto which the faithfull are adopted and into the poſſeſſion of which they ſhall enter at the end of the world. And in this ſence is it, that their full glorification is ſtiled by the Apoſtle Paul their Adoption, Rom. 8.23.p. 359In Iohn. 17. verſ. 24,25. Chriſt intercedeth for the communication of his glory unto all the elect. Father, I will that they alſo whom thou haſt given me, be with me where I am, that they may behold my glory, which thou haſt given me; for thou lovedſt me before the foundation of the world. O righteous father, the world hath not knowne thee, but I have knowne thee, and theſe have knowne that thou haſt ſent me. Here we have a deſcription of the glory of believers, and an amplification of it from the ſubjects, and cauſes thereof.

1. A deſcription of it. He makes it to ſtand in two things, a coexiſtence with Chriſt in heaven; a viſion, or intuition of his glory.

1. A coexiſtence with him in heaven. I will that they whom thou haſt given me, be with me where I am. As God, he was in heaven, even while he was upon the earth, Ioh. 3.13. But he ſpeakes of himſelfe all along as man, and Mediatour; and he ſpeakes of his being in heaven, as a thing preſent, becauſe it was very ſhortly, and certainely to come to paſſe. Thus verſ. 4. he makes proteſtation, that he had finiſhed the worke, which God gave him to doe; and yet, it was not finiſhed, untill he cried out upon the croſſe, it is finiſhed, John 19.30. Auſtin puts a difference between being where Chriſt is, and being with Chriſt. The damned in hell are where Chriſt is, as God. But thoſe only are with him, that have a fellowſhip with him in his glory: As he ſaid unto the good thiefe, to day ſhalt thou be with me in paradiſe, Luke 23.43. But Maldonate rightly noteth, that no great ſtreſſe is to be laid upon this; becauſe that, which he tearmeth here a being with Chriſt, he ſtileth Chap. 12.26. a being where Chriſt is. Where I am, there ſhall alſo my ſervant be. However yet, the ſame Authour obſerveth, that to be with Chriſt, hath a greater force, and emphaſis, then to be where he is; becauſe it more expreſſely ſignifieth a participation of his glory, a communion in his inheritance and kingdome, a reigning togeither with him, 2 Timoth. 2.12.

A Second particular, wherein the glory of believers is made to ſtand by Chriſt, is their viſion, and intuition of his glory. That they may behold my glory, which thou haſt given me. Herep. 360they have but a glimpſe of Chriſts glory: It ſhineth as it were through a ſmall chinke into a dungeon of darkeneſſe. It is a light, that ſhineth in a darke place, 2 Pet. 1.19. But in heaven they ſhall have a full aſpect of the ſplendour of his glory; For they ſhall ſee him as he is, Eſay. 1.32. face to face, 1 Cor. 13.12. The ſight of this glory ſhall be of a transforming nature: for if the imperfect beholding of his glory in the glaſſe of his goſpell change into the ſame image, into a growing glory, from glory, to glory; why then the full view of his glory in heaven, will transforme into a fulneſſe of glory. The viſion, and intuition of his glory then doth amount unto a fruition of it. They ſhall be not bare ſpectators, but alſo partakers of it. Thus to ſee the kingdome of God, and life, John 3.36. is to enjoy the kingdome of God, and life.

Secondly, We have an amplification of this glory; and that from it's ſubjects, and cauſes.

1. From its ſubjects; primary, and ſecondary.

1. Primary, Chriſt. May behold my glory. Ought not Chriſt to have ſuffered theſe things, and to enter into his glory, Lu. 24.26. Glory is ſaid to be his in 4 regards. 1 in reſpect of his fathers donation. The glory, which thou haſt given me; to wit, by the decree of Predeſtination. 2. By his owne purchaſe: He humbled himſelfe and became obedient unto death, even the death of the croſſe; Wherefore God alſo hath highly exalted him, and given him a name, which is above every name, Phil. 2.8,10. 3. In regard of plenary participation. 4. in reſpect of originall, and primary poſſeſſion. Chriſt was poſſeſſed of a fulneſſe of glory for to diſtribute it unto his members.

Chriſt, the head, is the primary, his members are the ſecondary ſubjects of this glory, unto whom it is diffuſed from him. I will that thoſe, whom thou haſt given me, &c. And to be given unto Chriſt, ſignifies the ſtate of Election: for it ſignifies a good, and happy ſtate, or condition, precedaneous unto effectuall vocation, Iohn. 6.37. All, that the father giveth me, ſhall come unto me. But to come unto Chriſt, is to believe in Chriſt by an effectuall Vocation. By this then you may gather, that none ſhall communicate in the fulneſſe ofp. 361Chriſts glory, but ſuch as the father hath given unto him by election; And they are ſuch, as in God's appointed time are drawne, and wrought over to come unto Chriſt, that is, to believe in Chriſt by an effectuall calling. None then can have a ſound confidence of their future glorification, that are not aſſured of their paſt election; and a well built aſſurance of election preſuppoſeth an aſſurance of vocation, and of comming unto Chriſt thereby; and therefore the Apoſtle Peter in his exhortation, 2 Pet. 1.10. premiſeth the making ſure of their calling unto the making ſure of their election. Give diligence to make your calling, and election ſure. None can make their election ſure, that have not firſt made their calling ſure. Thoſe mens hopes therefore of glory are but raſh, and ungrounded preſumptions, who turne the deafe eare unto the call, and command of Chriſt, who ſtand of, and refuſe to come in, and ſubmit to his Regiment; but ſtick ſtill in their ſins without repentance, and wallow in that filthineſſe, wherein the world lieth, 1 Joh. 5.19.

A ſecond amplification of this glory, which awaits believers, is from the cauſes of it, and that both moving, and diſpoſing.

1. From the moving cauſes of it; (to ſpeake of God after the manner of men,) and the impulſive cauſes of it are either outward, or inward: outward Chriſts interceſſion: inward, 1. Gods love of Chriſt. 2. Gods righteouſneſſe. The diſpoſitive cauſe is a ſanctifyed, and ſaving knowledge of Chriſts miſſion.

To begin with the moving cauſes of it; and 1. with that which is outward, and procatarticke; Chriſts interceſſion. Father I will, that thoſe, &c. It is not voluntas imperantis, but optantis, & rogantis: It is not a will of command, but a will of deſire, requeſt, and prayer; and God cannot but gratify Chriſt in all his petitions; He cannot but fulfill his will, and ſatisfy his deſires. Chriſt intercedeth for the future glory of his members, and therefore they cannot but be happy: for impoſſible, that the father ſhould deny him any thing, for which he is a ſuter, Iohn. 11.42.

The inward, or proegumenall moving cauſes of the glory ofp. 362believers come next to be conſidered, 1. Gods love of Chriſt, 2. Gods righteouſneſſe.

1. Then they have Gods love of Chriſt, as it were a pawne, and pledg of their compleate glory in heaven. Father I will that thoſe whom thou haſt given me, be with me, where I am, &c. for thou haſt loved me before the foundations of the World. The ſumme of the words is, becauſe thou haſt loved me, the head, therefore glorifie them; my members; Thou hateſt all thoſe, whom thou doſt not glorifie, and hatred of the members is inconſiſtent with love of the head. If thou loveſt me, thou canſt not hate them: and therefore, as thou loveſt me, let them be where I am, and there participate in my glory. Can believers deſire greater ſecurity againſt the hazard of their bliſſe, and ſalvation. They cannot miſſe of heaven, and happineſſe, unleſſe there be a change in Gods affection unto his owne ſonne, whom as man, and our mediatour, he hath loved before the foundation of the world. That love of God then, which raiſed Chriſt from his grave, the ſtate of the dead, unto a throne and crowne at the right hand of the majeſtie on high, will alſo in due time exalt all believers unto a full conformitie unto his glory: It will place them with him in his throne, Revelat. 3.21. and kingdome, 2 Timoth. 2.12. and diſtribute unto them fulneſſe of joy, and pleaſures for evermore.

Secondly, The ſecond impulſive cauſe of the glorification of thoſe, whom the father hath given unto the ſonne, is his righteouſneſſe, compared with the diſpoſitive cauſe thereof on their part, their faith, the condition of the new Covenant. O righteous Father, &c. theſe have knowne that thou haſt ſent me. It is, as if he had ſaid, becauſe thou art righteous, therefore let thoſe, whom thou haſt given me, be with me, where I am, and behold my glory; For in them there is the condition prerequired unto a full enjoyment of glory. They believe in me, and they know that thou haſt ſent me: And faith in Chriſt, which is often expreſſed by knowledge of Chriſt, is the prerequiſite of eternall life and glory, Iohn 17.3. This is life eternall, that they might know thee the onelyonly true God and Ieſus Chriſt whom thou haſt ſent. Unto theſe thenp. 363compleatneſſe of glory is due, though not by debt of deſert, yet by debt of promiſe. Therefore, though eternall life be the gift of God through Ieſus Chriſt our Lord, Rom. 6.23. yet it is alſo tearmed a crowne of righteouſneſſe, which the Lord the righteous judge will give, 2 Timoth. 4.8. And the reaſon of this appellation of it, is becauſe God by his promiſe hath bound himſelfe to give it, and in the performance of his promiſe, he is approved righteous. The righteouſneſſe then of God, that Chriſt here appealeth unto, in the behalfe of believers, is juſtitia fidelitatis, Gods truth, and fidelity, in the making good of his word, and promiſe. Believers have the fidelity, and veracity of God engaged for their perfect, and compleate happineſſe.

Laſtly, We have the diſpoſing cauſe of their glory. Theſe have knowne that thou haſt ſent me. Becauſe they have knowne this, let them be where I am, and there behold my glory. The knowledge of an object in ſcripture ever implieth ſuitable affections, and actions. To know Chriſt then is to believe in him, to adhere unto him, to imbrace, and love him, to obey him, &c. To know that the father hath ſent him is, beſides the knowledge hereof, and aſſent hereunto, to accept Chriſt in regard of all thoſe offices, for the diſcharge of which he was ſent by the father; to depend upon him, as a prophet, for the declaration, and revelation of his father; to reſt upon him, as a prieſt, for the remiſſion of our ſinnes, and acceptation of our perſons; to ſubmit unto him, as a king, for government, and guidance in all ſpirituals. Such a knowledge as this, is, though not a meritorious, yet a diſpoſing cauſe of heaven, a neceſſary antecedent thereof, the way thereunto. Our future happineſſe, and glory, is ſtiled in ſcripture the light of life, Iohn 8.12. the inheritance of the ſaints in light Col. 1.12. and therefore, what qualification or preparation for it more congruent, then the light of ſuch a knowledge, as we have deſcribed: By it, we are made meete to be partakers of the inheritance of the ſaints in light. Whereas on the contrary, the darkneſſe of Ignorance is a diſpoſition unto that other darkneſſe, which is in Hell. Thoſe, that doe not behold the glory of Chriſt here darkly in the glaſſe of his ordinances,p. 3641 Cor. 13.12. they are utterly unqualified for the diſtinct, clear, and immediate intuition of his glory in heaven, where he is ſeen face to face. The inheritance of the ſaints conſiſteth in light, and therefore perſons ignorant of God and Chriſt, are altogeather unmeete to ſhare in it, and therefore we may ſay of them, whiles they are on earth, that they are in darkneſſe, and the ſhadow of death, in the borders, and ſuburbs of hell.

This diſpoſitive cauſe of the glory of the elect, we have verſ. 25. (to goe no farther) illuſtrated by a twofold compariſon, one of diſſimilitude, another of ſimilitude.

1. By a compariſon of diſſimilitude. The world hath not knowne thee, and therefore I pray not for it; but theſe, that thou haſt given me, have knowne that thou haſt ſent me, and therefore I intercede for their glory.

2. By a compariſon of ſimilitude. I have knowne thee, and theſe have knowne that thou haſt ſent me. I have knowne thee, in all perfection, Col. 2.3. Math. 11.27. John 1.18. And theſe know my miſſion by thee, and therefore in ſome meaſure they know thee alſo: unto them only of all the ſons of men, have I revealed thee, and diſcloſed thy counſell; and therefore I am an earneſt interceſſour in their behalfe, that they may be with me, where I am, and behold my glory. I have communicated a ſaving knowledge of me, and thee, unto them, and therefore do thou impart glory, and happineſſe unto them. They are conformable unto me, while I am here on earth, and therefore let them conſort me in heaven hereafter.

But to ſpeake more particularly of the branches of this our conformitie after death, unto the fulneſſe of Chriſt's glory. It is 1. of our ſoules, preſently after diſſolution from their bodies. 2. of our bodies too, upon their reunion with our ſoules in the reſurrection.

1. Of our ſoules, preſently upon their diſſolution from our bodies: Then the ſpirits of juſt men are made perfect, Hebr. 12.23. perfectly freed from ſinne, and miſery. And if we ſpeake of their happineſſe, in regard of eſſentials, poſſeſſed of as great a perfection thereof, as is communicable unto p. 365them. In their underſtandings there will be perfect light. They ſhall ſee God face to face, 1 Cor. 13 12. they ſhall ſee Chriſt as he is, 1 John 3.2. In their wills there ſhall be love, and joy, flaming unto the higheſt. What the Apoſtle ſpeakes of the Church in generall, Epheſ. 5.27. is applicable unto every believing ſoule, preſently upon ſeparation from the body; Chriſt forthwith preſents it unto himſelfe glorious, not having ſpot, or wrinckle, or any ſuch thing, &c.

Secondly, In the reſurrection Chriſts members ſhall enjoy a perfect ſtate of glory in their bodies, as well as their ſoules. This ſecond branch of their conformitie unto Chriſts fulneſſe of glory I ſhall ſet forth, and confirme by the explication of foure places of ſcripture.

The firſt is Phil. 3.21. who ſhall change our vile body, that it may be faſhioned like unto his glorious body, according unto the working, whereby he is able even to ſubdue all things unto himſelfe. In ſanctification there is a change wrought in both the bodies, and ſoules of the ſaints, 1 Theſ. 5.23. But this is but an imperfect change. In their glorification after death, there will be a full, and perfect change, as of their ſoules, preſently upon their ſeparation, ſo of their bodies in the reſurrection. And this change of their bodies we have here ſet forth, from the manner, tearmes, and cauſe of it.

1. From the manner, or kind of it foreign. It is not an eſſentiall, but accidentall tranſformation. Looke as in change of old, and broken veſſels, the matter is the ſame, onelyonly the colour is freſher and brighter, the faſhion newer, and better: So in the reſurrection, our bodies ſhall be the ſame for ſubſtance. They ſhall retaine the ſame fleſh, and bloud, the ſame figure, and members, that now; onelyonly they ſhall be overcloathed with ſpirituall, and heavenly qualities, and prerogatives; of corruptible, they ſhall be made incorruptible; of paſſible, impaſſible; of earthy, heavenly: and this we have here expreſſed by the tearmes of this change, from which, and to which. It is a transformation of our bodies from vileneſſe, a configuration, or conformation of them in glory unto the body of Chriſt.

1. Here is terminus a quo, the tearme from which, vileneſſe,p. 366our vile bodies. In the Greeke it is, foreign the body of our vileneſſe; that is, by an Hebraiſme, our vile bodies, our moſt vile bodies. This vileneſſe is either generall, or ſpeciall. 1. generall, common to all mankind, to wit, mortality, and paſſibility, obnoxiouſneſſe unto inward infirmities, and diſeaſes, outward common calamities, and finally unto death, and corruption, 2. Speciall, accrewing unto the ſaints by perſecution, Gal. 6.17. Their bodies, while living, may be blemiſhed with ſcars, wounds, diſmembring, and after death may many wayes be disfigured. Well! all defects, and blemiſhes ſhall be removed, and our bodies ſhall be faſhioned like unto Chriſts glorious body.

Here we have the ſecond tearme of this change, the tearme unto which, glory: and this is ſet downe not abſolutely, but in a way of compariſon, a compariſon of ſimilitude. This glory ſhall be like that of Chriſts body, in his reſurrection. He ſhall change our vile body, that it may be faſhioned like unto his glorious body; and his glorious body, or body of glory, was cloathed with four glorious dotes, or endowments, impaſſibility, ſubtilty, agility, and clarity, For farther explication of which, I ſhall referre you unto what I ſhall preſently deliver, on 1 Cor. 15.42,43,44 OnelyOnly one thing I ſhall deſire you to remarke for the preſent, and that is this. Whereas divers Papiſts underſtand the ſubtilty of Chriſts body, in order unto the penetration of any other bodies, they are herein contradicted by ſome of their owne Schoolemen Durand, Capreolus, and Eſtius. The two latter underſtand by it the perfect, and full ſubjection of the glorified body unto the glorified ſoule. bbPerfecta ſubjectio corporis ad animam quoadoperationes cognitivas & appetitivas videtur pertinere ad ſubtilitatem: & haec ſubiectio poteſt intelligi, vel quantum ad operationes ſenſitivas praeciſè, ut nihil ſit in corpore, per quod puritas talium operationum impediatur, ſicut nunc fit in nobis frequenter propter groſſitiem & impuritatem ſpirituum deſervientiaum operationibus ſenſitivis; Omnis enim impuritas talis ſegregabitur a corporibus glorioſis: vel poteſt intelligi talis ſubjectio propter obedientiam perfectam, quam tunc habebunt vires ſenſitivae ad rationem, quae obedientia modò non eſt in nobis, cum caro concupiſcit adverſus ſpiritum, & ob hoc corpus nunc dicitur animale ab animalitate, quia motus animales magis ſunt in nobis ſecundum impetum ſenſualitatis, quam ſecundum dictamen rationis: Sed tunc dicetur corpus ſpirituale, quia omnes tales motus erunt plenè ſubjecti ſpiritui. In quart, lib. Sentent diſt. 44. quaeſt. 5.The former more diſtinctly thinks,p. 367that this ſubjection ſtands either in the purity, and refinedneſſe of the ſenſive operations, or elſe in a perfect, and totall obedience of the ſenſitive faculties unto the conduct, and guidance of reaſon, without any reluctancy of the fleſh againſt the Spirit.

Laſtly, here is the cauſe of this change, Chriſt himſelfe; Who ſhall change our vile bodies. He is the cauſe thereof, as man, by his merit, and interceſſion: But our Apoſtle ſpeakes of his Cauſation thereof, as God, by his omnipotency really effecting it. Whereby he is able even to ſubdue all things to him…elfe. He can ſubdue all things to himſelfe, put all things under his feete, and therefore he can ſubdue death, and the grave, he can conquer, and deſtroy all their ſad, and painefull forerunners, ghaſtie and dreadfull attendants, and conſequently he can ſwallow them all up in a moſt full, and compleate victory.

A Second place is, Pſalm. 17.15. I ſhall be ſatisfied, when I awake, with thy likeneſſe: I ſhall be full of thy Image, it is by ſome tranſlated. A gracious, and ſanctified ſoule is ſatiſfied with the likeneſſe of God, as ſoone as it is ſeparated from the body; but the ſatisfaction ſpoken of in the text is deferred untill the day of the generall reſurrection. When thoſe, that dwell in the duſt, awake and ſing, Eſay. 26.19. When I awake, I ſhall be ſatisfied with thy likeneſſe. The likeneſſe, ccSecundum hoc homo eſt particeps - beatitudinis, quod ad Imaginem Dei exiſtit. Imago autem Dei primò, & principalitèr in mente conſiſtit, ſed per quandam derivationem etiam in corpore hominis quaedam repreſentatio imaginis invenitur, ſecundum quod oportet corpus anima eſſe proportionatum. Unde beatitudo, vel gloria, primò, & principaliter eſt in mente, ſed per quandam redundantiam derivatur etiam ad corpus, Aquin. in lib. Senten: diſt. 49. quaeſt. 4. art. 5. in ſolutione ſecundi.and Image of God, is primarily, and principally in the ſoule; But yet it is in the body too, ſecondarily, by way of reflex, and derivation. And it is of this likeneſſe of God, that David is to be underſtood. When I ſhall awake, thy likeneſſe, thy Image ſhall by way of redundancy be derived unto my very body, and it ſhall be ſatisfied, filled therewith in it's meaſure, ſo far as it is capable.

A third place is, 1 Cor. 15. as we have borne the image ofp. 368the earthie, we ſhall alſo beare the image of the heavenly, verſ. 49. As we have been conformed unto the image of the firſt man, the fountaine of all mankind, who is here tearmed earthy, duſty, or ſlimy, in partaking from him by naturall propagation, a body like his, after his fall earthie, duſtie, …imie, fraile, mortall, and corruptible, ſubject to age, many blemiſhes, and deformities, to diſeaſes within, and violence without; a naturall body, foreign, that is, an animale, or ſoulie body, that is quickned by the, ſoule, onelyonly, which cannot quicken, or ſuſteine the body without the aſſiſtance of naturall animall qualities, which muſt be continually repaired by ſleepe, food, and ſometimes coſtly medicaments: So ſhall we beare the image of the heavenly; that is, our bodies ſhall be made conformable unto the body of Chriſt in his reſurrection, who is here tearmed the heavenly, to wit, man, as in regard of his miraculous conception by the holy Ghoſt, and his divine, and infinite perſon, ſo alſo in regard of thoſe celeſtiall and glorious qualities, wherewith his body in its riſing was adorned, and theſe we have ſpecified above, verſ. 42, 43, 44. incorruption, glory, power, and ſpirituality.

1. Incorruption: It is ſowen in corruption, it is raiſed in incorruption; an immortality farre beyond that of Adams body in paradiſe, to wit, an exemption from even the poſſibilitie of dying, for they ſhall be quite freed from the mutuall action, and paſſion of corruptible, and corrupting elements. But neither is this all; for ſuch an immortality, and incorruption ſhall be found even in the bodies of the damned. This incorruption therefore of the glorified bodies of the ſaints is an utter impaſſibility, which excludes not onelyonly death, but alſo whatſoever is penall, any corruptive, that is, harmefull, malignant & afflictive paſſion, any paſſion, that is either contra, or praeter naturam. Fleſh and bloud (ſaith the Apoſtle) cannot inherit the kingdome of God, 1 Cor. 15.50. Where in the following words, the Apoſtle explaining (thinks **In tert. St. Thomaetom. 2. diſp. 48. Sect. 1. pag. 521.Suarez) what is meant by fleſh, and bloud, ſubjoyneth: neither doth corruption inherit incorruption; to ſhew, that not the ſubſtance, but the mortality of fleſh and bloud is excluded from the kingdome of God. As by the word, corruption, p. 369the Apoſtle there underſtandeth all bodily miſeries, ſo by incorruption, ſaith **In 4. Sent. diſt. 44. §. 15. pag. 265.Eſtius, he would ſignify a ſtate of the body exempt from all miſery whatſoever. To prove, that glorified bodies ſhall be thus impaſſible, the Schoolmen alleadge theſe following ſcriptures, Revel. 7.16,17. They ſhall hunger no more, neither thirſt any more, neither ſhall the ſun light on them, nor any heate. For the lamb, which is in the midſt of the throne, ſhall feede them, and ſhall lead them unto living fountaines of waters: and God ſhall wipe away all teares from their eyes, Revel. 21.4. God ſhall wipe away all teares from their eies; and there ſhall be no more death, neither ſorrow, nor crying, neither ſhall there be any more pain: For the former things are paſt away.

A hot diſpute here is among the Schoolmen, whether the impaſſibilitie of glorified bodies be intrinſecall, or extrinſecall. Here we muſt premiſe with Durand, that glorious bodies are not impaſſible, per privationem principii paſſivi; for they ſhall conſiſt of matter, and there ſhall be in them a temper of elementary qualities, that have contraries. Impaſſible then they are onelyonly per aliquod praeſtans impedimentum actualis paſſionis, ne fiat. All the doubt then is, whether the hinderance, or prevention of this actuall paſſion be from without, or from within.

1. Scotus, Durand, and others, reſolve, that it is onelyonly from without, ex manutenentia Dei, by Gods providence aſſiſting, and preſerving of them, either by poſitive reſiſtance of the corruptive influence of ſecond cauſes; or elſe as Scotus reſolveth, by not cooperating with any ſuch cauſes. He illuſtrates it by the ſimilitude of Shadrach, Meſhech, and Abednego in the fiery furnace, Dan. 3. That the fire did not conſume their bodies, it was not from any intrinſick impaſſibility in them, ariſing either from the want of paſſive power, or from ſomething ſeated in their bodies contrary unto fire, and ſo making head, and reſiſtance againſt it. But the cauſe of it was onelyonly from without: Becauſe Gods will was not to concurre with the conſumptive operation of the fire, as touching their bodies.

Againſt this Suarez in tert. part. Thomae. tom. 2. diſp. 48. p. 370ſect, 3. p. 530. objects, that this is not ſo agreeable unto that of Paul, 1 Cor. 15.53. This corruptible muſt put on incorruption, and this mortall muſt put on immortality. For to put on incorruption and immortality in rigour of ſpeech ſignifies more then extrinſecall protection of God, hindering extrinſecall Agents. Beſides (ſaith he) Chriſts body was impaſſible otherwiſe after his reſurrection, then it was while it lay in the ſepulcher: But in the grave it was incorruptible by the outward providence of God, which would not ſuffer it to ſee Corruption, to be reſolved into duſt, and aſhes, or into the foure elements, or into any ſuch thing.

Hereupon Suarez himſelfe concludes, that the bodies of the bleſſed ſhall be made impaſſible, by ſome ſupernaturall quality, infuſed into them, and inherent in them, rendering them uncapable of all corruptive alteration: For it is of ſuch perfection, that it is able to reſiſt, and hinder the Agency of all the efficient cauſes of corruptive paſſion, pag. 531.

Thus you ſee, with what confidence theſe ſubtile diſputers determine of a point, that I am perſwaded can never be determined, but by the event. As for the foreign, that our glorified bodies ſhall be impaſſible, this the ſcripture clearely aſſerts, but as for the quomodo, the manner how, and the foreign, the cauſe by which it is, it ſpeakes hereof very ſparingly; and therefore I ſhall not adventure to determine peremptorily concerning it, but leave the deciſion of it unto the great day of revelation, when all the ſecrets, riddles, and myſteries of Divinity ſhall be fully and diſtinctly unfolded.

A ſecond prerogative of glorified bodies, that our Apoſtle ſpecifies, is glory, which is the ſame with that which the Schoolmen tearme, clarity. It is, ſowen in diſhonour, it is raiſed in glory, 1 Cor. 15.43. Then ſhall the righteous ſhine forth, as the ſunne in the kingdome of their father, Math. 13.43. Of this, the miraculous and extraordinary majeſty of the countenance of Stephen might be a glance, and preſage, Acts 6.15. All that ſate in the councell, looking ſtedfaſtly on him, ſaw his face, as it had beene the face of an Angell, that is, bright, and glorious And unto it, we may adde the luſtre of Moſes his face, which ſhone ſo gloriouſly, that the Children of Iſrael were afraid to come neare him, and he forced to put a veile upon it, p. 371till he had done ſpeaking with them, Exod. 34.29,30,33,35. If ſuch was the glory of the countenance of Stephen, & Moſes, whileſt they were mortall, and fraile men here on earth; then how will the Countenance of glorified ſaints glitter, when they ſhall communicate in the glory of Chriſts owne body; for unto this the glory of Moſes, and Stephen's faces doth not bare ſo much proportion, as the light of the ſmalleſt ſtarre hath unto the ſplendour of the ſunne. It is well obſerved by ddClaritas, quae poſtrema dos eſt glorificati corporis ex eo proveniet quod gloria animae fic redundabit in corpus; ut quod animae ſpiritualitèr competit, in corpore corporaliter appareat. Nam tale quiddam, licet imperfecte, conting it nobis etiam in hâc vita. Hominis enim laeti ac benè conſcii, vultus ſerenus & quodammodo lucidus eſt, atque omniuo ſecundum affectus animi facies corporis mutari ſolet. Erit igitur in corporibus ſanctorum ſplendor quidam oculis conſpicuus, qui index erit gloriae ſpiritualis exiſlentis in anima in 4. Sentent. diſt. 48. ſect. 15. pag. 266.Eſtius, that the joy of the ſoule hath even here in this life an unperfect impreſſion upon the body, making the countenance ſerene, and cheerefull, and hereupon he inferreth the redundancy of glory, and happineſſe, from the ſoule unto the body. The ſpirituall glory of their ſoules ſhall be conſpicuous by the bodily brightneſſe of their countenances.

What the Schoolmen ſpeake concerning the flowing of the Clarity of a glorious body from the ſoule, is to be underſtood warily: and (if I be not miſtaken) Suarez giveth a very good interpretation of it. The truer expoſition (ſaith eeVerior expoſitio eſt, hujuſmodi claritatem dici redundare à beatitudine animae non phyſicè, ſed proportione quadam, quia animae exiſtenti in ſtatu ita perfecto debita eſt ſimilis, ſeu proportionalis corporis perfectio. Suarez in tert. part. Thomae. tom. 2. diſp. 48. ſect. 2, pag. 528.he) is, that this clarity of the body is ſaid to redound unto it from the ſoule, not phyſically, but by a kind of proportion, Becauſe unto the ſoule, exiſting in ſo perfect a ſtate, there is due the like or a proportionable perfection of the body.

A third priviledge of glorified bodies, mentioned by the Apoſtle, is power: It is ſowen in weakneſſe, it is raiſed in power, verſ. 43. that is, endewed with a ſtrength, that is above the reach of inward infirmities, or outward dangers. This ſtrength is that glorious endowment of the body, which the Schoolmen tearme agilitie, whereby the body is moſt perfectly ſubjected unto the ſoule in regard of Motion, ut mobile principio motivo: By it, it is inabled to move, whereſoever thep. 372ſoule will have it; to the right hand, or to the left, upwards, or downwards, and that without wearineſſe, and though not in an inſtant, yet with uncredible celerity. For it, they quote out of the old teſtament, Eſay. 40. verſ. 31. They, that waite upon the Lord ſhall renew their ſtrength: they ſhall mount up with wings as Eagles; they ſhall runne, and not be wearie, and they ſhall walke, and not faint. Out of the new Teſtament they alleadge ffQuomodo rapientur illi quorum corporibus in erit virtus agilitatis, quâ ſeipſapoſſint ad nutum animae in omnem partem facillimè movere; cum raptus motum ſignificet violentum? Reſpondeo, motum, quo ſancti ferentur in ſub…ime obviam Chriſto, raptum ob vocari, non violentiam, quae ibi nulla futura eſt; ſed vel propter celeritatem, qucmodo dicit Poeta, Quo nunc ſe proripit ille? quâ ratione etiam de Chriſto intelligi poteſt illud Apocalypſ duodecimo. Et raptu… eſt filius ejus ad Deum; & ad throuum ejus, id eſt, celer…imè ſublatus; nam & quae celeritèr fiunt, raptim fieri dicuntur: vel quia motus ille quamvis non contra raturam futurus ſit, utpotè procedeus ab internâ virtute, ſeu dote agilitatis; Erit tamen ſupra naturam, quemadmodum & ipſados futura eſt ſupernaturalis: vel deniquè raptus idoircò vocatur, quia non ita fiet ab internâ virtute; quinetiam magnum momentum adferat externum illud objectum, quodam modo trahens, & rapiens ad ſe Beatos, ipſe nimirum Chriſtus, ad quem in ſublimi conſpicuum, & glorioſum, tanquam ad caput ſuum, omnia membra, velut ab ipſo attracta, ſeſe quam celerrimè movebunt, nam ab objecto trabi & rapi quippiam, notum eſt; utovem à ramo viridi ſibi oſtenſo, puerum à pomo, filium à matre conſpectâ, ac viciſſem, matrem à filio; quae tamen omnia moventur etiam ab interna quadam & inſita virtute. Eſtius in locum.1 Theſ 4.17. Whence they collect, that glorified bodies ſhall be made ſo ſtrong, nimble, & agile, as that they ſhall be able to meet the Lord in the aire, & afterwards to ſoare up with him unto the very heavens. Out of the Apocrypha, they cite wiſedom. 3.7. In the time of their viſitation they ſhall ſhine, and runne to and fro like ſparkes among the ſtubble.

A fourth endowment of glorified bodies, which Paul reckoneth up, is ſpirituality. It is ſowen a naturall body, it is raiſed a ſpirituall body, 1 Cor. 15.44. This is that, which the Schoolemen call ſubtilty. The miſ-interpretation of which by ſome, I have before noted, and then alſo I acquainted you with Capreolus, and Durand their expoſition of it, which, I confeſſe, is orthodox, but yet not the meaning of the Apoſtle in this place: For a naturall body, unto which a ſpirituall body is here oppoſed, is in the Greeke, not foreign, but foreign, an animal or ſoulie body, that is actuated, and animated by the ſoule after a naturall way, and manner, by the intervention of bodily helps, ſuch as eating, drinking, ſleeping, and the like. In all congruence of oppoſition p. 373then, ſpirituality is here oppoſed unto animality, and a glorified body is ſaid to be ſpirituall, in regard of an immediate ſupportance by the ſpirit, without any corporall meanes, in an everlaſting, incorruptible, bleſſed, and glorious life. In the reſurrection they neither marry, nor are given in marriage, but are as the Angels of God in heaven, Math. 22.30. without any uſe of the generative, and nutritive faculties.

The Fourth, and laſt place, which I ſhall alleadge touching this particular, is Rom. 8.23. Where the full, and perfect glorification of the bodies of thoſe, that here receive the firſt fruites of the ſpirit, is tearmed Synecdochically in regard of the tearme from which it is, redemption, to wit, from all the puniſhments of ſinne; and in conformity hereunto the day of generall judgment, and reſurrection, is ſtiled the day of redemption, Epheſ. 4.30. There is a redemption by way of price, and a redemption by way of power: The redemption of both our ſoules, and bodies, in a way of price, was finiſhed by Chriſt, in the worke of his humiliation, and he reſted from it upon the day of his owne reſurrection. The redemption of our ſoules, by power, is perfected in the houre of death. But the redemption of our bodies, by power, will not be conſummated, untill the day of our reſurrection, and then they ſhall be fully delivered from the bondage of corruption, into the glorious liberty of the children of God.

And thus have I confirmed our future conformity, in ſoules, and bodies, unto the all fulneſſe of glory, that dwelleth in the humanity of Chriſt. Now the certainty hereof ſhould comfort us againſt the ſinfull corruptions of our ſoules, the naturall cumber and wearineſſe, the moſt ignominious deformities, the moſt painfull infirmities of our bodies, all other wants, and miſeries of our lives, and laſtly, the feare of death, a King of terrours unto all, that are out of Chriſt.

1. Againſt the ſinfull corruptions of our ſoules. There is no evill of ſo malignant a nature, as ſinne, and therefore nothing ſo great, and grievous a burden unto a pious, and ſanctified ſpirit; Nothing ſo ſtrong an argument for griefe, p. 374and mourning. But now the aſſured hope of our conformation unto Chriſts glory, will put due limits, and bounds unto this our ſorrow, ſo that it will keepe it from degenerating into deſpaire, and keep us from being ſwallowed up of over much ſorrow, 2 Cor. 2.7. for it aſſureth us, that all our corruptions ſhall one day be totally, and finally ſubdued, and we ſhall be endewed with a ſpotleſſe holineſſe, that cannot be defiled, and ſo ſhall be preſented unblameable, and unreproveable in the ſight of God, Col. 1.22.

Secondly, Here is comfort againſt the naturall cumber, and wearineſſe, the ignominious deformities, the painfull infirmities of our bodies, &c. For our reſurrection will be a glorious redemption from them all. Here many times our dull, and unactive bodies are unable, or unready to obey the commands, to performe the deſires of our ſoules, and ſo are burdenſome clogs, and not ſerviceable helps unto them. That, which is ſowed in weakeneſſe, ſhall be raiſed in power. Glorified bodies ſhall be endewed with ſuch a power, as ſhall render them moſt obedient, able, and agile inſtruments of their ſoules. The Speed of their motion ſhall be like that of the devouring fire in a heape of drie ſtubble, and the height of it ſhall ſurpaſſe the towring flight of the eagle: For they ſhall be able to meet the Lord in the aire, 1 Theſ. 4.17. when he comes to judgment, and afterwards mount up unto the third, and higheſt heavens. Suppoſe we have blemiſhes, either naturall, or contracted, that render us deformed in the ſight of men; Why the glory, and beautie of the reſurrection will exclude all defects. The moſt unhanſome, ill-favoured, and miſ-ſhapen body of a ſaint, ſhall be faſhioned like unto Chriſt's glorious body. Our bodies here are little better then receptacles of frailty, and paine, ſubject unto all manner of inward diſtempers, or outward annoyances. But the impaſſibility, and clarity of our bodies in their glorified condition be will an abundant compenſation for all this. He, that can with an eye of faith behold the future configuration of his vile body unto Chriſts body of glory, will with patience ſupport his ſpirit under the tedious languiſhment of a lingering conſumption, under the raging violence of ap. 375peſtilentiall feaver, under the otherwiſe unſupportable torments of the goute, cholick, ſtone, &c.

And in the third place, he will patiently undergoe all other wants, and miſeries of this life. As for wants, he knoweth, that we have Gods promiſe to ſupply them, Phil. 4.19. God ſhall ſupply all your need, according unto his riches in glory by Chriſt Jeſus. As for all the moſt grievous aflictions of this life, he expects a far more exceeding weight of glory, that will overpoyſe them, 2 Cor. 4.17. The Apoſtle there expreſſeth our future bliſſe in foure gradations, 1. It is glory. 2. it is maſſie, or weightie glory, whereas our aflictions are but light. 3. it is eternall, and in compariſon of that, our aflictions are but for a moment, 4. it is a farre more exceeding weight, then our aflictions, foreign, exceedingly exceeding, or above meaſure exceeding, that is, it is unmeaſurable. I reckon that the ſufferings of this preſent time are not worthy to be compared with the glory that ſhall be revealed in us, Rom. 8.18. This life unto the beſt is Bochim, a vale of teares. Here they ſow in teares, Pſal. 126.5. Thou feedeſt them with the bread of teares, and giveſt them teares to drink in great meaſure, Pſalm. 80.5. But light is ſowen for the righteous, and gladneſſe for the upright in heart, Pſalm. 97.11. and a glorious harveſt will come, wherein they ſhall reape in joy, and God ſhall wipe away all teares from their eies, Revel. 21.4. Man, that is borne of a woman, is of few dayes, and trouble, Job. 14.1. man is borne unto trouble, as the ſparkes flee upward, Job. 5.7. But there remaineth a reſt unto the people of God, Hebr. 4.9. a reſt from all their labours, Revel. 14.13. their hearts therefore may be glad, and their glory may rejoyce, and their fleſh alſo ſhall reſt in hope, Pſalm. 16.9. who almoſt, but may take up that complaint of the Pſalmiſt, Pſalm. 88.3. My ſoule is full of troubles, and my life draweth nigh unto the grave. But unto it, all Chriſt's members may oppoſe that which David ſpeaketh in the name of Chriſt himſelfe; Thou wilt make knowne unto mee the waies of life. Thou ſhalt make me full of joy with thy countenance, Act. 2.28. Here Gods people have waters of affliction of a full cup wrung out unto them, Pſalm. 73.10. Here they have a full draught of miſery; But againſt the bitterneſſe of this cup they may be p. 376cheared by expectation of the river of divine pleaſures, the ſtreames thereof make glad the city of God, which God hath promiſed to make all thoſe drinke of, that put their truſt under the ſhadow of his wing: For with him is the fountaine of life; in his light ſhall we ſee light, Pſalm. 36.8,9. Amongſt the miſeries of this life, we may well range the infamy of our names, and it is common, and incident to the moſt of men, Who almoſt ſo innocent, but hath occaſion to complaine as David, Pſal. 69.19,20. Thou haſt knowne my reproach, and my ſhame, and my diſhonour, &c. Reproach hath broken my heart, and I am full of heavineſſe. Againſt this we ſhould comfort our ſelves with this confidence, that God will one day cleare up our reputations, and wipe away all obloquies from our names. The Lord Chriſt will come to be glorified in his ſaints, and to be admired in all them, that believe, 2 Theſ. 1.10. The Lord Chriſt will be the fountaine of their glory, and the meaſure of it will be unto admiration.

Unto the reproaches, which the names of ſaints, and Believers lie under, we may add that, which miniſtreth no leſſe argument of griefe, and ſorrow unto a ſanctified ſoule; the unavoidable ſociety of the ungodly. How was juſt Lot vexed with the filthy converſation of the wicked, 2 Pet. 2.7. Woe is me ſaith David, that I ſojourne in Meſech, that I dwell in the tents of Kedar, Pſalm 120.5.

But againſt this we muſt ſolace our ſelves by the hopes of Gods glorious preſence, in which we ſhall enjoy, as Chriſt now doth, fulneſſe of joy, and pleaſures for evermore at the right hand of God.

Laſtly, here is comfort and encouragement unto thoſe, that are Chriſts, againſt the terrours of death; When we are as Joſhua and David, to goe the way of all the earth, Joſhua. 23.14. 1 Kings. 2.2. to die; This conſideration may comfort us, that God will ſhew us the path of life, make knowne unto us experimentally the waies of life. Nature trembleth to conſider, that one day it muſt deſcend downe into the throne of death, make it's bed in the duſt among wormes, and putrefaction. But Faith erects the ſoule by giving evidence of our future full vindication from all the diſhonourp. 377of the grave, and full conformity unto the all-fulneſſē of Chriſts glory.

Laſtly, the all-fulneſſe of glory that dwelleth in Chriſts humanity, may be applied in a way of exhortation.

1. Becauſe it is the pattern & pledge of our owne fulneſſe of glory, Phil. 1.21. Therefore it ſhould weane us from the love of this miſerable world and life, and quicken in us an earneſt expectation of, and fervent longing for that time & day, wherein this glory ſhall be not only revealed, but communicated unto us. Death will put a period unto the moſt laſting joyes of this world, & therefore we ſhould not let out our hearts unto them; but there are pleaſures at Gods right hand, that are beyond its reach, for they ſhall be for evermore. The word foreign, is derived from a word that ſignifies victory: becauſe **Rivet in locū.eternity is as it were a conqueſt of time, and whatſoever is meaſured thereby. Unto theſe everlaſting delights our ſoules ſhould be alwaies ſuſpiring. Here we are troubled with the paſſibility, animality, and weakneſſe of our bodies, and we dread all thoughts of the corruption and diſhonour of the grave; and therefore we ſhould ſigh and groane in our ſelves for the redemption of our bodies, we ſhould ardently wiſh and pray for incorruptible, powerfull, glorious, and Spirituall bodies. The ſin of the ſoule is an heavier loade unto a gracious heart, then the frailty of the body. O wretched man, that I am, ſaith Paul, who ſhall deliver me from the body of this death, Rom. 7.24. Why death it ſelfe will give a full and finall deliverance; it will exempt as from the pollution of ſin, ſo from the vexation of all temptation to it. After death there will be no more any luſtings of the fleſh againſt the Spirit, no more any warring of the law in our members againſt the law of our minds, and bringing us into captivity unto the law of ſin, which is in our members, Rom. 7.23. And therefore death is deſirable by all that are in Chriſt, Phil. 1.23. ſo it be with ſubmiſſion unto the decree of God, with a patient contentation to ſerve our owne generation by the will of God, Act. 13.36. To do firſt that ſervice for the Church, which God hath appointed us. No filthineſſe comparable unto that in the ſpot of ſin, and therefore how welcome ſhould ap. 378glorified condition be unto us, in which we ſhall be without ſpot, blemiſh, wrinkle, or any ſuch thing. The mortification of ſin in this life is attended with the peace of conſcience, that paſſeth all underſtanding: but becauſe it is not perfect, therefore it is often interrupted with ſtormes. But the utter eradication of ſin is followed with a perpetuall calme, and therefore ardently deſired by all that know and prize tranquillity of Spirit. A cluſter of grapes cut down at the brook of Eſhcol, and brought into the wilderneſſe, was very ſweet, Numb. 13. Oh then how pleaſant will the whole vintage in the land of Canaan be! If the firſt fruites of our glory be ſo joyous, and delightfull, O then the comfort that we ſhall reap in the whole crap, or harveſt! The fulneſſe and perfection of our glory is ſuch, as never entered into the heart of man, 1 Cor. 2.9. The glory of Chriſt in his transfiguration on the mount was ſo ſatisfactory unto Peter, as that he deſired his ſight of it might never have end or interruption. Then anſwered Peter and ſaid unto Jeſus, Lord it is good for us to be here: if thou wilt let us make here three Tabernacles, one for thee, and one for Moſes, and one for Elias. And yet Peter was only a ſpectator of this glory, and had himſelfe no ſhare in it. O then what infinite ſatisfaction may we expect in the beholding of Chriſts glory in heaven! for it will be accompanied with an everlaſting enjoyment thereof; the luſtre of it will be diffuſed unto us, ſo that ſome ſhall enjoy the glory of the Sun, ſome of the Moone, ſome of the Starres, 1 Cor. 15.41. We may conclude then of heaven, as Peter of the mount of Chriſts transfiguration, Lord it is good for us to be here. In earth we are ſurrounded with ſpectacles of diſcontent, but in heaven the glory of Chriſt will be an all-pleaſing object: for in the ſight of it will ſtand part of our bliſſe, and therefore it ſhould command our hearts, and draw unto it our thoughts, and affections. Chriſt glorified is our treaſure, and where your treaſure is, there will your heart be alſo, Math. 6.21. Whereſoever the body is, thither will the Eagles be gathered together, Luk. 17.37. Math. 24.28. Hoſea chap. 1.11. Propheſying of the true members of the Church under the Goſpell, giveth them this character. They ſhall appoint themſelves one head; and aſcendentp. 379è terrâ, they ſhall come up out of the land: that is, they ſhall aſcend from earth to heaven in their deſires. In Cant. 8.3. the motion of the Church, even here in her ſtate militant, is aſcenſion. Who is this that commeth up out of the wilderneſſe. Though ſhe be in a wilderneſſe condition, yet the texminus ad quem of all her motions, is the land of promiſe, the heavenly Jeruſalem; ſhe is ſtill comming up out of the wilderneſſe. The conſtant prayer of the Church is for the comming of her Lord, and Husband, Chriſt Jeſus. and the ſpirit dictates this prayer unto her. The ſpirit and the bride ſay, come, Revel. 22.17. She knoweth, that the day of his comming will be her wedding day; And hath ſhe not reaſon to long for the conſummation of her marriage with ſo all-glorious an husband. She is aſſured, that the day of his comming will be her coronation day, wherein he will grant her to ſit with him in his throne, Revel. 3.21. and place upon her head a crowne of righteouſneſſe, 2 Timoth. 4.8. of life, Jam. 1.12. and glory, that fadeth not away, 1 Pet. 5.4. What more tempting and alluring, then the beauty of ſuch a crowne, the glory of ſuch a throne! And therefore ſhe hath great cauſe to love the appearing of the Lord Jeſus, 2 Timoth. 4.8. and to deſire, that it may be haſtened.

2. From Chriſt's all-fulneſſe of glory, and the certainty that we have of our participation thereof, we may be exhorted to uſe our ſtricteſt endeavours in our declining of ſinne, purſuite of holineſſe, and tracing the waies of new obedience. Hath not Chriſt decreed to make us glorious like himſelfe. The glory which thou gaveſt me, I have given them, Joh. 17.22. and is it not then a very undecent thing for us, to have here inglorious ſoules, baſe and unworthy affections, and converſations? He hath prepared for us riches of glory; And unto ſuch riches will not poore and low ſoules be unſuitable? We are begotten by the refurrection of Jeſus Chriſt unto a lively hope, an inheritance incorruptible, and undefiled, and that fadeth not away, reſerved in heaven for us, 1 Pet. 3.4. and unto ſuch an undefiled, and heavenly inheritance will not defiled conſciences, and earthy minds be altogeather diſproportioned, and ſo unqualified, and unmeete for the partaking of it?p. 380If you compare verſ. 20, 21. of 3 Phil. you may find an argument to ſtirre us up unto heavenly mindedneſſe. We looke from heaven for the ſaviour, the Lord Jeſus Chriſt, who ſhall change our vile body, that it may be faſhioned like unto his glorious body, &c. Therefore let our converſation be in heaven. Here on earth, as it was ſaid of Lazarus, Luk. 16.25. we receive our evill things. Even a Jacob complaines of the few dayes of his Pilgrimage, as evill, Gen. 47.9. and unto a Solomon all things under the ſunne were vanity, and vexation of ſpirit, Eccleſ. 1.2. and therefore while our bodies are faſtened unto the earth, this theater of miſery, our ſoules ſhould ſoare up to heaven in devotion. Becauſe thoſe, that have choſen Chriſt for their Head, and King, ſhall aſcend from earth to heaven in their bodies at the reſurrection, aſcendent è terra, Hoſ. 1.11. They ſhall come up out of the land; therefore it is fit, that now in this life they ſhould come up out of the land, aſcend, and mount unto heaven by divine, and ſpirituall meditations, and heavenly affections. When Chriſt took Peter, James, and John, to be witneſſes of his glorious transfiguration, he bringeth them up into a high mountaine apart, Math. 17.1. and why might not this betoken, that to qualifie us for the contemplation of Chriſt's glory here, and the fruition of it hereafter, there is requiſite an elevation, and ſeparation of our hearts from the diſtractions of all things here below.

Saint John having propounded our future conformitie unto Chriſt's glory, 1 Job. 3.2. when he ſhall appeare, we ſhall be like him, &c. he preſently addeth, verſ. 3. that the hope of this conformitie is accompanied with unfeigned endeavours after purity; and every man, that hath this hope in him, purifieth himſelfe, even as he is pure. And indeed it would be very irrationall for a man to hope to be like Chriſt in his glory, and happineſſe, and at the ſame time to reſolve to be unlike him in his grace, and holineſſe. In Rom. 8.23. they, that waite for the Adoption, that is, the conſummation, and manifeſtation of their adoption, to wit, the redemption of their bodies, are deſcribed by the Apoſtle to be holy, and penitent perſons, ſuch as have the firſt fruits of the ſpirit, Gal. 5.22,23.p. 381and ſuch as groane within themſelves, that is, under the ſight and ſenſe of their luſts, and corruptions. This connexion of ſpirituall ſorrow, and humiliation, with the firſt fruits of the ſpirit, is very congruent; becauſe there is a great deale of equity in this, that we ſhould mourne, and groane for that, which grieveth the Spirit, by whoſe graces we are ſealed, that is, marked out for redemption, Epheſ. 4.30. In heaven the ſpirits of juſt men ſhall ſhall be made perfect, Epheſ. 12.23. and if we deſire after death to be rankt amongſt them, we ſhould labour by the promiſes to cleanſe our ſelves from all filthineſſe of the fleſh and ſpirit, perfecting holineſſe in the feare of God, 2 Cor. 7.1. to be perfect, as our father, which is in heaven, is perfect, Math. 5.48. When we awake, ſatisfaction with the image or likeneſſe of God will be our reward, Pſal. 17. verſ. laſt. and therefore here it is our duty to put on the new man, which is renewed after the image of God. When our ſoules are ſinleſſe, then they ſhall be compleatly happy; and therefore the inchoatiō of their bliſſe conſiſteth in repentance for, & mortification of ſinne. The veſſell of our bodies ſhall one day be repleniſhed with glory, & therefore every one ſhould know how to poſſeſſe it in ſanctification, and honour, not in the luſt of concupiſcence, 1 Theſ. 4.4. Chriſt will faſhion our bodies like unto his glorious body, and therefore unfitting to debaſe them unto the drudgery of ſinne. O how can they hereafter be meete receptacles of, and qualified ſubjects for glory, if we wholly make them the inſtruments of our luſts; and their members weapons of unrighteouſneſſe? veſſels unto honour ſhould purge themſelves from veſſels unto diſhonour, and not proſtitute themſelves unto ſuch ſordid uſes, as thoſe are applied unto, 2 Timoth. 2. verſ. 20, 21. If we are veſſels of mercy, which God hath prepared unto glory, and on whom he will make knowne the riches of his glory, Rom. 9.23. we ſhall be very ungratefull, if we doe not glorify him in our bodies, and ſpirits, 1 Cor. 6.20. if we employ any faculty of this, or member of that, unto his diſhonour. The bleſſedneſſe of glorious ſaints in heaven is to ſee God face to face, 1 Cor. 13.12. to ſee Chriſt, as he is, 1 Joh. 3.2. And therefore for this every gracious ſaint prepareth by ſeeking his facep. 382here in his ordinances. Pſalm. 27.8. Becauſe God will one day make knowne unto us the wayes of life, Pſalm. 16.11. in a way of poſſeſſion, therefore it is fit that now we apply our ſelves unto Gods ſhewing us the way of life in the way of inſtruction and revelation. Our conſtant prayer ſhould be that of Davids, Pſalm. 25.4,5. Shew me thy waies, o Lord, teach me thy paths, lead me in thy truth and teach me. Chriſt prayeth in the behalfe of all the elect, thoſe whom his father hath given him, that they may be where he is, and that they may there behold, that is, enjoy his glory, which God hath given him, John 17.24. Now unto this prayer our ſoules do not ſay a hearty Amen, unleſſe they pant after the aſſemblies of the ſaints, and communion with Chriſt in them, as the hart panteth after the water brookes, Pſ. 42.1,2. Where two or three are gathered together in the name of Chriſt, there hath he promiſed to be in the midſt of them, Math. 18.20. And they that loath ſuch ſociety, would ſoon be tired and cloyed with the happineſſe of heaven. There are perſons loathing Chriſt, and loathed by him: thoſe that principally affect ſuch, and delight moſt in their felloſhip and company, do not cordially care to come where Chriſt now is in his exalted condition; and if their hearts were left unto their liberty of choice, they would refuſe the pleaſures of paradiſe for thoſe of an alebench or taverne, if they were perpetuall. And if it were poſſible for thē to have a view of the glory, which God hath given Chriſt, they would quickly be weary of ſo happy a ſight, and turne away their eies from beholding it.

Thus have I at laſt gone over the ſeverall branches of that all-fulneſſe which dwelleth in Chriſt I ſhall briefly inſiſt upon ſome uſes that may be made of them, conſidered jointly, and ſo I ſhall put a concluſion unto my meditations upon this ſubject.

Theſe Uſes ſhall be either of information, exhortation, or conſolation.

1. Of Information, and they ſhall be two.

1. From this all-fulneſſe that dwelleth in Chriſt, we may inferre his incomprehenſibleneſſe. He is a mine, unto the bottomep. 383of which we can never digge. He is an ocean, that can never be fathomed. His riches are ſaid to be unſearchable, Epheſ. 3.8. which Epithet denoteth the undiſcoverableneſſe of them by the light of nature, the incomprehenſibleneſſe of them by the light of faith.

1. The abſolute undiſcoverableneſſe of them by the light of nature. Fleſh and bloud can never reveale them; ſo that without divine revelatiō, we had been as utterly ignorāt of thē, as the world was of the mines of America, before the diſcovery of Columbus. The word foreign, trāſlated unſearchable, ſignifieth not to be traced out by the footſteps: for foreign, is to find out by the footſteps. The riches of Chriſt are not to be traced out by any footſteps of them: for in the whole book of the creature, there are no veſtigia, no prints left of them.

2. The riches of Chriſt are ſaid to be unſearchable in regard of their incomprehenſibleneſſe by the light of faith. We may comprehend them manu, not viſu, 1 Cor. 2.9. That faith which is moſt quick ſighted, doth not reach a full, adequate, and comprehenſive knowledge of them: Of the riches of glory it hath only a glimpſe, and that a farr off: The riches of grace, redemption, righteouſneſſe, &c. it ſeeth only darkly, and dimmely, as through a glaſſe; and then the riches of his divine perſon and nature are abſolutely infinite, and therefore cannot be comprehended by the finite underſtanding of man: For between the object comprehended, and the power or faculty comprehending, there muſt be a proportion. But between that which is finite, and that which is infinite, there is no proportion. As the Apoſtle ſaith here of the riches of Chriſt in generall, that they are unſearchable, ſo in Col. 2.3. he affirmeth particularly concerning the treaſures of wiſdome and knowledge in Chriſt, that they are hidden, and they are ſaid to be hidden, becauſe they are totally and altogether concealed from the unregenerate, Math. 16.16. 1 Cor. 2.14. 1 Cor. 1.23. And becauſe they are but ſparingly and in meaſure here in this life manifeſted unto the regenerate, 1 Cor. 13.12.

2. From this all-fulneſſe that dwelleth in Chriſt, we may inferre the excellency and preciouſneſſe of the calling of the miniſtry: p. 384for it is by God deſigned unto the propoſall and application of this all-fulneſſe unto the ſons of men: and what calling or office can have a richer, a more noble, and diviner object? We have (ſaith the Apoſtle) this treaſure in earthen veſſels, 2 Cor. 4.7. Though the moſt faithfull, holy, and diligent miniſters of the Goſpell be but earthen veſſels, yet they hold a divine and heavenly treaſure. In Chriſt are hid all the treaſures of grace, of wiſdome, and knowledge. And miniſters are Chriſts Almoners and cofferers, to diſtribute theſe treaſures unto poor, hungry, and naked ſoules. And what imployment can be more honourable in it ſelfe, and more beneficiall unto a man, by the fall of Adam ſunke into an extremity of want and poverty? The Apoſtle Paul acknowledgeth, that to preach the unſearchable riches of Chriſt, was a great grace given unto him, Eph. 3.8. where I ſhall take notice of three things.

1. The riches of Chriſt were either ſuch as he was poſſeſt of in himſelfe, or ſuch as he communicatth unto us.

1. Such as he is poſſeſt of in himſelfe, The riches of his perſon, and natures, his rich and glorious offices, the riches of his ſatisfaction, merit, ſpirit, knowledge, power, and glory.

2. Such as he communicateth unto us, the riches of juſtification, ſanctification, and glorification.

2. To unfold the Metaphor, riches imply 1. plenty. 2. plenty of things, that are of price and value.

3. Theſe riches are ſaid to be unſearchable, becauſe undiſcoverable by the meere light of nature, though never ſo much improved; and becauſe incomprehenſible by the light of grace, though never ſo much raiſed. Now to apply all this to our preſent purpoſe: here be three things in the object of a miniſters ſtudy and worke, to ſet forth the dignity of his office. 1. Largeneſſe. 2. Preciouſneſſe. 3. Myſteriouſneſſe.

1. It is a large, wide, and extenſive object; Riches, and riches ſo unſearchable, as that they can never be counted or ſummed up by any created underſtanding.

2. It is a precious and rich object; riches, and riches of Chriſt. Unto all riches things of worth are required. But theſe riches are of an extraordinary nature; they are of Chriſt, p. 385and therefore divine, and heavenly.

Laſtly, it is a myſterious, deepe, and abſtruſe object. The riches of Chriſt are unſearchable: for nature …an make no diſcovery of them at all; and even grace can make but a very defective, and inadequate diſcovery of them. We know but in part, 1 Cor. 13.12.

2. From the all-fulneſſe that dwelleth in Chriſt, I ſhall inferre, and preſſe two Exhortations.

The firſt ſhall be unto thoſe, that as yet have no intereſt in Chriſt. Becauſe there dwelleth in him all-fullneſſe, therefore he is an all-ſatisfying object, an object that will quiet, and content the ſoule of a man; and therefore hence they may be exhorted unto a moſt diligent appliance of themſelves unto thoſe meanes, by which God ordinarily unites unto Chriſt thoſe, whom he hath given him among'ſt the ſonnes of men. Out of Chriſt, it fareth with a ſoule as with Noah's dove at her firſt ſending forth, before the waters were abated from off the face of the ground. She can find no reſt for the ſole of her foot, Gen. 8.8,9. All the honours, and preferments, that the moſt ambitious hopes can fancy to it ſelfe; All the riches, & treaſures, that both the Indies can afford, the treaſures of darkeneſſe, and hidden riches of ſecret places, Eſay. 45.3. the precious things of the earth, and the fulneſſe thereof, Deut. 33.16. the fulneſſe of the wine preſſe, Numb. 18.27. the hid treaſure, with which God filleth the belly of the men of this world, Pſal. 17.14. to be filled with the fineſt, or fat of the wheat, Pſal. 147.14. All theſe cannot yield full ſatisfaction unto a reaſonable ſoule, in that they will ſtill prove improportionate unto it's na ure, which is ſpirituall, and to it's capacity, which is boundleſſe, and therefore muſt needs leave the ſoule unquiet, the mind unſatisfied, alwaies flitting from one thing unto another, the deſires ſtill roving, and reſtleſſe, ſtill longing after higher honours, and more riches; And therefore as our Saviour ſaith, a mans life conſiſteth not in the abundance of the things, which he poſſeſſeth, Luk. 12.15. But now Chriſt, and his fulneſſe, are proportionable both unto the ſpirituall nature, and boundleſſe capacities of our ſoules; and therefore abundantly ſatisfactory.

p. 3861. Ʋnto their ſpirituall nature, that his fullneſſe will ſuite and fit well enough, in that it is ſpirituall. His riches, treaſures, his feaſt of fat things, of fat things full of marrow, &c. Eſay. 25.6. are all ſpirituall.

2. Ʋnto their boundleſſe capacitie: for his fulneſſe is an all fullneſſe, & in ſome particulars of it, there is an abſolute infiniteneſſe, as in the fulneſſe of his God head, in the fulneſſe of his ſatisfaction & merit: & therefore, there is in it an all-ſufficiency to ſatisfie the deſires of the ſoules. Hereupon he is tearmed the deſire of all nations, Hag. 2.7. not onelyonly a perſon deſired, or deſirable in the concrete, but deſire, in the abſtract Now this importeth, ſaith Biſhop Lake upon the words, that he is totus deſiderabilis, altogeather, and in every part deſirable, and totum deſiderabile, whatſoever the heart of man can deſire, all that can be deſired. Eſau ſaid unto his father, haſt thou not reſerved a bleſſing for me, haſt thou but one bleſſing, O my father? Bleſſe me, even me alſo, O my father, Gen. 27.36,38. There is no colour for any ſuch language unto Chriſt: for in him dwelleth all-fulneſſe of bleſſings; bleſſings enough to ſatisfie the deſire of all believers in all nations. He hath reſerved a bleſſing for the Gentiles, ſo that they partake of the roote, and fatneſſe of the olive-tree, Rom. 11.17. Plutarch in the life of Phocion,When a certaine Gentlewoman of Jonia ſhewed the wife of Phocion all the rich Jewels, and precious ſtones ſhe had, ſhe anſwered her againe; all my riches, and Jewels, is my husband Phocion. Every believing ſoule hath farre greater reaſon to ſpeake thus of it's husband, Chriſt; for in him, it is peſſeſt of ſuch unſearchable riches, and treaſures, as that in compariſon of it, all the wealth in the world is but droſſe, and dirt…. It hath a ſhare in his all-fulneſſe, and therefore it will ſet downe its reſt, and enjoy full ſatisfaction: with the Martyr it will cry, None but Chriſt, none but Chriſt: With the Pſalmiſt, It will ſay, whom have I in heaven but thee; and there is none upon earth, that I deſire beſides thee, Pſalm. 73.25. I wiſh for nothing but this, that I may alwaies feed on, reliſh, and taſt of thy ſweetneſſe, fatneſſe, and fulneſſe.

Unto this proportion, that is in Chriſts fulneſſe, unto the ſoule, adde we in the next place, the perpetuitie hereof, Chriſtp. 387is as a ſuitable, ſo an eternall good unto the ſoule: For this all-fulneſſe will dwell in him unto all eternitie. He is that tree of life ſpoken of Revel. 22.2. that ſhall beare twelve manner of fruits, and yield her fruit every monethmonth. He ſhall be no wither'd, no barren tree, but fruitfull; and the fruit, that he ſhall beare, ſhall be precious: He ſhall be a tree of life. Next, it ſhall be plentifull, twelve manner of fruits. Unto it, laſtly, there ſhall agree a laſting verdure, and freſhneſſe, It ſhall yield fruit every monethmonth: There ſhall be with it a perpetuall Autumne. A Spaniſh Ambaſsadour. when the Venetians made oſtentation unto him of their vaſt and repleniſhed treaſurie, he told them that their treaſurie had no roote, and therefore might ſoone be drained: But the treaſury of his maſter had a roote, the mines of America, ſo that when his coffers were emptie, he could quickly repleniſh them againe. All terreſtriall treaſures, and riches, are rootleſſe, and therefore may be conſumed, and end in want, and poverty. But the ſpirituall riches and treaſures of a Chriſtian have an eternall roote in the heavens, the all-fulneſſe, that dwelleth in Chriſt, and therefore can never be exhauſted; although they may be much diminiſhed, when by ſins of preſumption they put a ſtop unto ſome influences of this unwithered roote.

What hath been ſaid ſerveth to ſhew us the miſerable eſtate of men without Chriſt: for without him, in themſelves, and in all things elſe, there is nothing, but vanity and emptineſſe. In him alone there dwelleth all-fulneſſe. And if they have no part in him, how can they partake of the bleſſed influence of his fulneſſe. As there can be no ſap in thoſe branches, which have no true union with the roote: ſo neither can there be any true, and ſaving good in thoſe men, which are not ingrafted into the true vine, Chriſt Jeſus; they may have a great deale of worldly treaſure to lay up for themſelves, but as our Saviour ſaith, Luk. 12.21. They are not rich towards God. In the fulneſs of their ſufficiency they ſhall be in great ſtreights, Job. 20.22. and wants: for they have not the love of God, in whoſe favour is life, Pſal. 30.5. They are voide of the image, and ſpirit of God, the earneſt of thatp. 388inheritance, which God reſerveth for his ſons; and therefore they ſhall never ſee the face of God, never enjoy the life of God. But in the ſtate of diſunion from Chriſt there is not onelyonly an utter emptineſſe of any ſaving good, but alſo a fulneſſe of all evill Prov. 1.31. and 14.14. Pſalm. 31.23. a fulneſſe of ſinne and a fulneſſe of miſery.

1. A fulneſſe of ſinne. As the earth upon the withdrawing of the ſunne is covered with darkneſſe, and with many thick, and groſſe vapours, fogs, and miſts: ſo the ſoule, upon the abſence of Chriſt, is overſpread with ſpirituall darkneſſe, with ignorance, with ſinne, with noyſome and corrupt luſts.

And upon this ſecondly, there will follow another fulneſſe, a fulneſſe of miſery, and unhappineſſe. They ſhall be filled with miſchiefe, Prov. 12.21. They ſhall be filled with drunkenneſſe, and ſorrow, with the cup of aſtoniſhment and deſolation, Ezek. 23.33. Sometimes God gives many of them a foretaſt of their future fulneſſe of miſery in the horrible terrours of their guilty conſciences. The ſeven Angells poure out upon the heads and hearts of wicked men, even here in this life, ſeven golden vials, full of the wrath of God, Revel. 15.7. The Apoſtle ſpeakes in Heb. 10.27. of a certaine fearfull looking for of judgment and fiery indignation, which ſhall devour the adverſaries. But alas! the expectance of hell is but a flea-biting in compariſon of the experience of it. For this is the full wages of wickedneſſe, and the higheſt degree of Gods diſpleaſure againſt ſin. One reaſon, why ſuch as are reprobated from union and communion with Chriſt, are called veſſels of wrath, Rom. 9▪ is, becauſe they ſhall be filled with the wrath of God, and all the direfull fruits thereof; they ſhall be filled with all the fulneſſe of Satan▪ they ſhall be like the full roll of Ezekiel chap. 2.9,10. that was written within, and without; and the contents thereof were lamentations, and mourning, and woe: they ſhall be not only miſerable, but all over miſerable, miſerable in both ſoules and bodies; they ſhall not only be full of miſery, but the very fulneſſe of miſery ſhall be in them.

A ſecond exhortation ſhall be addreſſed unto thoſe that p. 389have already relation unto him; and it is, to labour after farther enlargements in their participation of his fulneſſe. For in him dwelleth all-fulneſſe, and of that we can never partake enough. In him are unſearchable riches and treaſures, and therefore we can never come unto the bottome. We ſhould not therefore put any ſtop, or ſuffer any diverſion in our endeavours to be inriched by him. To provoke hereunto, I ſhall propound by way of motive, Chriſts willingneſſe to impart of his fulneſſe, his invitation of us to receive it. Biſhop Andrews on John 1.14.John 1:14The breaſts that are full, have as great pleaſure in being drawen, as the child that draweth them. Aſſure our ſelves it is ſo here. There is majus deſideriū deplendi in him, then replēdi in us; a greater deſire in him to impart of his fulneſſe, then in us to receive; in him to fill, thē in us to be filled. Heare how earneſtly he himſelfe inviteth us. Eate O friends, drinke, yea drinke abundantly, O beloved, Cant. 5.1. Ho, every one that thirſteth, come ye to the waters, &c. Hearken diligently unto me, and eate ye that which is good, and let your ſoule delight it ſelfe in fatneſſe. Incline your eare, and come unto me, Eſay 55.1,2,3. If any man thirſt, let him come unto me, and drinke, John. 7.37. Let him that is a thirſt, come. And whoſoever will, let him take the water of life freely, Revel. 22.17. We have a call, and this licenſeth us to receive of his fulneſſe: we have a command, and this obligeth us to receive of his fulneſſe. Should ſome great man proclaime that his houſe was free, and open to all commers, that they might freely enter, and take their fill of pure and rich wines, of ſweet and dainty viands, and withall load themſelves with treaſures and precious jewels; what flocking would there be unto ſuch an ones houſe, what thronging and crowding about his gate to preſſe in upon him? Behold, Chriſt in Prov. 9. is repreſented under the name of wiſdome, as a great Queene, that keeps an open and a royall houſe for all commers. She ſends forth her maydens, verſ. 2, 3. that is, miniſters of uncorrupt both doctrine and life, to invite gueſts unto her well-furniſhed table. He ſends Ambaſſadours beſeeching by them to feed on his fatneſſe, and fulneſſe; He counſelleth every ſoule, as he did the Church of Laodicea, Revel. 3.18. to buy gold of him tryed in the fire, that they may be rich; to come unto him, as unto a p. 390ſpirituall ward-robe, and Iewelihouſe, and to take from him the robes of righteouſneſſe, the rich, and precious ornaments of all ſorts of graces. But this gracious offer, this beneficiall ad vice, we ſlight and contemne, like the Prodigall, Luk. 15.16,17. We forſake the plentifull proviſion, that is in our fathers houſe, where the hind…ſervans have enough, and to ſpare; And all our travaile is to fill our belly with huskes, that the ſwine doe eat. How cold are we in the acceptance of thoſe true, divine, and celeſtiall riches and treaſures, that are in Chriſt? and yet how doe our hearts pant after earthly treaſures, that are ſubject to corruption by the moth, and ruſt, and unto the violence, and rapine of robbers, Math. 6.19. Chriſt complained of the Jewes, how often would I have gathered you, But ye would not, Math. 23.37. He may complaine of us, how often would I have filled you, and ye would not. Well were men but truly convinced of their utter emptineſſe, and inſufficiency, as touching ſpirituals, and were their eyes opened to behold that all-ſufficient ſupply, which is to be had againſt it in the all-fulneſſe, that dwelleth in Chriſt, it is impoſſible they ſhould be ſo backward, as they are, in their reception thereof. But alas▪ this is a thing, that is hidden from moſt of our eyes.

Before I make an end of this uſe; I ſhall direct unto ſome helps, or meanes conducing unto enlargements in the communication of Chriſts fulneſſe unto us, And they ſhall be foure. 1. The actuation of our faith, which is our receiving, or acceptance of Chriſts fulneſse, 2. an increaſe in ſpirituall poverty 3. hunger, and thirſting after Chriſt's fulneſſe, 4. A diligent uſe of ordinances, which are inſtruments on Chriſt's part, by which he conveyeth unto us of his fulneſſe.

1. The Actuation the ſtirring up of our faith, which is our receiving, and acceptance of Chriſts fulneſſe. There is a fulneſſe of light in the ſunne, but it illightneth none, but thoſe, who open their eyes to admit, & make uſe of it's light. There dwelleth an all-fulneſſe in Chriſt; But what advantage can we expect thereby, unleſſe we open our hearts to receive of it? This all-fulneſſe is the vniverſall foode of the whole Church. It is a feaſt of fat things, of fat things full of marrow,p. 391Eſay. 25.6. But our hungry ſoules will receive but little ſatisfaction thereby, unleſſe by faith we feed on the ſeverall diſhes, that are therein. It comprizeth abundant proviſions, not onelyonly for the neceſſities, but alſo comforts, and delights of all his people: But we muſt reach out the hand of faith to ſupply thence all our wants, or elſe notwithſtanding this abundance, we may yet be in an indigent, and comfortleſſe condition. The Church hath in Chriſt breaſts of Conſolation, an abundance of glory, but ſhe muſt ſuck, before ſhe can be ſatisfied with theſe breaſts; She muſt milke out, before ſhe can be delighted with abundance of glory, Eſay. 66.11. Chriſt is the bread of life; but the bread of life cannot quicken, & nouriſh, unleſſe we eat of it: In him are the waters of life, but theſe waters cannot refreſh, and comfort, unleſſe we drinke liberally of them: And he that believeth, out of his belly ſhall flow rivers of living water, John. 7.37. Thoſe of the children of men, that put their truſt under the ſhadow of the Lords wings, that is, true believers ſhall be abundantly ſatisfied with the fatneſſe of his houſe, and he ſhall make them to drinke of the river of his pleaſures, Pſam. 36.7,8. The woman of Samaria ſaid to our Saviour, Sir, thou haſt nothing to draw with, and the well is deepe, Joh. 4.11. Chriſt indeed is a deepe well; But God (his name be prayſed for it) hath provided ſomething to draw with, the bucket of faith. Let us let downe this bucket into this well: Let us actuate, and exerciſe our faith upon the all-fulneſſe, that is in Chriſt, and hereby with joy we ſhall draw water out of the wells of ſalvation. Indeed this well is of infinite depth, the bucket of our faith is of a narrow capacitie, and our wants are continually renewed; for the ſupply of which, we muſt alwaies be letting downe, and drawing up this bucket of faith: We muſt not ſuffer it to be idle, but ſet it alwaies a worke: What the Apoſtle ſpeakes concerning the revelation of one part of Chriſt's fulneſſe, the fulneſſe of his righteouſneſſe, Rom. 1.17. may be applied unto the revelation, and communication of other parcels thereof: They are revealed, and communicated proportionably unto the growth, and progreſſe of our faith; From faith to faith.

p. 392A ſecond help, that will conduce much unto the enlargement of our participation of Chriſt's fulneſſe, is an increaſe in ſpirituall poverty, humility, ſelf deniall, and apprehenſion of our utter emptineſſe in ſpirituals. For this emptieth a man of himſelfe; and the more a man is emptied of himſelfe, the more roome is made for the fulneſſe of Chriſt, and ſo a ſoule is the better fitted and prepared for the reception thereof. Every valley, every lowly ſoule ſhall be filled, Luk. 3.5. The humble valleys are covered over with corne, Pſalm. 65.13. whiles the high hills are barren. Pride, ſelfe ſufficiency, ſelfe-dependancy, unqualifieth a man for receiving from Chriſts fulneſſe; for they fill a man with himſelfe, and the fuller a man is of himſelfe, the leſſe place there is for Chriſt. The rich (ſaith Mary) he hath ſent empty away, Luk. 1.53. Thoſe who are rich and full onelyonly in a proud opinion, he ſlightingly diſmiſſeth them, they get nothing of his fulneſſe: and no wonder; for they reliſh it not, they make no reckoning of it. To allude unto that of Solomon, Prov. 27.7. The full ſoule loatheth the honey combe; the ſoule that is full in fancy & conceit: Whereas on the other ſide, a ſoule throughly convinced of its owne wants and emptineſſe, cannot but be deeply ſenſible, that without a ſupply from Chriſt it is loſt, and undone for ever; and therefore its emptineſſe preſents unto it a continuall argument for mourning: And a mourning and humbled ſoule God will never leave unſatisfied, and uncomforted. I have ſatiated (ſaith he) the weary ſoule, and I have repleniſhed every ſorrowfull ſoule, Jer. 31.25.

The third meanes qualifying and fitting of us for receipts out of Chriſts fulneſſe, is hunger and thirſt after it: For this in ſome ſort enlargeth the capacity of the ſoule, makes it more capacious and comprehenſive of Chriſts fulneſſe, then otherwiſe it could be. Open thy mouth wide, and I will fill it, Pſalm. 81.10. Deſire is the mouth of the ſoule: if that be widened, we have Gods promiſe for the filling of our ſoules. Diſſatisfaction is the inſeparable curſe of inordinate and unlawfull deſires. But holy and heavenly deſires are ſtill rewarded with the bleſſing of ſatisfaction. Bleſſed are they which doe hunger, and thirſt after righteouſneſſe; for they ſhall be filled, Math. 5.6. p. 393He hath filled the hungry with good things, Luk. 1.53. He ſatisfyeth the longing ſoule, and filleth the hungry ſoule with goodneſſe, Pſalm. 107.9. I will powre water upon him that is thirſty, and flouds upon the dry ground, Iſa. 44.3. A thirſty ſoule is here reſembled unto dry ground, unto the earth in a great drought, when it doth as it were gape for raine: upon ſuch a ſoule (ſaith God) I will powre not drops, but flouds. David in Pſalm. 63.1. profeſſeth a very earneſt deſire after communion with God in Chriſt. O God, thou art my God, early will I ſeeke thee: my ſoule thirſteth for thee, my fleſh longeth for thee, in a dry and thirſty land, where no water is: and hereupon verſ. 5. he promiſeth unto himſelfe ſweet and full ſatisfaction. My ſoule ſhall be ſatisfyed, as with marrow, and fatneſſe. That which Paul ſpeaketh of himſelfe, and Timothy, in reference unto the Corinthians, 2 Cor. 6.11. is applicable unto Chriſt in order unto all Chriſtians. His mouth is open unto us, his heart enlarged. We are not ſtraightned in him, but we are ſtraightned in our owne bowels; that is, in our narrow affections, which are not in any meaſure of proportion correſponſive unto the all fulneſſe that dwelleth in him.

The laſt help which I ſhall adviſe unto, for enlargment of our participation from Chriſts fulneſſe, is a diligent uſe of ordinances: for theſe are the Inſtruments, by which Chriſt conveyeth of his fulneſſe. Theſe are the two golden pipes, by which the two Olive branches, the two natures of Chriſt, or his two offices, Regall, and Prieſtly▪ empty the golden oyle out of themſelves, Zech. 4.12. Theſe are the wings, that is, the beames and rayes of the Sun of righteouſneſſe, Mal. 4.2. the vehicula of its influence. In Pſalm. 36.8. we have a promiſe of ſweet and abundant ſatisfaction unto Believers, but it is affixed unto the ordinances of God. They ſhall be abundantly ſatisfyed with the fatneſſe of thy houſe.

What Paul Rom. 15.29. aſſureth himſelfe touching his coming among the Romanes, is appliable in ſome degree unto the miniſtery of even ordinary paſtours and teachers. It is in the fulneſſe of the bleſſing of the Goſpell of Chriſt: that is, as Lyra gloſſeth it, in the abundance of ſpirituall grace; ſo that their congregations, if they receive the Goſpell with all readineſſep. 394of mind, ſhall (to uſe the words of Calvin upon the place) ſpiritualibus Evangelii divitiis affluere, abound in all ſpirituall riches of the Goſpell. God ordinarily doth ſo largely bleſſe the labours of pious and painfull miniſters, as that for a ſeale of their miniſtry, he makes them inſtrumentall in imparting unto Gods people in their flocks, not onelyonly ſome Rom. 1.11. but all ſpirituall gifts, and graces, that are ſanctifying and ſaving.

Laſtly, here is a word of Conſolation for every ſoule, that is united unto Chriſt. We may ſay of Chriſt, what the wiſe man did of his feare, Prov. 19.23. He that hath him, ſhall abide ſatisfyed: he ſhall not be viſited with evill. What the Poëts fancied of their cornu copia, may more truly be averred of Chriſt: that, as they feigned, afforded them, who poſſeſſed it, whatſover they deſired. And Chriſt yeilds unto them, who have intereſt in him, a ſupply of all that they can lawfully, and will throughly and effectually wiſh and aske for. It is but asking, and we have Chriſts promiſe to receive, that our joy may be full, Joh. 16.24. He is plenteous in mercy unto all them that call upon him, Pſalm. 86.5. There dwelleth an all fulneſſe in the head, and therefore there cannot be an emptineſſe in any of the members; for he received this all-fulneſſe for them, and therefore he will either derive unto them, or imploy for them, every parcell of it. In him there is, as fulneſſe, ſo bountifulneſſe: he is, as full, ſo bountifull, moſt ready to impart unto others that fulneſſe, which for their ſakes he is poſſeſſed of. We may ſay of him, what Solomon doth of the clouds, Eccl. 11.3. If they be full of raine, they empty themſelves upon the earth. Chriſt is full of every deſirable good, and he will empty himſelfe upon every one, that is related unto him. In ſome ſort he communicates unto them moſt particulars of his fulneſſe. He imployeth the fulneſſe of his office and authority, and he layeth out the fulneſſe of his ſufficiency to promote their ſalvation: He communicates unto them even the very fulneſſe of his Godhead in a way of anology and reſemblance. Saint Peter ſpeaks of an Analogicall participation of the divine nature, 2 Pet. 1.4. The fulneſſe of his grace, and favour with God, he makes uſe of to ingratiate usp. 395with God, and he makes us the objects of his owne fulneſſe of Love and favour. As for the fulneſſe of his habituall grace, we have the very ſame grace for kind, imparted unto us, though farre different in meaſure. We receive of his fulneſſe grace for grace, John. 1.16. The fulneſſe of his ſatisfaction and merit is communicated unto us by imputation, that is, acceptation; it is accepted for us unto our juſtification From his fulneſſe of glory, he will derive ſome beames unto us: He will faſhion our bodies unto an imitation of his glorious body: And unto this there will be preſuppoſed in our ſoules a reſemblance of the glory and happineſſe of his ſoule: for the body is happy and glorious by redundancy from the ſoule. This premiſed, what is there that ſhould perplex a ſoule, that is in a ſtate of Union with Chriſt? Is it wants and emptineſſe? why it hath the all-fulneſſe of Chriſt to gage for a ſupply. Is it its owne impotency and diſability? why! unto that it may oppoſe Chriſts all-ſufficiency. Though we be not able of our ſelves to contribute any thing towards our ſalvation, yet he that hath undertaken the worke, is able to ſave unto the uttermoſt, and he is alſo authorized hereunto. He hath all power given unto him in heaven & earth, a fulneſſe of office and Authority. Is Originall corruption a trouble unto them, that rendred them children of wrath in their cradles, and in the wombe? Againſt the diſcomfort of that, they ſhould ſet Chriſts fulneſſe of grace and favour with God: for this will purchaſe the grace of Adoption for all that are his. He is the ſon of Gods love, and therefore in him he will be well pleaſed with them. Doe they complaine as the Pſalmiſt, we are exceedingly filled with contempt. Our ſoule is exceedingly filled with the ſcorning of thoſe, that are at eaſe, and with the contempt of the proud, Pſalm. 123.3,4. Why! upon this they would look with an eye of contempt, if they did but conſider, how their bleſſed Saviour is full of grace, love, and favour, towards them. Are they diſquieted with the ſight, and ſenſe of the defects, and imperfections that are in their graces? why! they are covered with the fulneſſe of Chriſts habituall grace and holineſſe. Is the vaſt guilt of their actuall enormities a terrour unto them? why… all their ſins are ſwallowed up by the fulneſſe and infiniteneſſe p. 396of Chriſts fatisfaction. Doe they grieve for the blemiſhes of their good workes, which are ſo farre from meriting heaven, as that they ſupererogate for hell and damnation? Why! though there be a neceſſity of doing good workes, neceſſitas praecepti, and medii; yet there is no need of meriting by them: for our Head by his infinite merits hath purchaſed more glory then our natures are capable of. And of this fulneſſe of glory he is poſſeſſed now in heaven in our behalfe, as our Attorney, and in his appointed time, the times of reſtitution of all things, he will derive of this his fulneſſe of glory unto us according unto our capacity, which he confirmeth and aſſureth unto us, by his promiſe in the Goſpell, by the earneſt of his Spirit in our hearts.

FINIS.