CHAP. I. Shewing the transcendencie of Christs ful­nesse above all created fulnesse, and opening the scope of the words.

OF all Fulnesse, Divine and Heavenly fulnesse is the choycest: The nearer any creature commeth unto God, and the more it doth participate of the ful­nesse of God; the greater is the perfection, [Page 2] the more excellent is the fulnesse thereof. There is a fulnesse of light in the Sunne, a fulnesse of waters in the sea, a fulnesse of strength in the rockes, a fulnesse of riches in the earth.Psa. 104.24. The earth (saith the Psalmist) is full of thy riches, so is the great and wide sea, wherein are things creeping innumerable, both small and great beasts: Yet of all this fulnesse, in comparison of their fulnesse who are filled with the fulnesse of Christ, may wee say, as Gideon sometime said of the vintage of Abiezer, Iudg. 8.2. The gleanings of Ephraim are better then the vintage of A­biezer; so the gleaning, the smallest ga­therings of the fulnesse of Christ, are bet­ter, more excellent, more satisfactory, more permanent, then the full and greatest vintage of the world: this is a fulnesse ma­king like God, endearing to God, leading to heavenly and sweet communion with God: the least of Christ is better then the greatest abundance of the earth: There is a fulnesse of wisedome and puritie, a ful­nesse of strength and sagacity in the An­gels: there is a fulnesse of holinesse and righteousnesse in the Lords faithfull ser­vants; yet is their fulnesse in respect of Christs fulnesse, as no fulnesse; as the ful­nesse [Page 3] of the Starre is as no fulness in respect of the fulnesse of the Sunne; and the ful­nesse of the vessell as no fulnesse in com­parison of the fulnesse of the fountaine: their fulnesse is a derivative, a borrowed fulnesse; it is in them by participation, as the Moone hath her light from the Sunne, ri­vers their waters from the fountaine, and the eye her sight from the soule; but it is in Christ originally, naturally, and of him­selfe: their fulnesse is in them by measure, according to the gift of God; in Christ it isEph. 4.7. Job. 4.33. Ioh. 1.16. infinite and above measure. The Moone is full of light, but the Sunne is more full: the Rivers be full of waters, but the Sea is more full; their fulnesse is not communicable to others, they cannot derive their graces to others; but Christ as a head and fountaine, imparts his fulnesse to others; and there­fore the Apostle saith here of him, In him dwelleth the fulnesse of the God-head bodily, and yee are complete in him who is head of all Principality and power.

The Apostle having dehorted and dis­swaded from hearkning to, receiving,Christs fulness the ground of the Apo­stles de­hortation from hu­mane do­ctrine. and embracing the doctrines, traditions, devi­ces and inventions of men, as from emptie Lamps, wherein is no light to discover sin, [Page 4] to reveale God in Christ, to make man wise unto salvation; as from woodden swords fairly guilt and flourisht over, but having no edge, no power to penetrate the heart, to hew downe sinne, to cast downe the holds of ungodlinesse; as from broken Cisternes, wherein is no pure and living water to refresh the soule, to satisfie the thirst thereof; as from Chaffe, wherein is no nourishment to strengthen the inward man; and as from false Physicke, wherein is no vertue to heale the breaches of the soule, and to cure the wounds of the Con­science: Having disswaded from this by an argument drawne from the vanitie, em­ptinesse, idlenesse, unprofitablenesse, and deceitfulnesse of such doctrines and ob­servations, hee here perswades by another argument drawne from the perfection and fulnesse of Christ: In Christ is the height of all perfection, such perfection that no more can bee added to him; in him meets the fulnesse of all perfections, as of beames in one Sunne, and lines in one Center, and rivers in one Ocean. Whatsoever fulnesse or perfection can bee mentioned, desired, imagined, it is to bee found in him. It is absurd to runne to a rotten Cisterne for [Page 5] water, having by us a full and living foun­taine; to goe to a glow-worme for light, having the Sunne to guide us. It is a great folly to have recourse to humane traditions, Philosophicall doctrines, vaine and empty ceremonies, having Christ in whom dwel­leth the fulnesse of the God-head bodily, and in whom we are complete.

In the words wee have a double pleni­tude or fulnesse; The first of Christ, A double Fulnesse. vers. 9. The second of his members, vers. 10. The first is originall, absolute, independent: the second, communicated, deri­vative, and borrowed. The first is the fountaine, the second the streame: the first the root, the second the branch: the first is of the head, the second is of the members: the first is like the fulnesse of the Sunne, the second is like the fulnesse of the Starres: the first like the fulnesse of a King, the second like the fulnesse of a Sub­ject: the former like the fulnesse of the Lord and Master of the house, the later like the fulnesse of a Servant in the house: For in Christ dwelleth all the fulnesse of the God-head bodily, and wee are complete in him who is head of all principality and power.

First, of the former of these,An [...]lysis. the pleni­tude [Page 6] and fulnesse of Christ; For in him dwelleth the fulnesse of the God-head bodily. In the words wee have,1. Terminus connexio­nis. First a terme or note of coherence, For; which is a particle redditive, rendring the reason of the fore­going sentence, Beware lest any man spoyle you through Philosophy and vaine deceit. Be not a scholler in their schoole, understand not, beleeve not, adore not after their do­ctrines, there is no need of having recourse to them: you have all in Christ; For in him is the fulnesse of the God head; all fulnesse appertaining to life and happinesse is to bee found in Christ Jesus.2. Subjectum. Secondly, here is a subject, in him; in Christ in his person as he is the Sonne of God by eternall genera­tion, as he is God and Man in one person, as hee is Mediatour, a middle person be­tween God and Man by divine ordination, by his office of mediation. In Christ is such perfection that there needs no additi­on.3. Actus. Thirdly, here is the act, dwelleth; an act of duration, Christs humane nature and his God-head are never separated. Fourth­ly,4. Tantum. here is the matter which is in Christ, and that is a fulnesse, a perfection, the highest perfection, the greatest fulnesse: the ful­nesse of any thing is the excellencie of the [Page 7] thing; fulnesse of corne in the eare, fulnesse of branches and fruit on the tree, fulnesse of children in the house, as of arrowes in a quiver, fulnesse of light in the Sunne, ful­nesse of pretious substance in a pearle is the excellencie of the eare, the tree, the house, the Sunne, the pearle; divine and incom­prehensible fulnesse is the excellencie of Christ Jesus above others. Such is Christs fulnesse, that in comparison thereof, the fulnesse of all creatures is but emptinesse. 5.5. Quale. Here is the qualitie or condition of Christs fulnesse, The fulnesse of the God-head; a fulnesse communicable to no crea­ture. In Saints and Angels there is a finite fulness of divine qualities, in Christ there is the infinite fulness of the divine essence, a fulnesse by whichHeb. 1.4. hee hath obtained a more excellent name then the Angels. Hee that partakes of God above others, is more excellent then others; the Lord Je­sus is farre exalted above all creatures. Sixtly,6. Modus. here is the manner how this ful­ness dwelleth in Christ, Bodily; not see­mingly, but really, truly, and in deed; not figuratively, and in shadow, as hee dwelt in the Temple, but completely; not by power and efficacie, as hee dwelleth in all [Page 8] creatures, nor by grace as in the Saints, nor by glory as in the blessed in heaven: but Essentially, Substantially, the humane na­ture being assumed into union with the person of the Word. Great is the diffe­rence between the dwelling of the God-head in Christ, and in his members. Such is the presence of the fulnesse of the God-head in Christ, that hee is abundantly able to fill all that come unto him.

CHAP. II. Declaring the vanity of joyning humane observations to Christ Jesus.

1. Terminus connexio­nis.BUt first of the terme of connexion, the particle For, rendring the reason why wee should abstaine from all forraigne and strange guides to direct us, from all the rotten pillars of humane inventions to support us, and from the broken Cisterne of all the traditions and observations of men to fill us, to perfect us, to promote the welfare of our soules; for, or because in Christ there is all fulnesse, and therefore no cause, no need of stepping out from Christ, of casting our eyes abroad on other lights, [Page 9] of joyning other things to Christ, of mix­ing and mingling other things with Christ. Whence we learne, that

Such is Christs fulnesse, Doct. that men ought not to joyne to him other Doctrines and ob­servations to further their eternall happinesse. Such is the fulnesse of the light of the Sunne, that the traveller need not joyne a candle of his owne thereunto, to helpe him in his travell. Such was the fulnesse of light issuing from the fiery Pillar, that the Israelites needed not the light of any lamp besides to guide them in their journeyes to the land of Canaan. Such a fiery Pillar, such a bright and shining Sun is Christ, that wee need no other light to guide us in all our doings, in all our progresse to the hea­venly Canaan, but onely Christ shining in the sacred Scriptures, and in the labours of his faithfull Ministers: Therefore wee are sent to him, as to the onelyMat. 23.9.10. Master, having both authoritie and wisedome to command and instruct us. This was commanded by the voyce from heaven,Mat. 17.5. Heare him: as if the Lord had said, I will not that yee de­pend on any other, whether Moses or Elias, but on Christ. Moses and Elias vanished, Christ remained; the Ceremonies of the [Page 10] Law were abolished, the predictions of the Prophets fulfilled, Christ alone remaineth, and him wee must heare; as a Scholler his Teacher, receiving all instruction from him; as a Servant his Lord, yeelding ful and con­stant obedience to him: Him we must heare in his Word, as a King in his Pro­clamation; in his Ministers, as a King in his Embassadours, as a Bride-groome in his Friends: Him wee must heare in his pre­cepts obeying him, in his promises belee­ving him, in his judgements fearing him, in his mercies drawing nigh unto him, and rejoycing in him, every way quieting and contenting our selves with him: And for this cause hee is stiled our Prophet, a Pro­phetDeut. 18.15, 18, 19. like unto Moses, in nature and office, being a Man and a Mediatour, as Moses was, though more excellent, and in a more singular sort; Moses as a Servant, Christ as a Heb. 3. Sonne and Lord of his Church; a Prophet revealing the counsell of his Father con­cerning our redemption, a Prophet giving power to his Word to worke for our con­version. As he called Lazarus by his voyce, and raised him by his power; so hee calleth us by his Word, and converteth & raiseth us by his grace. And as the eyes of Israel were [Page 11] on the fiery Pillar to guide them, and as that moved they moved: so must our eyes bee on Christ, conforming our motion ac­cording to Christs prescription: all other doctrines are excluded, wee are denied to hearken to them, to embrace or entertaine them.2 Epist. Ioh. v. 10. If there come any unto you, and bring not this doctrine, the doctrine of Christ, but his owne doctrine, receive him not to house, have no acquaintance with him, give him no audience, shew him no countenance, nei­ther bid him God speed, salute him not, af­foord him no speech, wish him no successe, shut your eares at him, withdraw your selves from him. Though wee, or an Angel from heaven, saith Saint Paul, whosoever hee bee, be he never so famous for his learning, or renowned for his sanctity; if hee speake or live in externall appearance as an An­gell; yet if he preach another Gospel, ano­ther doctrineGal. 1.8. then that which wee have preached unto you, let him bee accursed; let him be vile and execrable in your eye, odi­ous and abominable in your apprehension. Looke to Christ, cleave to Christ, turne not aside from him, looke for no other In­structer to make thee wise unto salvation. Looke (saith Chrysostome) for no other [Page 12] Master;Noli exp [...] ­ctare alium magistrum, nemo te po­test sic do­cere. Chrys. thou hast the words of God, no man can so teach thee. And, I (saith our Saviour of himselfe) am the way, the Truth, and the Life. Ambulare vis? (saith Au­gustine of Christ) ego sum via. Falli non vis? ego sum veritas. Mori non vis? ego sum vita. Wilt thou walke? I am the Way. Wilt thou not bee deceived? I am the Truth. Wilt thou not dye? I am the life. So that in Christ there is such fulnesse, that wee have no cause of going to others, to joyne other doctrines and observations to Christ Jesus.

Foure grounds of this truth.In regard of the perfection of Christ: ItCol. 1.19. pleased God that in him should all ful­nesse dwell; fulnesse of wisedome to direct, 1 fulnesse of power to defend, fulnesse of worth to satisfie Gods justice, to merit mans salvation; fulnesse of righteousnesse to justifie, fulnesse of holinesse to sanctifie, fulnesse of mercie to p [...]rdon, fulness of sufficiencie to satisfi [...] [...] is stiled a Rocke for his strength to support us; a Counsellour for his wisedome to guide us; a Fountaine opened for his readiness and preparedness to wash away our uncleanness; a Tree of life bearing twelve sorts of fruit every mo­neth, for the plenty and perpetuitie of joy [Page 13] and gladness, and other fruits of the Spi­rit, which he ministers to true beleevers: To a river of living water, cleare as Crystall, for that ineffable purity, perfection, com­fort and satisfaction which Christ mini­streth to the soules of his children: To a pretious Pearle for his worth: To a Store-house for his fulness of all spirituall trea­sure. O [...]e h [...]ppiness of the soule that en­joyes Christ! He that hath the Lord Jesus, n [...]e [...] not look elswhere for any perfections. H [...]ving Christ we have all, saith Ambrose: he may say [...]: Iacob did, I have enough. TheRev. 12 1. woman, [...]ne spouse of Christ, is describ [...]d cloathed with the Sunne, and a Crowne of twelve Stars upon her head, the righteousnes of Christ cloathing her as the Sun, and his doctrine guiding her as the light of twelve Starres, and in him areCol. 2.3. hidden all the trea­sures of wisedome. Surely the man never knew, never saw, never apprehended Christs fulness, that dotes on forraigne d [...]ctrines, that admires humane inven­tions.

In regard of the vanity of all humane 2 doctrines and observations: They are aEzek. 13 7. Lam. 2.14 vaine vision, a vision composed of vaine and foolish things; they are an emptie [Page 14] Lampe, wherein is no light, they discover not the sinne of mans heart, they doe not reveale God in Christ, they shine not into the heart, they make not wise unto salvati­on, they are a Schoole wherein men are ever learning, and yet 2 Tim. 3.7. never come to the knowledge of the truth. He that is most de­voted to humane observations, is common­ly most ignorant of the mysteries of godli­ness. As long as Saint Paul was a Scholler in this Schoole, he remained ignorant of his owne estate, hee st [...]ll beheld himselfe in a false glass.Rom. 7.9. I was alive (saith Paul) once without the Law. Hee knowes little of the Law of God, that makes mens traditions a law to direct him in the service of God; no light discloseth the heavens, but that which shineth from heaven; no doctrine shewes forth God, and the way to heaven, but one­ly that which God himselfe hath given: Of all other doctrines we may say as Iob did of his friends,Iob 13.5. They are Physitians of no value, they neither discover nor cure the disease of the soule: And as sometime the Lord said of the Egyptians,Isa. 30.2. The Egyptians shall helpe in vaine, and to no purpose; their strength is to fit still: so may wee of all hu­mane & carnal doctrines, they help in vain, [Page 15] and to no purpose, they can doe nothing by way of mortification to sin, by way of cor­roboration against Satans temptations, by way of pacification in quieting the consci­ence: In such cases their strength is to sit still; they doe not profit the receivers of them. It is but the sowing of chaffe, that brings forth no fruit; or feeding on huskes, that ministers no strength; a labour which doth notIer. 2.8. profit. He that lookes beyond or beside Christ for light to direct him, his labour is altogether unprofitable.

In regard of the foolishnesse of man to 3 step aside from Christ, and cleave to hu­mane observations. Every man reputes it a foolish thing for a man that hath a full fountaine, to seeke water out of an empty pit; for him that hath the Sunne shining upon him, to light a Candle to guide him. It was great folly in the men of Schechem to refuseIud. 9.9. the Vine, the Olive, and the Figge-tree, and choose the Bramble; to leave the sonnes of Jerubbaal, and choose Abime­lech to reigne over them. What is Christ but a living fountaine, a bright and shining Sunne, a Vine, an Olive, a Figge-tree, full of all light, replenished with the greatest fulnesse of all divine and heavenly fruit? [Page 16] And what are humane doctrines and obser­vations, but an empty pit, a very snuffe that gives no light, a barren bramble that beares no good fruit? Man never more manifests his foolishnesse, then in leaving the Lord Jesus.Ier. 2.11, 12, 13. Hath any nation (saith the Lord) changed their gods, which are yet no gods? But my people have changed their glory for that which doth not profit. Bee asto­nished, O yee heavens, at this, and be horribly afraid, bee yee very desolate, saith the Lord: for my people have committed two great e­vils; they have forsaken mee, the fountaine of living waters, and hewed them out ci­sternes, broken cisternes that can hold no water. Who is the fountaine of living wa­ters, but God and his Christ? What are the broken cisternes, but humane inven­tions, which have no water of life in them? Who is censured in the Parable as a foole, but he that left the Rock, and built upon the Sand? Who is the Rock but Christ? What is the Sand but the vaine and idle observations of men? And who so foolish as he that leaves the former, and builds his faith and salvation upon the latter? Hee is certainly, in Gods account, a man of no un­derstanding that leaves Christ, in whom are [Page 17] hidden all the treasures of true wisedome.

In regard of perill: It is very dangerous 4 to leave Christ, and adhere to rotten do­ctrines, and empty devices. It is dangerous to the Sheepe to leave the Shepheard, and apply himselfe to the Wolfe: to the sicke to leave the wise and faithfull Physician, and put himselfe into his hands who is both ignorant and deceitfull. What are the Teachers of corrupt doctrine, butMat. 7.15. Wolves in sheeps clothing, andIer. 6.14. false Phy­sicians, who heale the disease of the daughter of Gods people deceitfully. The men of Is­rael exposed themselves to great danger when they left David their true King, and2 Sam. 20.2. followed Sheba that blew the trumpet of re­bellion. The man that leaves Christ, and followes them that blow the trumpet of vaine and idle,Omne quod non aedificat audientes in pericu­lum verti­tur au [...]ien­tum. Ie­rom. carnall and unsound do­ctrine, exposeth his soule to the danger of infection, seduction, and utter ruine. Un­sound doctrines are instruments of great prejudice to their receivers, the bait by which Satan, like a Fowler, allures them; the snare in which, like a Hunter, he intangles and takes them. The Prince of darknesse hath no such agents as deceitfull Teachers: he doth more advance his king­dome [Page 18] and bring greater ruine to the soules of the people by bad seeds-men, then by the men of any one calling besides them: a lying speech out of the mouth of an1 Kings 13.8.19. old Prophet, prevails & draws to disobedience, more then a Kings perswasion. Satan or­dinarily workes the greatest mischiefe by being a1 Kings 22.22. lying spirit in the mouth of some Prophet. The state of mans soule is very dangerous that stickes not close to Christ Jesus.

CHAP. III. Disclosing the folly of not cleaving to, and contenting our selves with Christ, but go­ing aside to vaine inventions.

THis discovers the vanity of their minds, the folly of their hearts, the perill of their soules, who cleave not to Christ, who rest not, quiet not, content not themselves in Christ and his fulnesse; but step out, goe aside, turne away from Christ to vaine doctrines, humane devices, and carnall observations: like the two 2 Sam. 15.11, 12. hun­dred men of Ierusalem, that turned aside from David, and went after Absolom. As they went in the simplicity of their hearts; so [Page 19] these in the folly of their soules: As they knew not any thing; so these know not any thing truly and savingly of God, of Christ, of the deceit of Satan, of the dan­ger of their estate and doing: As they took unto themselves Achitophel, a Counsel­lour of David; so these take unto them­selves some Teacher, some Minister, who by calling is one of Gods Counsellours, one that should plead Gods cause, and open Gods counsel: And as their conspiracy was strong against David; so is these mens conspiracie strong against God, against his truth, against the good of their owne soules. Hee that cleaves to corrupt do­ctrine, conspires against Christ and his owne salvation. And whence is it that falshood is more welcome then truth; a man that comes in hisIoh. 5.43 Five Grounds hereof. owne name, more acceptable then hee that comes in Gods name, but, first, from the dominion and ful­nes of corruptiō? A deformed face pleaseth 1 it selfe in a deceitfull glasse; the malefactor rejoyceth to heare of a corrupt Judge; some diseased stomackes desire to feed on ashes; a rotten heart and a rotten doctrine are very suteable. Ahab having1 Kings 22. sold himselfe to commit wickednesse, was very [Page 20] attentive to the false Prophets. Men (saith our Saviour)Ioh. 3.19.20. love darknesse rather then light, because their deeds are evill. Hee that doth evill hateth the light, neither commeth hee to the light, lest his deeds should bee re­proved. Iob saith of Theeves,Iob 24.17. The morning is to them as the shadow of death: if one know them, they are in the terrours of the shadow of death. To men that rob God by their impieties, the morning, the truth which shineth forth like the2 Pet. 1.19. Morning starre, is as the shadow of death; if one know them, if the Minister detect and lay open their sinne, their profane and evill estate, it is a great terrour to them, it troubles them, as the star didMat. 2.2. Herod & the men of Ierusalem. Man can never take pleasure in that ful­nesse of light which shineth from Christ Jesus, untill hee hath emptied himselfe of 2 the fulnesse of his corruptions. Secondly, from the want of love to the truth: The woman that wants love to her husband, readily prostitutes her selfe to strangers: The soule that loves not Christ and his truth, doth easily open it selfe to corrupt and deceitfull doctrines; because they2 Thes. 2.9, 10. re­ceived not the love of the truth that they might bee saved; for this cause, saith the A­postle, [Page 21] God shall send them strong delusions, that they should beleeve a lye. Corrupt and carnall doctrine is very welcome where the love of the truth is wanting: hee that receives not the truth into his affection, as well as into his judgement, will soone bee drawne from it. Under the Law it was usuall for a man that married aDeut. 24.1. woman, if hee loved her not, to give her a bill of divorcement, and send her out of his house: It is common with men under the Gospel, who, in regard of externall cove­nant and profession, are married to the truth; yet afterwards, through the want of love, they give the truth a bill of divorce, and become strangers to it. It is love to the truth that causeth man to continue con­stant with it.Cant. 8.6, 7. Love it and you shall never depart from it. Thirdly, from a desire of novelty: Men naturally desire new things; 3 as they desire new fashions of apparrell for their bodies, so new doctrines for their soules. The eye is little affected with the Sun, because it shineth every day; it much admires a blazing star, because but seldome seene. Things of greatest worth, because common, are little esteemed; vaine and empty things, because new, are much re­garded. [Page 22] Saint Paul tells Timothy, that the time will come when men will not 2 Tim. 4.3. endure sound doctrine, but after their owne lusts shall they heap unto themselves teachers, ha­ving itching eares. Men having the itch, delight in scraping; men over-spred with the loathsome scab of unclean lusts, desire to bee soothed, daubed, flattered in their sinnes, and to have their eares tickled and pleased with some new and strange things, withIsay 30.10. smooth things, and deceits, with the1 Cor. 2.3. enticing words of mens wisedome. The Israelites Numb. 11.5. loathed the Manna, and lu­sted after the Onions of Egypt. Men of cor­rupt hearts, after a while, loath the pure and plaine preaching of Christ, and fall a lusting after Philosophicall, superstitious and vaine doctrines. No man so desires change of new and strange doctrines, as he that meanes not to change his conver­sation: were the hearts of men truly chan­ged, the true and common doctrine of Christ would bee very pleasant, the soule 4 would never grow weary of it. Fourthly, from their estrangement from Christ, they discerne not Christs beauties, they taste not Christs sweetnesse, they feele not Christs goodnesse: there is no sutablenesse [Page 23] between Christ and their hearts; they have notEphes. 4.21. learned Christ as the truth is in him; they have not learned the wisedome of Christ to bee guided by him, the authori­tie of Christ to subject themselves unto him, the beauties of Christ to admire him, the love of Christ to delight themselves in him, the death of Christ to mortifie their lusts, the resurrection of Christ quick­ning them to a new life, the power of Christ to depend upon him, the holinesse of Christ to imitate him, the all-sufficiencie of Christ to content themselves with him. Christ is to them aRev. 2.17. hidden Manna whom they taste not; they seeIsay 53.2. nothing in him for which they should desire him. It is recorded of Agesilaus, comming to help the King of Egypt in his distresse, that, ob corpus incul­tum, & vestis vilitatem venit in contemptum ejus gentis hominibus, qui sperarunt se visu­ros Spartanum regem talem, qualis esset rex Persarum, corpore decentissimè ornatum: for the unhansomnesse of his body, & base­nesse of his garment, hee was had in con­tempt among the men of that nation; who hoped to have seene a Spartan King, such as the King of the Persians, most comely adorned in his body: So Christ comming [Page 24] to helpe us in our distresse, for the want of externall pompe in his Ordinances, and worldly glory in his Ministers and Mem­bers, & the splendor of humane eloquence in his doctrines, is despised by the men, who frame and forme unto themselves a Christ like to one of the mighty Monarches of the earth. Hee that discernes not the spirituall beauty of Christ in his doctrine, doth easily degenerate to humane super­stition. 5 Fifthly, from the disagreement betweene them and Christs doctrine: There is no proportion, no likenesse, no an­swerablenesse betweene their hearts and this doctrine: they are darknesse, and this is light; they are carnall, and this is spirituall; they are from beneath, and this is from a­bove: their wayes are contrary to it, their hearts are full of enmitie against it, they hate it as1 King. 22.8. Ahab hated Micaiah, because hee never prophesied good to him. Such is the brightnesse, the holinesse, the power of it, that they cannot endure it; they are loath to bee searched, to have their sinne disco­vered, as Rahel when shee sate upon her Idoll, unwilling to bee reproved; to have their lusts mortified, as David was to have Absolom put to 2 Sam. 18.3. death, and therefore [Page 25] charged the Captaines of his Army to deale gently with the young man. The rough handling of profane mens vices, makes them weary of Gods ordinances, and moves them to seeke out some more gentle and easie doctrines.

But, brethren,The vani­ty of hu­mane do­ctrine dis­played. as Solomon sometime said of Laughter, It is mad; and of Mirth, what doth it? so let me say to you of this rotten, deceitfull, and pleasant doctrine, It is mad, the words of wisedome and sobernesse are 1 not in it; and of all humane observations, and Philosophicall dictates in the Schoole of Christ, What do they? Why surely they doe,Isai. 8.20. not discover sinne: they search as Laban did, not as the Master in Ionah did; they are but a key of straw, they open not the doore of the heart, they leave man igno­rant of God and himselfe. No doctrine can shew us God, but that which is from God. Secondly, they humble not the 2 soul. As Zebah & Zalmunna said of Iether, Iudg. 8.21. Such as the man is, such is his strength; so, such as the doctrine is, such is its strength. The Divell regarded not the sonnes ofActs 19.15. Sceva's adjuration, his holds are never cast downe by a humane doctrine. Thirdly, they nourish not. TheLuke 15. Prodigall 3 [Page 26] [...] [Page 27] [...] [Page 26] was like to starve before hee returned to his fathers house. Hee that feeds on the huskes of forraine and strange doctrines, will starve his soule, if hee returne not to God his fathers house, where is heavenly bread enough: man may feed on these plentifully, and yet like Pharaohs leane Gen. 41. kine after their 4 eating up the fat, be as leane as ever. Fourth­ly, they pacifie not: Like Iobs friends, they are miserable Iob 16.3. comforters; they Zach. 10 2. comfort in vain: TheMark. 5.29. woman in the Gospel spent all upon the Physitians, and yet could not be cu­red, untill she came to Christ; there is no cure for wounded consciences, unlesse they 5 come to Christ Jesus. Fifthly,2 Corin. 11.3. they deceive, as the Serpent deceived our first parents; and as2 Kings 18. Rabseca would have deceived Eze­kiahs subjects. Sixthly, they allure and 6 draw to sinne, as theProv. 7. harlot allured the young man. Seventhly, they impoverish 7 the soule, as by meanes of a whorish wo­man, a man is brought to a morsell of bread. 8 Eighthly, they captivate and bring the soule into bondage, make man the servant of men, the servant of corruption; as Deli­la by her singing caused Sampson to sleepe, 9 and cut off his lockes. Ninthly, they adul­terate the true doctrine of Gods Ministers; [Page 27] as tares corrupt the wheat, and as a little leaven doth season the whole lumpe. Tenthly, they derogate from the dignity 10 and honour of Christ. Eleventhly, they 11 deny Christs authority, by making men our Lords and Masters. Twelfthly, they 12 deny Christs wisedome, by setting up o­ther rules to direct us, as if Christ had not wisedome enough to guide us. O then, hold fast that forme of doctrine which Christ hath taught you, walke in that light which he hath set up to conduct you; and beware of making the doctrines of men the rule of faith or life; feed not on them, lest they poyson you; build not upon them, lest they sinke under you; leane not on them, lest they pierce you; walke not after them, lest they deceive you: but take all your di­rection from Christ Jesus, in whom is all fulnesse.

This must teach us to suffer our selves in all things to bee guided by Christ,2. An admo­nition to wait on Christ, & receive all direction from him. to wait upon him, to take all our direction from him. As Moses received the whole patern of the Tabernacle from the Lord, and accor­dingly framed it: so let us receive the whole paterne of our faith and life from Christ, & accordingly beleeve & walke, repent and [Page 28] obey. Let us wait upon him, and receive our commission from him, as2 Sam. 18. Ahimaas sometime waited upon Ioab, and ran when he bid him. Let us feele Christ in his ful­nesse shining into our hearts, as the Sunne in the fulnesse of his strength shineth into the aire, filling us with such divine and heavenly light, that we may see our owne vilenesse, as a man in a glasse beholds his spots; that wee may discerne the things that differ, as in the day men discerne co­lours; that wee may bee humbled in the apprehension of our owne unworthinesse, as Paul fell unto the ground when the light shined about him; that wee may know and feele the vanitie and emptinesse of the creature, as the children of the Nobles knew theIer. 14.4. emptinesse of the pits, when they came and found no water in them; as Iacob knew the vanity of Laban, having changed his wages ten times; that we may see the ne­cessitie we have of Christ, as the Elders of Gilead saw the need they had of Ieptha, and the Gibeonites their need of Iosua; that we may behold God in Christ, as a Father rege­nerating us, as a King of mercie pardoning us, as a gracious friend cōming neare unto us, bestowing all heavenly gifts upon us, [Page 29] enriching us with all blessings in Christ Je­sus: that we may have a cleare apprehen­sion of Christs beauties, and bee thereby drawne to value him above all treasures, to love him above all friends, to honour him above all commanders, to desire him above all riches; to solace our selves in him, as in the Paradise of all our comforts, to stay upon him in all distresses, to intend him in all our undertakings, to meditate upon him at all seasons, receiving daily more and more of the fulness of his grace, that at length wee may reigne with him in the fulness of his glory.

CHAP. IV. Setting forth the beautie of all divine and heavenly fulnesse in Christ.

THe second thing in these words is the Subject, in which all fulnesse dwelleth;Subjectum and that is, in him: in Christ, in the person of Christ, as God and Man in one person, in the humane nature assumed into the unity of the second person in the body of Christ, as in aIn corpore Christi, ceu in Templo. Temple, saith Augu­stine. Corpus Christi verè est Templum, in [Page 30] ipso enim voluit habitare corporaliter tota plenitudo deitatis, saith Cyril. The body of Christ is truly a Temple, for in it would all the fulnesse of the God-head dwell bodily. From whence we learne, that

Doct. All Divine and Heavenly fulnesse is to bee found in Christ Iesus. All the fulnesse of the land of Egypt was to bee found with Ioseph: All the fulnesse of God, of grace, of peace, of glory, is found with Christ. It Col. 1.19. pleased God (saith Saint Paul) that in him should all fulnesse dwell: the fulnesse of wisedome, righteousnesse, holinesse, and of all good things have their abode and dwelling in Christ; in him they are found in their complete perfection, and Christ is said toEphes. 1.23. fill all in all. The Sunne filleth all the Starres with light, the Sea filleth all the Rivers with waters; Christ filleth all the creatures with a naturall fulnesse, Christ filleth all the children of God with a spirituall and heavenly fulnesse, and of his fulnesse they are said toJoh. 1.16. receive, as streames from the fountaine, branches from the root, and members from the head, Grace for grace; The grace of the new Testament for the grace of the old, [Page 31] permanent for shadowish grace, or rath [...]r grace upon grace, one grace of the Spirit after another, the Spirit of Christ daily powring a new increase of grace upon us. Such is Christs fulnesse, that he more and more filleth the soules of his servants: and this fulnesse of Christ is sometimes expressed by likening Christ to a Store-house, wherein is all treasure, inCol. 2.3 whom are hidden all the treasures of wisedome; to aRev. 2 [...].2. Tree, on which growes all varietie and fulnesse of fruit; to aRev. 19.16. King, for the ful­nesse of his majestie, glory, dignity, ex­cellencie. All creatures are but beggers in comparison of Christ Jesus: to a man that keepes open house for his fulnesse, freenesse, readinesse to communicate to hungry soules;Isa. 55.1 Ho, saith the Lord by the Prophet, every one that thirsteth, come yee to the waters, and hee that hath no money, come, buy and eate; yea come, buy wine and milke, without money, and without price: Sometimes to a Fountaine, in whom is all plenty of water: Sometimes to theCant. 2. [...]. Rose of Sharon, and the Lilly of the vallies, for the surpassing beautie, and transcendent ex­cellencie of graces in hims [...]lfe, and for the sweet and plentifull, pleasant and delight­full [Page 32] communication of himselfe to the soules of his people. Sometime to the Apple tree among the trees of the wood, for his dignity, worth and excellencie above other persons; as the Apple tree excells the trees of the Forrest in comfortablenesse of shadow, sweetnesse of smell, pleasant­nesse and plenty of fruit; and the Spouse describing th [...] height, fulnesse, and perfe­ction of the excellencies of Christ her Bridegroome, saith of him th [...]t hee is [...]. [...].5. white and ruddy, the fairest of ten thousand; white, for his innocencie in himselfe, for his victory, peace, joy and comfort in his God, and for his administration of grace and mercie to penitent and beleeving sinners: and ruddy, for the imputation of our sinne unto him, for his suffering, and for his justice to punish his enemies: and the fairest of ten thousand, for his beauty, majesty, authoritie, worth and fulnesse, surpassing all Men and Angels. The Lord Jesus is exceeding glorious in the eyes of his unfained friends and lovers: hee is in­deed beautifull onely in their eyes who love him. The more man loves him, the more cleare and comfortable is his apprehension of that f [...]esse which is in him. This per­fection [Page 33] and fulnesse of Christ was shadow­ed in the high Priest, being washed withExod. 29.7. water, and annointed with holy oyle, signi­fying Christs sanctity, and his unction with the oyle of gladnesse above his fellowes: The high Priest having his loynesExod. 28.2. cove­red with cleane linnen, his body gloriously apparelled, and a holy crowne upon his head, signifying the clothing of Christs humani­ty with true holinesse, the adorning of it with perfect righteousnesse, and the crow­ning thereof with Majesty, as King of his chosen. This was likewise figured by the Temple, that was a stately and glorious edifice, full of light; in it was the Arke, there God appeared, and filled it with his glory; so is the fabrick of Christs humane nature, immaculate and spotlesse, full of heavenly knowledge, the full treasure of true wisedome, grace and knowledge be­ing hidden in him, the God-head personal­ly thereIoh. 1.14. dwelling, and filling him with all grace and glory. This was also signified inGen. 39.6. Ioseph: Ioseph was a beautifull person; Christ is fairer then the children of men. There was none like Ioseph in understan­ding and wisedome, in whom the Spirit of God was, as in him:Vers. 38. there is no [...] compa­rable [Page 34] to Christ in wisedome; Men and An­gels are his Schollers. Ioseph was set over the whole land in generall, over the Kings house in speciall: Christ is Lord of the whole earth, but chiefly over Gods Church. Ioseph had the custody of the Kings garner, and therewith fed all Egypt, & other nations: Christ hath all the fulness of God, and therewith feedeth Jew and Gentile, the beleevers of all nations; And such fulnesse of Christ was requisite,

Three grounds of Christs fulnesse.In regard of the dignity of his person: As the second person he was the Sonne of God by eternall generation; as Man, hee 1 was the Sonne of God by grace of hypo­staticall union. Christ is nearer unto God then Saints or Angels; and by how much hee commeth neerer to God then all crea­tures, by so much hee participates more of Gods fulnesse. Christ is the Sonne of God after a more high and eminent way then others; hee is the Sonne of God by eter­nall generation, others are the sonnes of God by regeneration: Christ is the Sonne of God by naturall generation, wee are the sonnes of God by voluntary dispensa­tion. Christ is the Sonne of God begot­ten of the essence of the Father, very God [Page 35] of very God: wee are the sonnes of God begotten not of his essence, but by the ope­ration of his Spirit: Christ is the proper and onely begotten Sonne of the Father, wee are the adopted sonnes of God, not borne sonnes by nature, but made sonnes by grace. Many of us, saithMulli nos filii Dei, sed non talis hic filius est; hic e­nim & ve­rus & pro­prius filius est, orgine non adop­tione, ve­ritate non nuncupa­tione. Hilary, are sonnes of God, but this Sonne is not such: for this Sonne is a true and proper Sonne, by originall, not by adoption; by truth, not by nuncupation; by birth, not by crea­tion; and who doth inherit his Fathers ful­nesse, but the Sonne, the beloved Sonne, the onely begotten Sonne, the Sonne of the Fathers delights? Thou art my Sonne (saith God the Father unto Christ) this day have I begotten thee, there is his eternall generation: Aske of mee and I shall give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession; there is the fulnes of the gift communicated to him. Ioseph gave portions to all his bre­thren, but to Benjamin a portion five times as good as what hee gave the residue: God gives blessed and liberall portions to all his adopted sonnes, but Christs por­tion doth farre excell them; their recei­vings are from and through him; hee is [Page 36] theHeb. 1.4. heire of all, more excellent then the Angels, having obtained a moreH [...]b. 1.4. excel­lent name then they; as the name of a Sonne is more excellent then the name of a Ser­vant, and the name of a King more excel­lent then the name of a Subject. Christ is both Sonne and King, farre above Men and Angels in all divine fulnesse,Heb. 1.3. being the brightnesse of his Fathers glory, and express image of his Fathers person, upholding all things by the Word of his power, having by himselfe purged our sinnes, and sate down at the right hand of Majestie on high.

2 In regard of divine Ordination: God hath appointed to convey all fulnesse of grace by Christ unto his chosen: God hath ordained to convey all fulnesse of light to the aire by the Sunne, and therefore hath put a great fulnesse of light into the Sunne; all fulnesse of nourishment to the branches by the roots, and therefore hath put a fulnesse of juyce into the roots: In like sort, he hath appointed to commu­nicate all gracious and heavenly fulnesse to the soules of men by Christ; hee hath given him to bee theEphes. 1.22. head over all things to the Church. The head is above the members, rules the members, and com­municates [Page 37] sense and motion to the mem­bers; Christ hath preheminence above all the members of his Church, rules and guides them, communicates spirituall sense and motion to them: And the Father, (saith Saint Iohn) hath Joh. 5.20. committed all judge­ment to the Sonne; the judgement of ad­ministration and government of all things, the judgement of ruling and guiding his chosen, in absolving their sinnes, in inspi­ring all his graces into them, that hee may live in them, and they in him, preserving them safe to life eternall. God hath made him the great and high Steward, and the Church his House, to whom Christ, like a Steward, or rather Sonne, dispenseth all the fulnesse which his Father hath com­mitted unto him, beingHeb. 3.6. 1 Cor. 1.30. faithfull as a Sonne over his house. And as God dis­penseth all fulnesse by him; so, of necessity, all fulnesse must bee placed in him; accor­cording to that of Ambrose, Christus omni­bus omnia factus est, Christ is made all things to all men.

In regard of Christs office and underta­king 3 in the behalfe of Gods Church and chosen: an undertaking so difficult, that without the fulnesse of God it cannot bee [Page 38] 1 accomplished: For, first, such is the disease and maladie of the soules of men, that without the fulnesse of the God-head Christ cannot cure them; they are so dead in sinne, that without an almighty power hee cannot raise them: Were hee not the Lord of life, hee could not quicken them; had he notIoh. 5.26. life in himselfe originally, ab­solutely, infinitely, hee could not minister life unto them. Christ shewes no lesse po­wer in raising the soules of men, then hee did in raising the body ofIoh. 11.44. Lazarus. Such is their blindnesse, that were not Christ the trueIoh. 1.9. light that commeth from above, hee could never shine into their hearts; had he not the treasures of all wisedome, hee could never make them wise unto salvation; had hee not theRev. 3.7. keyes of David, which open and no man shutteth, hee could never open the eyes of their understanding. Such is the obstinacie and hardnesse of their hearts, that the hammer of the Word without the almighty hand of God, can ne­ver breake nor bruise them. Such is the distance and difference between God and the soules of men, that were not Christ a person of infinite worth, hee could never make any satisfaction, never work a recon­ciliation. [Page 39] No hand can cure mans mise­ries, but that which hath an infinite ful­nesse.

Secondly, such is the opposition made 2 by Satan against this office and underta­king of Christ, that without the fulnesse of the God-head, there could be no conquest: Hee is a Lyon so strong, and so greedily set upon his prey, that were not Christ a Shepheard infinitely strong, hee could not deliver the soules of men, as David 1 Sam. 17.34. delive­red the sheepe from the Lyon: Hee is a man ofLuk. 11.21. warre so potent and politick, and so fortifying his holds in the hearts of men, that were not the power of Christ al­mighty, hee could never vanquish and cast him out. Liberty from Satans bon­dage and temptations comes altogether from Christs fulnesse.

Thirdly, such is the profundity and depth of the mysteries of godlinesse, that, 3 had not Christ a spirituall and heavenly fulnesse, were hee not in theIoh. 1.18. bosome of the Father, and knew all things, hee could never shew us the Father, hee could neverRev. 5.8. open the Booke sealed with seven Seales, which no creature can open; hee could ne­ver open our hearts, and fill us who are [Page 40] Ephes. 5.8. darknesse, with a marvellous light: the in­lightning of mans understanding is an al­mighty worke; hee can bee no lesse then God, that gives us the Spirit of wisedome and revelation to know God, and the riches of his goodnesse towards the Saints.

Fourthly, such are the afflictions of Christs members, Satan doth so besiege & assault them, as sometimes the Amoritish Princes did theIos. 10.6 Gibeonites, that, were not Christ filled with the fulnesse of all power, hee could never give them deliverance. Freedome commeth to Gods children from the assaults of their enemies, onely by the mighty power of Christ Jesus: hee is the Arke that keepes them from drow­ning in the deluge of affliction; it is hee that walkes with them, and keepes them that the fiery fornace of trouble doth not burne and consume them; as hee sometimeDan. 3. walked with the three children, and pre­served them.

Fifthly, such is the perfection that God requires in his people, that, were not the fulnesse of the God-head in Christ, hee could not cloath them with his righteous­nesse; hee could not purge out their cor­ruptions, as Iordan purged Naaman; hee [Page 41] could notEphes. 5.26. present them without spot and blemish in Gods presence. It is the mighty power of Christ that prepares and keepes Gods children unto salvation. And thus you see the necessity and verity of the be­ing of all divine and heavenly fulnesse in Christ Jesus.

CHAP. V. Setting forth the folly of neglecting Christ, and seeking fulnesse elsewhere.

THis discovers the folly of such as ne­glect Christ, leave Christ, step out, Use. and goe aside from Christ, and seeke for fulnesse else-where. These are like the men of Shechem in Iotham's Parable,Iudg. 9.9. lea­ving the Vine, the Olive and the Figge-tree, addressing themselves unto the Bramble, and hiding themselves under the shadow thereof. All that is without and beside Christ, is but a Bramble in comparison of Christ, ministring no safety, no defence, no sure and comfortable shadow of re­freshment to them that have recourse unto it. It is our greatest foolishnesse to leave the Lord Jesus, to seeke out other proppes [Page 42] and pillars to support us; an evill very com­mon, and incident to the soules of men, an evill of which our Saviour doth complain,Joh. 5.40 Yee will not come to mee, that yee might have life: yee will not come to mee, yee will not beleeve in mee, yee will not love and embrace mee, yee will not rest and relye on mee, yee will not subject your selves to mee, yee will not solace and delight your selves in mee, yee will not quiet and content your selves with mee, yee will not come to mee, as Schollers to their Tea­cher to bee taught of me, toEphes. 4.22. learne mee, as the truth is in mee: yee will not come to me, as sicke men to their Physician, to bee healed and cured by mee, as they that sit in darknesse come to the light to bee ruled & guided by me, who am the true light; ye will not come to mee, as the poore to the rich, to bee fed and cloathed by mee; as the thirsty to the fountaine, to be refreshed and filled by mee; as the servant to his Lord, to feare and serve mee, to honour and exalt mee: yee will not thus come to mee. There is in the soules of men a very strong and wonderfull backwardnesse to come to the Lord Jesus, to come fully and freely off from the creature unto [Page 43] Christ, as the wife commeth off from herPsa. 45.10. owne people, and her fathers house, to live and abide with her husband, to set her love on him, to quiet her selfe with him. There is againe in the soules of men, a very strong and marvellous pronenesse to decline to goe from Christ to earthly vanities.

Some leave Christ and seek for fulnesse in the outward and common creatures;4 Seekers of fulnesse deceived. but the fulnesse of God is not in them, but in Christ: the creature is full of vanitie, Christ alone is the subject of all sufficien­cie; without Christ the whole creation is but an emptie vessell, as Iob sometime said of wisedome,Iob 28.15. Where shall Wisedome bee found, and where is the place of Understan­ding? Man knoweth not the price thereof, nei­ther is it found in the land of the living: the Depth saith, It is not in mee; and the Sea saith, It is not with mee: So may wee say of fulnesse, Where shall fulnesse bee found? and where is the place of all-sufficiencie? Man knoweth not the price thereof, neither is it found in the land of the living: Honours and high places, fleshly delights and carnall pleasures say, It is not in us: riches, strength, beauty, art, wit,[Page 44] say, It is not with us. Man is exceedingly deceived, that leaves the Lord Jesus, and seekes for fulnesse in the creatures. For,

1. Folly of seeking fulnesse in the Creature. 1. Empti­nesse.First, the creature without Christ is an empty thing, a lamp without oyle, a bone without marrow: The house without the husband, seemes emptie to the wife: the Throne without the King, appeares empty to the subject: without the Lord Jesus the soule meets with emptinesse in the greatest worldly fulnesse; it is Christ thatEphes. 1.23. filleth all in all. He puts a fulnesse into all the things of his servants; a fulnesse into their possessions, that they rest contented: a ful­nesse into their low estates, that they re­joyce in it: a fulnesse into their cup, where­by their thirst is quenched: a fulnesse into their bread, whereby their hunger is remo­ved: a fulnesse into their dinner of greene herbes, satiating them as a stalled Oxe: a fulnesse into all his Ordinances, making them instruments to fill the soules of his servants with all saving graces. It is not the abundance of the creature, but Christ Jesus that ministers the fulnesse: Christ is the marrow and fatnesse of the feast; with Christ there is satisfaction in the slenderest portion, without Christ there is nothing [Page 45] butHag. 1.6 emptinesse in the greatest fulnesse: without him man can never have Isa. 56.11. enough. Hee that doth not gaine Christ, earnes nought: hee that drinkes not of this foun­taine,Eccles. 5.10. increaseth his thirst by drinking.

Secondly,2. Feeble­nesse. the creature without Christ is a feeble and weake thing, as a tree with­out roots, like Ieroboams withered 1 Kings 13.4. Isa. 30. [...] arme. Without Christ the strength thereof is to sit still; like Pharaohs Chariots, when the wheeles were smitten off, it cannot carry us out of the waters of distresse, it can doe no­thing. Gehezi with his masters staffe, could bring2 Kings 4. no life, nor heat into the child, untill his master came: the creature can doe no­thing for us, if it bee not attended with Christs power and presence.

Thirdly, the creature without Christ,Trouble­somnes. is troublesome: a bed of Thornes, and not of Downe; a tempestuous sea, and not calme waters; bread of sorrowes, and not of peace; poyson, and not pleasant wine. Aurum am­pliùs cruciat apud quem largiùs fuerit; aurum amanti nihil de possessione sua permittit, saith Augustine, Gold torments him most that hath most; it suffers him to enjoy no­thing of his possession, who pursues it with an inordinate affection. Sooner or later [Page 46] the creature is possessed with much tor­ment, if we enjoy not Christ in and with it; as the possession, so the trouble increaseth, i [...] wee have not Christ to sanctifie it; like [...]he waters of Marah without the tree, they t [...]at possess them cannot drinke a comfor­table draught of them.

Fourthly,4. I [...] ­ [...]nt. the creature without Christ inbondageth, usurps authoritie over the soule, causeth it to bow downe, asI [...]dg. 7.5. Gideons Souldiers to the waters, takes away all the liberty thereof, inthralles it to the world, & subjecteth it to the command thereof, as the Souldiers to the command of theMat. 8 8. Cen­turion. Men that will not serve the Lord Jesus, become sla [...]es to the creatures: God makes them shamefully to serve the crea­ture, who will not joyfully serve Christ their Lord and Master. Mans deniall of obedience unto Christ, gives the creature dominion over him; the creature is ever that mansMat. 6. [...]4. master who will not be Christs servant. As the Lord threatned the chil­dren of Israel, saying,Deut. 2 [...].47. Because thou ser­vedst not the Lord thy God with joyfulnesse, and with gladnesse of heart for the abundance of all things, therefore shalt thou serve thine enemies which the Lord shall send against [Page 47] thee, in hunger, and in thirst, and in naked­ness, & in the want of all things; and he shall put a yoke of Iron upon thy necke, untill hee hath destroyed the. Thus man that will not serve the Lord with ioy and gladnesse, with sincerity and singlenesse, the Lord gives him over to serve the creature in hunger and thirst, with tormenting care and distraction, with much griefe and la­bour, in great straights in the midst of his sufficiencie, the creature putting an Iron yoke upon his neck, making him such a wretched slave to the world,Eccles. 6.1, 2. that he hath no power to eate of what he doth possesse. Qui pecuniae servit, & praesentibus compedibus constringitur, & futuris paratur, saith Chrysostome. Hee that serves money, is bound with present, and prepared for future fet­ters; so chained, that hee cannot come to God; so bowed downe, that hee cannot looke up to God; God is not in all his thoughts, hee is altogether a stranger to him.

Fifthly, the creature is transient,5. Transito­rie. a ser­vant that changes many masters, it ebbes and flowes like the Sea, waxeth and wa­neth like the Moone: There is stedfastness in Christ,Heb. 13.8. hee is the same yesterday, to day, [Page] and for ever: there is mutability in the crea­ture, constant onely in alteration; this goes and comes like the Souldiers at the com­mand of the Centurion; like Jonahs gourd, thatIona 4.8. came up over Jonah to bee a shadow over his head to deliver him from his griefe; and Jonah was exceeding glad; but when the morning arose, a Worme smote the gourd, that it withered, and the Winde and Sunne did beat on Jonahs head, that he fainted: The creature, like a gourd, is to day a shadow to us, and wee much reioyce in it, to morrow it is withered, and wee have much discomfort: The ioy of the creature doth usually turne to sorrow, it ministers more griefe in the losing then ever it gave ioy in the possessing: and here­upon Solomon disswades man from the crea­ture, Labour Prov. 23.4. not (saith hee) to bee rich, cease from thine owne wisedome, wilt thou set thine eyes on that which is not? for riches make themselves wings, they flye away as an Eagle towards heaven.

6. Deceitful­nesse.Sixthly, the creature is very fraudulent: Laban changed Iacobs wages ten times; many are their changes who serve the creatures. The Psalmist saith of them thatPsal. 107 26. goe downe to the Sea in shippes, and doe busi­nesse [Page 49] in great waters, They mount up to the heavens, they goe downe againe to the depths, their soule is melted because of trouble: The like may wee say of them that goe downe to the creature, and seeke for great things, and doe great businesse in the sea of this world, They mount up in honor, in wealth, in favour, and they goe down again in po­vertie, disgrace, contempt and hatred, and their soul doth even melt with trouble; ne­ver man trusted the creature, but was decei­ved by it, his soule smarted for it; when the promises thereof are greatest, the deceit thereof is most dangerous: as Diogenes sometimes stiled flattering speech, Melle­um laqueum, a honey snare; such a snare [...]re the honey-sweet promises of the creature: this like a Delilah, sings us asleepe, makes us secure, shaves off our lockes, robbes us of our spirituall strength, and delivers us into Satans bondage. When Absolom feasted Amnon, and Amnons heart was merry with wine, then Absoloms servants fell on Amnon and murthered him: when the world feasteth man, and the heart of man is merry with the worlds wine, drun­ken with the fulnesse of the world, then honours, riches, pleasures, the worlds ser­vants, [Page 50] fall on man, betray man, and mur­ther the soule of man, frustrate the expe­ctation of man, prove a deceitfull Bow, and a sandy foundation unto man, and the fol­ly of man is made manifest in seeking ful­nesse in the creatures, wherein, without Christ Jesus, the soule of man meets with nothing but emptinesse, weaknesse, bon­dage, changes and deceitfulnesse; all is vaine without Christ, a thing of nought, a very nullitie, a non-ens, like Iobs friends,Iob 13.5. Physicians of no value; they cannot cure us, helpe us, ease us, fill us, they can doe no­thing for us.

2. Folly of seeking fulnesse in our selves.Some seeke for fulnesse in themselves, they please themselves with themselves, they goe not out of themselves, they looke not beyond, nor above themselves for any thing to fill them, to enrich them, to make them happy; they suppose they have water enough in their owne Well, treasure enough in the store-house of their owne soules. Goliah supposed hee had fulnesse enough of strength in his owne arme, in his owne weapon, and looked out for no other fulnesse to assist him in the conflict with David. Vaine man, corrupt man, supposeth hee hath fulnesse enough in him­selfe; [Page 51] fulnesse enough of wisedome to guide him, of libertie to convert himselfe, of power to vanquish the adversaries of his soule, of righteousnes to justifie him­selfe in the sight of God, of merit to pro­cure salvation at the hands of God, and therefore he goes not out of himself, he ad­dresses not himselfe to Christ, hee seekes not to be filled with the fulnesse of Christ; they trust in themselves that they Luk. 18.9. are righ­teous; they looke for no righteousnesse, but their owne; for no garment to cloath them, but that which growes at home, is spun and woven at home, in the house of their own flesh; for no Well to refresh them or wash them, but what they digge out of their owne earth; for no armour to defend them, but that which is framed and made at home of their owne metall; they areRev. 3.17. rich and full, and want nothing, in their owne opinion; they are wise in their owne eye, and leane to their owne Pro. 3.5. understanding, and trust not to the Lord, looke not unto him, re­gard not to be filled with his knowledge, with his power, with his goodnesse: hee that hath highest thoughts of his owne fulnesse, doth ever least regard the fulness of Christ; hee is ready to say to Christ, [Page 52] tendering to him his fulness, as Esau did to Iacob sending him a present, I Gen. 33.9. have enough, my brother, keep that thou hast unto thy selfe. It is wonderfull to consider how mens ignorance, and unsensibleness of their own wants, doth cause them to under-value the fulness of Christ. O how little doe they who have high thoughts of their owne fulness, discerne or taste of Christs ful­ness! And what is man without Christ, that hee should seeke for fulness in him­selfe? but anRom. 7.18. Eph. 2. [...]2. empty house, wherein dwel­leth no good; a dead man, in whom is no life; a blind man, in whose soule is no light; a loathsome leper, on whom is no beautie; as the world without the Sunne, the flocke without a shepheard, the members without a head, the rush without mire, and the flagge without water, as sometime Iob spake; as the field of the sloathfull without a diligent hand to dress it, is over growne with thornes and nettles, so and such is the soule of man without Christ. Did man see his owne emptiness and vileness without Christ, hee would never bee at rest untill he were filled with Christs fulnesse.

Folly of s [...]eking fulnesse in naked use of ordi­nances.Some seeke for fulness in the naked presence, and bare use of Gods ordinances, [Page 53] never labouring to see Christ, to taste Christ in them, to receive Christ and his fulness through them, to bee brought to the enjoyment of Christ by them. Asa 2 Chron. 16. promised himselfe a fulness of health from the Physicians; he looked not beyond and through them to the Lord; hee sought not to the Lord, but to the Physicians: Gods ordinances are the physicke, his Ministers the Physicians: Some seeke to them, stay in them, promise themselves fulnesse of health from them, they seeke not, they come not home to the Lord by them, they partake not of Christ and his fulnesse in them. The JewesIer. 7.4. promised themselves fulnesse of defence, safety, vi­ctory, salvation, from the naked presence of the Temple, without amendment of their doings, without obedience to the God that dwelled in the Temple. Micah perswaded himselfe of the fulnesse of all blessing, be­cause heeJudg. 17.13. had a Levite to his Priest, though he still retained his Idol, and lear­ned not of his Priest how to serve that God aright, from whom commeth all blessing. How many men doe turne the meanes of salvation into meanes of destruction, not learning God in them, not being led home [Page 54] to God by them. Questionlesse mans use of Gods Ordinances is fruitlesse, untill in them he both see and enjoy Christ and his fulnesse. As therefore the Shunamitish wo­man thought it not enough that Gehazi was sent with his masters staffe, but2 Kings 4.30. laid hold upon the Prophet, and would not goe till hee himselfe went with her: so think it not e­nough that ye have Christs servant, and Christs staffe, Christs Minister, and Christs Word; but lay hold of Christ, cleave to Christ, and carry Christ with you: You come to the Ministery to little purpose, if you carry not home with you Christ Jesus, if you be not filled with his fulnesse.

Folly of seeking fulnesse in humane inventi­ons.Some seeke for fulnesse in humane ob­servations, in serving God after their owne fancies, or the doctrines of men,Lev. 10.2. Ier. 2.12. Ier. 23.28. Gen. 11. in offe­ring sacrifice with strange fire, in a false wor­ship, in a devised religion: these seeke for fulnesse of water in a broken cisterne, for fulnesse of ight in an empty lamp, for ful­nesse of bread in a heap of chaffe, for ful­nesse of figs upon a thistle: these, like them that builded Babel, build to their own con­fusion: these are like men running from the Sun, and seeking light in a Glow-worme; like the Prodigall thatLuk. 15. ranne from his [Page 55] fathers house where was all fulnesse of bread, & sought his meat among the swine; to whom I may say, as sometimes the An­gell did to the women, Why Luk. 24.5. seeke yee the living among the dead? So why seeke ye life, salvation, spirituall fulnesse, among dead, vaine, and empty ceremonies? The diseased womanMark. 5. sought in vaine for health among the Physicians untill she came to Christ; and man seekes in vaine for fulnesse untill he comes to the Lord Jesus: There­fore as Peter sometime said to Christ, Lord, Iohn 6.68. whither shall we go? thou hast the words of e­ternall life: so, brethren, let me say to you, Brethren, whither will ye goe? on what rocke will you build? what guide will you follow? what friend will you chuse? what treasure will you seeke? Christ and none else hath the fountaine of all fulnesse: O therefore leave all, and come unto him, that he may fill you with his grace first, and with his glory last.

CHAP. VI. Discovering the folly of not comming fully home to Christ, in whom is all fulnesse.

2 THis layeth open the folly of such as stand aloofe off from Christ, continue strangers, and come not fully home to Christ, in whom all fulnesse is to be found, and by whom the Lord hath ordained to minister all fulnesse to the so [...]l [...]s of men, and without whom there is an utter empti­nesse of grace in them: yet as sometime Jephtha his brethren [...] 1. rejected him, though the Lord had appointed no other to deliver them; in like sort many refuse Christ, keep a great distance from Christ; they will not come unto him, receive him, lay hold on him, though the Lord hath appointed no other helper, no other deliverer, given no other name whereby [...]ct. 4. [...]2. they may be saved. It is usuall with men to put the lowest price on that which God hath ordained to be the meanes of their greatest good. Men are commonly very evill chusers, very unhap­py refusers in matters concerning their ever­lasting happinesse. Christ, saith the Evan­gelist, [Page 57] came among his Joh. 1.11. owne, and his owne received him not: He came among his own by incarnation, taking our nature upon him, appearing in the forme of a servant, but they refused his service; he came in the mi­nistery of the Gospel as an Ambassadour, publishing the tidings of salvation, but they stopt their eares, and would not hearken to him; as a glorious and a shining Sun, but they shut their eyes and would not behold him: he came as a Physician to heale them, but they regarded not his medicine; hee came as a Shepheard to gather them home into his Fathers fold, but they would not be gathered by him; he came as a full and living fountain to fill them, but they would neither draw nor drinke of the wells of salvation which hee opened to them: they received him not by knowledge as their counsellor to instruct them, by faith as their garment of righteousnesse to cloath and cover them, as their rocke to support them; by love as their bridegroome to marry their soules unto him, by feare as their Prince to subject themselves unto him. Christs blessed, free, and gracious tender of eternall happinesse is very slenderly estee­med, very ungratefully refused by many [Page 58] persons: Ordinarily nothing is more unwel­come then that which most concerns mans salvation.Mat. 23.37. O Jerusalem, Jerusalem, thou that killest the prophets, & stonest them that are sent unto thee, How often, saith Christ, wold I have gathered thee together, even as a hen gathers her chickens under her wings, & ye would not? Christ, like a hen to her chickens, shewed his love to them, his care for them, his willing­nesse to gather them home unto himselfe, his readinesse to hide and protect them un­der the wings of his power, his grace and fulnesse, from the Divell and other instru­ments of cruelty which, like kites in the aire, sought to make a prey of them; but they would not, they would not come unto him, they would not beleeve in him, they would not embrace and receive him. The soules of men are great enemies to their owne happinesse, very profanely refusing Christs choicest mercies, highly valuing the empti­nesse of the world, basely prizing Christs fulnesse: So that as sometime Diogenes taxed the folly of the men of his time, quòd res pretiosas minimo emerent, venderentque vilissimas plurimo; statuam tribus nummûm millibus emunt, quum farinae choenix duobus aereis veniret: because they would buy pre­cious [Page 59] things cheape, and sell base things at a deare rate; because they valued a statue at three thousand pieces, and sold a measure of corne for two farthings, though the life of man had no need of a statue, but could not live without corne: Thus may we justly taxe the folly of men for under-valuing Christ, the most precious of all things; for over-valuing the world, which is but dung Phil. 3.8. and drosse in comparison of Christ; selling their liberty, peace, quiet, even their very soules, for the world; unwilling to depart with any thing for the enjoyment of Christ, when yet the world is but even a dumb sta­tue, a dead idoll which can doe little or no thing for them, and Christ is the true Man­na, theIoh. 6.1 bread of life come down from hea­ven, giving life to all that beleevingly come unto him; without whom men have no life of God within them; for,1 Ioh. 5.12. he that hath the sonne hath life, he that hath not the sonne hath not life.

And whence is it that men are so back­ward to come to Christ, to entertain Christ,Foure grounds of this. to receive of Christs fulnesse, toProv. 9. eate of his bread, and drinke of his wine which he hath mingled, to partake of all the good things which God the Father hath given [Page 60] him to communicate and bestow upon the soules of men, but 1. from their ignoranceIgnorance of Christ; theIoh. 1.10. world doth not know Christ. As the blind man doth not know the Sun, though it shine upon him; no more doth the carnall and worldly man know Christ, though he shine upon him in the Gospel: for the light Ioh. 1.5. shineth in the darknesse, and the darknesse comprehendeth it not. Such is mans ignorance, that as the light shining in Goshen, did not pierce the darknesExod. 10. where the Egyptians sate; no more doth the light of the Gospel penetrate their soules, but they sit in darknesse and the shadow of death; at theIsa. 59.10. noone day of the Gospel they are in the midnight of ignorance: To such our Saviour saith, Ye neither Ioh. 8.19. Isa. 53.2. know me nor my Father: They know not the beau­ties of Christ, they see no comelinesse in him for which they should desire him; he is no more to them then another beloved: They know not the power of Christ in softning their hearts, as the ground knowes the power of the dew in suppling it; in quick­ning their soules, as Lazarus knew the power of Christ in raising his body; in re­storing them to spirituall liberty, as Peter knew the power of the Angell in smiting [Page 61] off his fetters, in setting him free from He­rods prison: They know not the death of Christ, as the members know the death of the head, and the branches the death of the root, in withering and dying with it: they doe not so know his death, that theirRom. 6.6 old man is crucified with him, that the bo­dy of sin is destroied, and they no more serve sin: They know not the resurrection of Christ, comming forth of the grave of their sin, as the dead knew the resurrection of Christ, their bodies comming out of the grave with him: They know not the graci­ous presence and inhabitation of Christ in their soules, as Obed-Edom knew the pre­sence and dwelling of the Ark in his house, causing all that he had to 2 Sam. 6.11. prosper, making their soules flourish in all saving graces: They know not the love of Christ, as the Bride in the Bride-chamber knows the love of the Bridegroome, as the guests in the banquetting house know the love of the master of the feast, as David knew the love of Jonathan: Christ is not like Jonathan to David, very 2 Sam. 1.26. pleasant unto their soules; his love is not to their sense and feeling won­derfull, passing the love of women: They know not Christ in his Gospel, as a friend [Page 62] in his letters, as a King in his Embassadours of peace; as a Musician in his musicall instru­ment, making a joyfull sound in their eares; as the lameIohn 5.4, 5. man knew the Angell in Be­thesda healing their diseases: They know not Christs fulnesse as the seeing eye knowes the fulnesse of light in the Sunne, as the thirsty palate knowes the fulnesse of water in the fountaine; and because they doe not know him, they regard not to come unto him. Ignorance is a great im­pediment of mans comming to Christ Je­sus. Hagar Gen. 21. came not unto the Well, un­till her eyes were opened to see the Well: No man embraceth Christ, untill his un­derstanding is enlightned to see and discerne Christ aright. Men through ignorance have very dishonourable opinions of Christ, remaine great strangers to Christ, and are very injurious against Christ.

2. Unsensi­blenesse.Unsensiblenesse of the want of Christ: It was a law of Plato that no man should draw water out of his neighbours Well, untill he had digged to the Potters earth in his own court: It is a law in nature, Man never commeth unto Christ, never endevours to partake of his fulnesse, untill hee hath tried, [Page 63] and knowes his owne emptinesse, untill he discernes his want of Christ. TheIos. 10.6. Gi­beonites sent not to Iosua untill they saw themselves besieged by the Amoritish Princes.Iud. 11. The Elders of Gilead hated Iep­tha, and expelled him out of their fathers house, came no more unto him, untill they were in distresse, saw their want of him, plainly perceived that none else could help them. Mans opinion of his owne fulnesse makes him under-value the fulnesse of Christ. Christ is never pre­tious in the eyes of man untill man feele his want of him: As man is more or lesse sensible of his want of Christ, so hee is more or lesse industrious in approching unto Christ. TheProv. 27.7. full stomacke regards not the hony combe: The full souleIo. 9.41. Matth. 9. Rev. 3.17. loath­eth Christ, who is sweeter then the ho­ny or the hony combe. Christ is ever most pretious with the soule that knowes its owne emptinesse.

Unwillingnesse to bee at the cost of comming unto Christ:3. Unwil­lingnesse. Though Christ proffer himselfe freely, yet man must bee at some cost, or hee cannot come to Christ, hee cannot enjoy Christ.Gen. 35.2. Iacob cannot come to Bethel unlesse hee put a­way [Page 64] way his Idols. Exod. 3.5. Moses cannot come nigh the burning Bush, unlesse hee put off his shooes from his feet. Man cannot come nigh unto God and Christ,Ia. 4.8. unlesse he purge his heart, and cleanse his hands. The Mer­chant in the Parable sold Mat. 13.44. all that hee had to buy the pretious pearle, to make that his owne: Man that will come to Christ, and make Christ his, must sell all that is his owne: Man must first come out of himselfe, before hee can come to Christ. If Luke 9.23. any man (saith Christ) will come after mee, let him deny himselfe and take up his crosse daily and follow me: Hee that will come to Christ, must deny his owne wisedome, and be as a1 Cor. 3.18. Rom. 7.18 foole in his owne apprehension; hee must deny his owne fulnesse, and be as an empty house in his owne sense and feeling; he must de­ny his owne righteousnesse, and bee as a naked man in his owne understanding; hee must deny his owne reputation in the eyes of men, and bee contented to have his name Luke 6.22. cast out as abominable, & to be accounted more vile, as David for dan­cing before the Arke:2 Sam. 6.22. hee must bee wil­ling to bee in the world as nothing, who will have Christ and his fulnesse to bee [Page 65] all in all unto him: Men are loath to bee at this cost, and therefore come not to Christ. The young man that came to Christ, hearing hee must sell all, and follow him,Mat. 19.21. went away sorrowfull: Hee that carries the love of the world in his heart, will faint by the way, and never come to Christ. The over-valuing of the world makes the doctrine of the Gospel a sorrowfull doctrine, and mans ende­vour to come to Christ, unfruitfull. Ma­ny Ioh. 12.42. among the chiefe Rulers beleeved on Christ, made some steppes towards him, but because of the Pharisees they did not confesse him, they came not boldly, freely, and fully home to Christ, lest they should bee put out of the Synagogue. Hee that can­not esteeme all as nothing for Christ, as dung and drosse in comparison of Christ, will never really and in deed come to Christ: Hee is but like a man that cheapes and buyes not, because hee will not give the price.

Subjection under the creature:Subjecti­on under the crea­ture. They are under the power and command of the creature; this is fastned on them as Bird­lime on the wings of the Bird, that they cannot mount up to Christ; they are in­tangled [Page 66] in this, as the feet in snares and fet­ters, that they cannot move nor come to Christ. As Pharaoh said of the children of Israel, TheyExod. 14.3. are intangled in the land, the wildernesse hath shut them in; so may we say of many men, They are intangled in the creature, the world hath shut them in, so shut them up, that they cannot come to Christ; it hath so shut up their un­derstanding, that they cannot discerne Christ; their wills, that they cannot im­brace Christ; their imaginations, that they cannot meditate upon Christ; and their affections, that they cannot feare, trust, love, nor rejoyce in Christ. As theIos. 10. five Kings were hid in a cave, and Iosua rowled great stones upon the mouth of the cave, and set men by it to keep them, that they might not come forth: so worldly men are shut up in the cave of the world, and hardnesse of heart, like a great stone, is rowled upon them, honours, riches, plea­sures, like so many keepers, doe so beset them, that they cannot come forth; they are held and kept under the creature as aMatth. 6.24. servant under his master, as an adultererIam. 4.4. under the harlot, as Issacar Gen. 49.24. under his burthens; the worlds imployments keep [Page 67] them under as Pharaohs Exod. 1.11. Iud. 16. Taske-masters the Israelites: These, like Delilah, shave off their locks, and make them weak, that, like Sampson, they cannot goe forth, they cannot come to Christ:Matth. 22. Luke 1 [...].14. Matth. 13.22. This with-held the guests in the Parable from comming to the marriage feast of the Kings sonne: this made the Pharisees despise Christs doctrine: this frustrates all holy instructi­on and gracious perswasion, as the thornes make the sowing of the seed unfruitfull: this extinguisheth the love of Christ, as a strange lover in the bosome of the wife, puts out the love shee should have to her husband. The soule which is not divor­ced from the world, cannot marry Christ. Christ is never pretious in mans appre­hension as long as the world seemes glo­rious to him.Bern. Cui Christus incipit dulce­scere, necesse est amarescere mundum, saith Bernard: as wee begin the relish sweet­nesse in Christ, so the world beginnes to bee bitter to us; the more sweetnesse wee taste in the one, the more bitternesse we taste in the other: If the world be as a pleasant feast, Christ is but as an emptie dish. And these are maine grounds of mans neglecting Christ, standing aloofe [Page 68] off from Christ, and refusing to come freely and fully home to Christ.

Folly of not com­ming to Christ il­lustrated.And this is a very great folly of man: For what is man not comming unto Christ, nor partaking of Christ in whom is all fulnesse, but an emptie man, a broken cisterne, wherein is no water of grace; an emptie Hos. 10.1. Vine, whereon growes no good 2 fruit, no sweet grape; 2. A dead man in whom is no life of God, a withered branch separate from the vine? As Lazarus re­mained dead in theIoh. 11.44. grave till Christ came and raised him: so doth man in the grave of sinne, untill Christ commeth to him,1 Joh. 5.12. and he to Christ; for he that hath not the Son, hath not life; 3. AHeb. 6.7, 8. barren man, as 3 a woman that abides without a husband: all our fruit is but as an illegitimate birth, untill wee are married unto Christ; if wee come not to Christ as to a husband­man to manure us, as to a cloud to water 4 us, wee are but as a barren heath; 4. A blind man: As hee that comes not to the Sunne, sits in darknesse; so hee that comes not to Christ, hath no good knowledge: for no man Mat. 11.27. knowes the Father but the Son, and hee to whom the Sonne will reveale him. Without the knowledge of God and [Page 69] Christ Jesus mans greatest knowledge is but ignorance; 5. A bond-man, as Peter 5 till the Angell c [...]me and smote off his fet­ters. Spirituall freedome comes to Gods children onelyIoh. 8.56. by Christ; none brings the soule a discharge from Satans bon­dage, besides the Lord Jesus; 6. A sicke 6 man, an uncleane and a loathsome man. Naaman continued leprous untill he came to Iordan: 2 Kings 5. the woman diseased of the bloudy issue had her flux of bloud run­ning on her untill shee came to Christ:Mark. 5. None but Christ Jesus purgeth the lepro­sie of sinne,1 Ioh. 1.7. and the flux of ungodlinesse from the soule of man; if wee come not to him wee continue uncleane; 7. A 7 poore man, not one dramme of spirituall riches in his soule, not one rag of righte­ousnesse to cover him. TheIsa. 20.4 Assyrian led away the Egyptians naked and bare­foot: without Christ the Prince of darknes leads man captive, Rev. 3.17. poore, blinde, naked, miserable and wretched; 8. A base man, a dishonourable man; base for his birth, 8 being of the Divell; base for his condi­tion, the slave and servant of a thousand lusts and vanities; base for his qualitie, groveling like a swine upon the earth, [Page 70] delighting himselfe in nothing, but, like a base worme, in the slime and mud of the world; base in the whole way and worke he undertakes, having base thoughts, base purposes, and base intendments. Very great is mans basenesse without the Lord Jesus, who is the onely crowne and glory 9 of man; 9. A perplexed man, a stranger to all spirituall and heavenly peace: The soule without Christ is like aPsa. 42.2. chased Hart without the water brookes. The Dove found no rest for the sole of her foot, untill shee returned to theGen. 8. Ark: the soule never meets with true rest untill it come to Christ; but, As the Disciples in the ship were tossed with the storme, and had noMatth. 8.26. rest untill they came to Christ, cried to Christ, and Christ awakened, and rebuked the windes and waves, and made the Seas calm; thus the souls of men are as a tossed Sea, untill Christ speakes peace unto them: he is the Prince Isa. 9.6. of peace, and peace is a priviledge belonging to the sub­jects of his Kingdome, and hee is stiledEphes. 2.14. our peace; by way of declaration hee re­veales it, by way of merit hee hath pur­chased it, by way of communication hee ministers it by way of preservation hee [Page 71] maintaines and perfects it. The nearer man comes to Christ, the more hee en­joyes of Christ, the sweeter and stronger is his peace: The more man is estranged from Christ, the further hee is from true peace; 10. A discontented man, a man 10 unsatisfied: all fulnesse is in Christ, the world cannot fill the soule that is not fil­led with Christ; the soule that feeds not on Christ, but on the world, like Pha­raohs Gen. 41. leane Kine that fed upon the fat, eate them all up, and yet were still leane and ill-favoured: so this, after long fee­ding upon all the fat of the world, yet as hungry and greedy as ever; the more hee eates, the more hee hungers, hee is ever discontented, nothing long pleaseth him, nothing fully answeres him: the eye that doth not see Christ, is never Eccl. 1.8. satisfied with seeing; the eare that doth not heare Christ, is never satisfied with hearing; the palate which doth not relish Christ, is ne­ver satisfied with tasting; nothing is sweet and full without Christ: as Augustine sometime having read Cicero's workes, commended them for their eloquence, but passed this sentence upon them, Dulces non sunt, quia nomen Jesus non est in illis, [Page 72] they are not sweet, because the name of Jesus is not in them. Without Christ the bed is a bed of thornes, the bread is full of gravell, the cup is full of gall; nothing filleth, nothing satisfieth, but every thing vexeth, displeaseth, leaveth a sting behind it, and the heart, like the horse-leeches daughter, ever criesProv. 30.15. Give, give, and ne­ver can have enough. And here is the misery of man without Christ, the folly of man that will not come to Christ, without whom hee must starve, Luk. 15. as the prodigall without his Fathers house; without whom hee must abide robd of all his spirituals, and wounded, Luk. 10. and halfe dead in his natu­rals, like him that lay robd and halfe dead between Iericho and Ierusalem, before the Samaritan came and cured him; without whom he must continue besieged, assaul­ted, vexed with temptations, feares, trou­bles, distractions, as Gibeon Ios. 10.6. with the A­moritish Princes before Iosua came and re­moved them; without whom they must needs perish, as the old world that came not to the Arke. It is mans greatest folly and madnesse to estrange himselfe from Christ Jesus.

CHAP. VII. Shewing how Christ is to bee valued and e­steemed above all.

IS all divine and heavenly fulnesse in Christ? then let us value and esteeme Christ above all: things are usually va­lued and prized according to their ful­nesse; the Sunne for his fulnesse of light is prized above all other lights; the Apple-tree for his fulnesse of fruit is esteemed above all the trees of the wood; the Pearle for his fulnesse of pretious substance is valued above all other metall. The ful­nesse of Christ is the most eminent, tran­scendent, and superlative fulnesse, a ful­nesse surpassing the fulnesse of all Men and Angels; him therefore wee should prize above all others, as the King above the Subjects, as the Master above the Ser­vants, as the Sunne above the Candles, as the Fountaine above the Bottle. As the people esteemed David above them­selves, saying, Thou art 2 Sam. 18.3. worth ten thousand of us: so should we esteeme Christ worth all the ten thousands of the earth, whether riches, honours, pleasures, or whatsoever [Page 74] else. As the women said of Ruth to Nao­mi, Ruth. 4.15. that she loved her, & was better to her then seven sons: so should Christ, who loveth us, bee better to us then seven sonnes, of more esteeme with us then all sonnes and daughters, then all fathers and mothers, then all wives and husbands, then all friends and acquaintance, then all the dearest and choycest possessions; un­lesse wee thus value him, wee cannot bee his Disciples, we discerne him not aright, wee learne him not as the truth is in him.Luke 14.26. If any man come to mee (saith Christ) and hate not his father and mother, and wife and children, brethren and sisters, yea and his owne life also, hee cannot bee my Disciple. Hee that doth not esteeme mee above all friends, above all possessions, above him­selfe and his very life, hee cannot bee my Disciple, he cannot learne my will, he can have no communion with mee, no interest in mee. Gods people haveMat. 9.9 valued him above their profit, above their friends, a­bove their ease, their credit and their lives. Matthew left the receipt of custome,Mat. 4.22. Rev. 12.11 Iames & Iohn their ship, their nets, their father, & followed him; and many for his sake loved not their lives unto the death. Nothing [Page 75] should be so deare and pretious to us as the Lord Jesus:1. Christ va­lued a­bove all in our know­ledge. Him let us value in our know­ledge above all Art and Learning. As the light of the Sun is sweet unto the eye, and the eye esteems it above all other light: so let the light of Christ, the knowledge of Christ, be most pleasant, and of choycest esteeme with us; him let usEphes. 4.22. study and learne as the truth by whom we must bee guided, as the way in which wee must walk, & as the life by whom we must live. In Christ are hidden all the treasures of wisedome. Col. 2.3. Among wise men he is the choy­sest that knows most of Christ Iesus. There is no fulnesse, no divine excellencie in that mans knowledge, that knowes not Christ. 2.2. In our choyce. Him let us prize above all in our choyce, him let us select and take out un­to our selves among all the creatures. As a woman among many men selects and singles out one to bee her husband, on whom she sets her love, to whom shee in­tends to give herselfe, whom shee purpo­ses to make the guide of her youth, and the stay of her old age, with whom shee intends perpetuall consulship: thus must wee in our choyce assume unto our selves Christ, as the husband of our soules, as the [Page 76] guide of our youth, as the staffe of our age, as the most sweet and everlasting companion of our soules. Pharaoh findingGen. 39. that such wisedome, and the Spirit of God was not so in any man as in Ioseph, chose him out among all the residue, and set him over all his land: Man discerning that wisedome and the Spirit of God are nei­ther in Man nor Angell as they are in Christ, must chuse Christ, and set Christ over all, as a King to command, as a Counsellour to guide, as a Friend to com­fort, as a Pearle to enrich. It is mans wisedome to take Christ whatsoever hee lose; hee that chuseth Christ, shall never have cause to repent his choyce. With Mary Luk. 10.40. then let us chuse Christ as being the best part. 3. In our love. 3. Him let us prize in our love, as the wife prizeth the husband in her love above other persons; the rich man his jewell above other substance: let us love him as2 Sam. 1. Ionathan loved David, with a love surpassing the love of women; as Iacob loved Rahel, with love making us cheerfull in serving, patient in suffering for him: hee alone is the friend of Christ Jesus,4. In our trust. that loves him above himselfe and all creatures. 4. Him let us preferre in [Page 77] our trust, as the builder doth the rocke a­bove all other foundations, as the chickens doe the wings of the hen above all other places of refuge▪ to him let us addresse our selves, as they who were in distresse, 2 Sam. 1.21. in debt, in discontent, did sometimes addresse themselves to David: Him let us make our Captain to fight for us, our Shepheard to defend us, our Rocke to support us, our Shield to cover us: let us wait on himPsa. 62.5 solely, and on no other; on him let us trust fully, with all our heart, with all our soule; let us rest on whole Christ, on his power to sustaine us, on his wisedome to guide us, on his merit to justifie and pro­cure all good things for us, on his mercy to forgive us, on his love to solace us, on his fulnesse to satisfie us: on him let us trust constantly in our prosperity, as being the strength of all our fulness; in our adversity, as being all-sufficient in the absence of all helpers: On him let us stay when wee are in darknesse Isa. 50.10. and have no light, in sick­nesse and have no health, in heavinesse and have no joy, in desertion and have no friend, in want and have no supply. Mans firme dependance upon Christ in all con­ditions, in all changes, argues the truth [Page 78] and strength of mans confidence. 5. Him let us preferre in our feare above all com­manders,5. In our feare. as the Subject his Soveraigne above all Beggers, as the Servant his Ma­ster above his fellow-servants. As his au­thoritie is highest to command, his power greatest to protect, and his goodnesse ful­lest to recompence: so let him have pre­heminence in our obedience and service. As theGen. 37.9. Sunne, Moon, and eleven Starres in Iosephs vision, did obeysance unto him: so let all the faculties of our soules, all the members of our bodies, all our temporall, naturall, morall, and spirituall abilities do obeysance to Christ, be made subject and serviceable unto him.6. In our Ioy. 6. Him let us pre­ferre in our Joy: As David preferred Ieru­salem above Psa. 137 his chiefest joy, making it and the welfare thereof the top, head, and flower of his joy: so let us make Christ our chiefest joy, the head and crowne of our joy; in him let us rejoyce, as the wise men in the Starre which guided them,Mat. 2.10. Gen. 45.28. 1 Sam. 4.5 as old Iacob in the Waggons which carried him to Egypt, where was fulnesse of bread in the famine; as the Israelites in the Arke, from whose presence they promised themselves victory over the [Page 79] Philistins: in him let us rejoyce, as the traveller in the Sunne which guides him, as the sick in the Physician which heales him, as the captive in the ransomer which frees him, as the poore in the rich which feeds and cloathes him. As Christ is the originall and spring of all our comforts; so let him be the supreme object of all our re­joycings: all joy besides this is but sadness. Bernard saith,Illud est verum ac summum gaudium, quod non de cr [...]atura, sed de crea­tore conci­pitur; quod quum acce­peris nemo tollet à te; cui aliunde comparata omnis ju­cunditas moeror est, omnis sua­vitas dolor est, omne dulce ama­rum est, omne de­corum foe­dum est, omne po­s [...]re [...]ó quod del [...]i po [...]t, mo­ [...] [...]. That is true and high joy, which is not conceived of the creature, but of the Creator; which when thou shalt receive, no man shall take it from thee; whereunto compared, all other joy is sorrow, all sweetnesse griefe, all that is sweet is bitter, every comely thing is fil­thy, and lastly, whatsoever may delight is troublesome: all joy in comparison of joy in Christ, is but a cloud to this Sunne, a midnight to this morning, a bramble to this Vine, gall and vinegar to this pretious Nectar: Therefore in all things value Christ, and give him preheminence a­bove all others according to his fulnesse. Let not the plainnesse of his doctrine, the meannesse of his messengers, the simpli­citie and want of externall pompe in his religion and service, nor the poverty of [Page 80] many of his followers, cause us to under-value and slight Christ, as it was some­time disputed among the Romanes in their Councell, using to deifie great men, Whe­ther Christ having done many wonder­full workes, should bee received into the number of Gods. The Historian saith,Et tande desinitum est, quòd non deberet recipi inter deos pro eo quòd non habe [...]et cul­tores: pro­p [...]er hoc quòd pau­pertatem praedicarit & elegit, quam mun­dus con­temnit. It was at last concluded, that he should not be received among the Gods, because hee had no worshippers, and because hee preached poverty which the world despi­seth. How many stumble, and take of­fence at Christ, slight and under-value Christ, for the small number and low e­state of his followers, and for that humi­lity, meeknesse, spirituall poverty which the Gospel teacheth! But let not us un­der-value Christ for this, but rather ad­mire the fulnesse of Christ, in putting such power into the plaine preaching of his Word, and such efficacie into the labours of his despised Messengers, as thereby to convince and convert the hearts, and raise the soules of men; and by weake things, poore things, and things which are not, to confound the things that are: The weak­nesse of the instrument commends the power of the supreme agent; the more [Page 81] wee looke upon the emptinesse of the in­struments which Christ useth, the more cause we shall have to admire the fulnesse which he communicateth.

Foure things there are among many,Foure things in Christ to be highly prized. in Christ, which wee should very highly prize: First, the knowledge of Christ. The wisedome of Solomon was so great, that the Queene of the South accounted his men happy,1. Know­ledge of Christ. that they might daily stand before him to heare his wisedome: As Christ is greater then Solomon, so is their happinesse greater that may st [...]nd before him and heare his wisedome. It is Christ that puts a fulnesse into our know­ledge, as the shining of the Sunne in the aire, puts a fulnesse of light into the eye; therefore Paul made Christ crucified the center and circumference of his know­ledge, determining to know1 Cor. 2.2. nothing a­mong them, but Christ crucified: this hee made theEphes. 3. bredth and length, depth and height of his knowledge: this was the full latitude of his knowledge, to know Christ; and this isPhil. 3.8. excellent knowledge, for the instrument, authour, matter, sub­ject, fruits and effects of it; saving know­ledge, Joh. 17.3. Secondly, wee should [Page 82] highly prize the love of CHRIST JESUS;2. Love of Christ. it is better then Cant. 1.3. wine; no­thing so solaceth, reviveth, and che­risheth the soule, nothing is sweet, no­thing is satisfactory without it. It could not2 Sam. 14.32. content Absolon that he was recalled from his exilement, and had his dwel­ling at Ierusalem, unlesse hee might also see the Kings face: the presence of all things is as nothing, unlesse man see the Kings face, feele the love of Christ; this is the life of a good mans life, as Solomon saith of the light of the KingsPro. 16.15. counte­nance, In the light of the Kings countenance is life, and his favour is as a cloud of the latter raine. Christs love is life quick­ning, a cloud watering and abundantly re­freshing the soules of all that enjoy him: Therefore esteeme the love of Christ a­bove the love of the creature, as men e­steeme the love of the King above the love of the begger.

Thirdly, wee should highly value the communion and ministration of Christ:3. The com­municati­on and mi­nistration of Christ. The Sunne filleth the aire with light, the head filleth the body with sense and mo­tion, the Schoole filleth the braine with Art and Learning, the golden Mine filleth [Page 83] the store-house with treasure, the seast filleth the hungry with meat, and the clouds fill the earth with fruit; & all these are esteemed for their ministration and filling: But Christ hath a more excellent ministration, hee filleth with better light then the Sun, with better Art & Learning then the Schoole, with better sense & mo­tion then the head, with better meat then the feast, with better fruit then the cloud: He filleth the hungry with Luke 1.53. good things, with spiritual and heavenly good things, saving knowledge, lively faith, fervent love, Chri­stian patience, true humility and meekness, even with the whole treasury of all spiritu­all good things, even such good things as1 Cor. 2.9. carnall eye hath not seene, uncircumcised eare hath not heard, nor have entred into the unregenerate heart of man: these doth Christ reveale and communicate by his Spirit, and in this ministration stands the happinesse, glory, and comfort of man; Christ becomming their fulnesse, andEphes. 1.23. fil­ling all in all, by being the fulnesse of their knowledge, of their faith, of their love, of their peace, of their possession; without whom all knowledge, faith, love, and whatsoever else, is but an empty thing. [Page 84] Give then preheminence to Christs mini­stration, above the ministration of the creature; as to the ministration of corne above chaffe, of gold above drosse. Oh prize the gift of Christ above all the gifts of the world.

4. The sweet & blessed presence of Christ.Fourthly, wee should highly prize the blessed, sweet and gracious presence of Christ; as a good subject doth the presence of his King in his house, above all other friends; as a wife the presence of her hus­band above all neighbours. Wee must not so esteeme the presence of riches, honours, friends, or any other endow­ments, as wee doe the presence of Christ. This Christ hath promised to his children, as their staffe and stay, crowne and glory, prerogative and comfort:Mat. 28.20. Isa. 43.2. Lo (saith hee) I am with you to the end of the world; with you as a King among his people, as a Fa­ther among his children, as a Shepheard with his flocke, as a Teacher among his Schollers. This was shadowed by the fierie Pillar that was present with Israel as a guide, which they followed in their severall campings, as a defence between the Campes of Israel and the Egypti­ans: so is Christ present with us as a [Page 85] guide to direct us in our journies, as a pro­tector to defend us from all our enemies. The Pillar was a cloud by day, and a fire by night to Israel: so is Christ a coo­ling refreshment to his children in the scorching day of trouble, and a comfor­table Lampe of light to direct them in the night of this world. In the fire and in the cloud God was seene by Israel: in Christ God is seene and knowne as a Father of mercies by his children; and this presence of Christ with us should wee highly esteeme, as the Traveller doth the presence of the Sunne: This encoura­geth, comforteth, strengtheneth, satis­fieth, and should accordingly bee high­ly prized. And thus let us value, prize, and preferre Christ according to his ful­nesse, that Christ may value us as Schol­lers of his Schoole, as Subjects of his Kingdome, as Lovers of his Truth, as Members of his Body, and daily more and more fill us with his divine and hea­venly fulnesse.

CHAP. VIII. Perswading to come unto, and get interest in Christ.

4 AS all divine and heavenly fulnesse is in Christ, so it should move and per­swade all men to come to Christ, to get interest in Christ, to seeke for all fulnesse in him. As Hagar went to the full Well, and filled her emptie Bottle; so let us come to Christ, the true and living foun­taine, and fill our empty soules with the fulnesse of his grace. Fulnesse is the com­mon desire of all persons; the ambitious desires fulnesse of honours, the covetous fulnesse of riches, the voluptuous fulnesse of pleasures: they are very greedy, and can never have Isa. 56.10. enough of this fulnesse. Much more should Christians desire the fulnesse of Christ, the onely true and de­sirable fulnesse. As Davids Worthies in the day of Davids thirst, brake through the Philistian Army, and drew water out of the well at Bethel: so let us in the day of our Christ, in the time of our want, breake through all impediments, all armies of trouble and opposition raised against us, [Page 87] and come to Christ, the Well, whence come the waters of salvation. To this Christ himself invites us,Mat. 11.28. Come unto mee; Come unto me as the sick unto the Physi­cian to heale you of all your sinfull ma­ladies: Come unto me as the Traveller to the Sunne, to fill you with all divine and heavenly light, to guide you in all your goings: Come unto mee as the thirsty to the living fountaine, to supply all your wants, to fill all your desires: Come unto me as the Sheepe to the Shepheard, to lead you beside the still waters, and to feed you in the greene pastures: Come unto mee as the Chicken to the Hen, to hide you under the wings of my protecti­on: Come unto me as the poore unto the rich, as the Buyer to the Merchants shop, and buy of mee,Non pre­cio sed pre­ce. not for price, but by prayer,Rev. 3.18 gold tried in the fire, that thou mayest be rich; and white rayment, that thou mayest bee cloathed; and eye-salve, that thou mayest see: And thus runnes the charge of the Lord by the Prophet,Isa. 45.22. Look unto mee, and bee yee saved, all yee ends of the earth: Looke unto mee with the eyes of faith, beleeving in mee and my promises; with the eyes of godly sor­row, [Page 88] mourning for your sinnes and offen­ces; with the eyes of love, embracing me as the husband of your soules; with the eyes of obedience, fearing and obeying mee above all commanders. Thus looke unto mee, and bee yee saved; saved from sinne, that it sway not over you; saved from Satan, that hee rule not within you; saved from affliction, that it shall not swal­low you; and saved from the Law, that it shall not condemne you. Christ mini­sters all salvation to them that by a lively faith come unto him: this is the end and fruit of Christs comming by his Word and Spirit to the soules of men: My Cant. 2.10. be­loved (saith the Spouse) spoke unto mee, outwardly by his Word and Ministers, and inwardly by his Spirit, Arise up, my Love, my faire one, and come away: Rise up from the death of sinne, as sometime the dead rose up from the grave; from the dis­ease of sinne, ignorance, unbeliefe, impe­nitencie, as the sicke arise from their dis­ease, and returne to health; from the sleep and slumber, reigne and rule of sinne, as Peter arose from his sleepe, his fetters, the two Souldiers, and came forth of Herods prison; from communion and fellow­ship [Page 89] with corrupt and carnall men, as La­zarus rose out of his grave from the fel­lowship of the dead: Rise up and come a­way from the world, carnall acquain­tance, and fleshly delights, as the Bride comes awayPsal. 45.10. from her owne people, and her fathers house, unto the Bride-groome; as sometime Abraham Gen. 12.1. came away from his owne countrey, and from his kindred, and from his fathers house, unto a land which the Lord shewed him: Arise and come away from all sinfull pleasures, as Samson arose from Delilahs lap, burst his withs asunder, and came away from her: Rise up and come away from all corrupt and carnall doctrine, as the prodigall arose from the huskes and the swine, and came to his fathers house, to eate his fathers bread: Rise up and come away even from thy selfe, by selfe-deniall, and putting off thy old man, as Lazarus rose up, put a­way his grave-clothes, and left them be­hinde him: Thus rise up and come away to Christ. That man alone comes to Christ Jesus, who riseth up from the world, him­selfe, and his own corrupt affections: And unto him let us come as the lame man came to Bethesda, that we may be healed; [Page 90] as the Elders of Gilead came to Jeptha, that we may be preserved, protected, de­livered; as the thirsty come to the full fountaine, that wee may be filled, and all our wants supplied.

Three things per­swading to come to Christ.And the more effectually to move and perswade you to come to Christ, fasten your hearts and thoughts seriously upon these three things:

1. Necessitie of Christ.Mans necessity of Christ, Mans misery without Christ: Man is spiritually dead, and none but Christ can raise him. The life of the soule is hid in Christ, as the life of the branch in the root. Gehazi 2 King. 4. with Elishah's staffe without Elisha himselfe, could not restore the woman of Shunems child to life: the Minister, with the Word of Christ without Christ con­curring and working with him, cannot quicken the soule that is dead in sinne: all the instruments and meanes of grace leave the soule still gracelesse, unlesse Christ, the authour and fountaine of grace, joyne his blessing to their endevours:Ioh. 5.5. The Sonne quickneth whom he will; hee that eates Ioh. 6.53 not the flesh of the Sonne of man, and drinkes his bloud, hee that comes not unto, that be­leeves not in Christ crucified, hath no life [Page 91] in him; no life of God, no life of grace here, no life of glory hereafter. The life of man without faith in Christ, is as no life, but a very death: man is dangerously diseased, no Balme can heale him, no Phy­sician can cure him. The art and labour of all Physicians about the diseased wo­man in the Gospel, were fruitlesse,Mark. 5. untill she came to Christ Jesus. The Poole at Bethesda cured no man unlesse the Angell moved in it: the ordinance of God cures not, unlesse Christ move in it, worke together with it; hee alone is the Sunne of righteousnesse, that hath healing in his wings, curing the wounds which are given by sin and Satan. Man is possessed by an uncleane Spirit, and none but Christ can eject him: the soule of man is an uncleane dwelling, untill Christ takes possession within him; he rebukes the Divell, & cau­seth him to depart whom the Disciples cannot Mat. 17.19, 20, 21. cast out. David overthrew Go­liah, with whom no Israelite durst enter combate: Christ overthrowes the Divell, who, without the power of Christ, is in­vincible; man of himselfe can no more overcome him, no more deliver himselfe from him,1 Sam. 17. then the sheep under Davids [Page 92] custody, was able to deliver it selfe from the Beare and the Lyon. Man is blinde, in darknesse, and the shadow of death, and no Sunne but Christ can enlighten him. Man is naked, and no garment but Christ can cloath and cover him; all other garments are but rotten rags, and fading leaves, like Adams Figge-leaves, a poore and base covering. Man is poore, and no treasure but Christ can enrich him, all is but dung and drosse besides Christ. Man is indebted, and none but Christ can make satisfaction for him;Mich. 6. a thousand Rammes, and ten thousand rivers of Oyle, nay, ten thousand worlds, if man were Lord and owner of them, were an insufficient price for the least sinne of man: None but Christ, a price infinite and invaluable, is the price of mans redemption. Man is empty, and none but Christ can fill him; the world is a feast, the more man feeds upon it, the more his hunger is increased; like the dropsie man, the more hee drink­eth the more hee thirsteth: Christ alone satisfieth, he givesJoh. 4.1. water whereof whoso drinketh, thirsteth no more. Not the crea­ture but the Lord Jesus is mans fulnesse. Man is distressed, perplexed, tormented, [Page 93] and none but Christ can quiet him: hee ca­steth out the tormenting spirit, hee appeaseth the stormy tempest, hee calmeth the violent and surging waves and waters; he leads him through the sea of affliction, to a Psa. 61.2. Rocke that is higher then man, to an estate and condition secure and safe from all opposing power: Endlesse and easelesse are the soules perplexities which comes not to Christ Jesus: As Bernard Incassum laborat in acquisitione virtu [...]um, qui eas ali­bi quam in Christo quaerit. somtime said, He labours in vaine in the acquisition of vertues, that seeks them elsewhere then in Christ. Thus man labours in vaine that seekes peace, safety, comfort, any where except in Christ: and what is man that wants Christ, but a body without a head, a dead and idle, a loathsome lump; a house without a foundation, which can­not stand; a field without dew, which wi­thers; and a branch without root, abiding barren, and hastening to the fire. Behold then, O man, thy necessity of Christ, thy misery without Christ, and give thy soule no rest untill thou art come home to Christ.

Fasten your thoughts upon the vanitie of all things without Christ:2. Vanitie of all things without Christ. What is worldly fulnesse to him that comes not [Page 94] to Christ Jesus but vanity Eccles. 2.11. & vexation of spirit; a bed of thornes, on which hee can­ [...]ot sleep without terrour;Auru [...]a [...], p [...] [...] po [...] [...], aurum [...] ­lus [...] ­nus, p [...] [...]or servus. Aug. a way of snares, [...] [...]hich hee cannot walke without stum­ [...]ng, [...]ruising and hurting himselfe; a cup o [...] g [...]ll, of which hee cannot drink with any comfort; like the waters of Marah to Is [...]ael without the tree, burthens op­pressing, chaines fettering, arrowes woun­ding, [...]as tossing, and winds shaking, are all worldly possessions to them that pos­s [...]sse not Christ Jesus. What was Para­dise to Adam when hee had deprived h [...]mselfe of the tree of life, by eating of the tr [...]e of forbidden fruit, but as a wil­dernesse of thornes and briars, a place of extreame torture and disquiet? The worlds choycest Paradise proves at length full of bitternesse to him that hath depri­ved himselfe of Christ Jesus. Augustine saith,Quid prodest di­viti quod habet, si Deum qui omnia de­dit non ha­bet. What doth that profit the rich man which hee hath, if hee hath not God which gave all? What availes the ha­ving of the cisterne without the fountain? The having of all things is as nothing, if man have not Christ with them. Happy is the man that so lookes upon the crea­tures emptinesse, that he is thereby stirred [Page 95] up to seeke Christ and his fulnesse.

The excellencie & the worth of Christ.3. Dignity of Christ. As they said of David, Hee is better, more worthy then all the 2 Sam. 18. [...]. thousands of the world: As they said of the Centurion, Hee is Luk. 7.4. worthy for whom thou shalt doe this thing: Much more may I say of Christ, Hee is worthy that you should come un­to him; in him are all the load-stones of vertue, power, beauty, and whatsoever can be spoken, to move and draw the soule of man towards him: In him is wise­dome surpassing the brightnesse of the Sunne, even all the Col. [...].3. treasures of wisedome hidden: In him is power excelling the strength of all Rockes; hee is not onely strong, butPsal. 18.1. strength it felfe: In him is honour, transcending all the Kings of the earth; for hee isRev. 19.16. King of Kings, and Lord of Lords; hee isPsa. 104 1, 2. cloathed with honour and majesty, and covered with light as with a garment: In him is beauty excelling the Cant. 2.2. Rose of Sharon, and the Lilly of the valley; hee is theCant. 5.10. fairest of ten thousand, fairer then all the flowers of the field, then all the pretious stones of the earth, then all the lights in the firmament, then all Saints and Angels in the highest heavens: In him [Page 96] isEphes. 3.8. riches above all the riches of the world, as in the Pearle above the drosse. All worldly wealth is but poverty to the riches which is in Christ: In him arePsa. 16.11. plea­sures excelling all earthly pleasures, more then ever paradise excelled the barren wildernesse. All pleasures are but sor­rowes and tortures to the pleasure which the soule doth finde in Christ. Surely, all wisedome is folly, all power weaknesse, all honour ignominy, all beauty deformi­ty, all riches poverty, all pleasures an­guish, and all fulnesse emptinesse, in com­parison of the wisedome, power, glory, beauty, riches, pleasures, and fulnesse that is in Christ Jesus. O therefore come to Christ that you may bee enlightned, strengthened, honoured, enriched, prote­cted, solaced, and your soules every way filled. O come as the Queene of the South came from1 King. 10.1, 2. farre to Solomon, that you may learne his wisedome. O come as the stones in the building to the head1 Pet. 2.5. corner stone, that hee may support you; come as the subjects come the Kings Court, that hee may advance and honour you; come as poore men to a golden Mine, that hee may enrich you; come as [Page 97] Naaman came to2 King. 5. Iordan, that hee may sanctifie and cleanse you: O come as the Prodigall came to his fathersLuk. 15. house, that Christ may kill the fatted calfe for you, feed you with his ordinances, with him­selfe, with his graces, and put the robe of his righteousnesse upon you: O come as a disconsolate man unto his friend, that Christ may comfort you with the sweet­nesse of his presence, the sense of his love, and all the comforts of his Spirit: O come as the chicken to the henne, that his wings may hide and shadow you. Under the wings of Christ (saithSub Chri­sti scapulis quatuor no­his benefi­cia conse­runtur, &c. Bernard) foure be­nefites are bestowed upon us; Here wee are hidden and protected, Here wee are refreshed, Here the scorching heat of af­fliction is repelled, And here wee are fed and nourished. Christ (saithChristus omnia, ut qui omnia propter Christum dimiserit, unum inve­niat pro omnibus, & possit libero clamare, Pars mea Dominus. Ierome) is all things, that hee who for Christ hath let goe all, may find one for all, and may freely say, The Lord is my portion. For as Ambrose sayd,Omnia habemus in Christo, & omnia in nobis Chri­stus; si à vulnere cu­rari defide­ras, medi­cus est, &c. We have all in Christ, and Christ is all things in us: if thou desire to be cured of thy wound, hee is a Physi­cian; if thou burne with Fevers, hee is a Fountaine; if thou art burthened with ini­quity, he is righteousnesse; if thou want­test [Page 98] help, hee is strength; if thou feare death, hee is life; if t [...]ou flye from dark­nesse, hee is light; if thou desirest heaven, hee is the way, if thou seekest food, hee is nourishment. Therefore to him let us come as sheep to their Shepheard, as captives to their Ransomer, as children to their Father.

The man­ner of comming to Christ. 1. SpeedilyTo him let us come, first, speedily, with­out all delay, as Eagles to the carcasse. As the woman of Shunem 2 King. 4. sadled her Asse, and made haste to the man of God, for the recovery of her dead childe: so let us make haste to Christ for the recove­ry, life, health, comfort, and welfare of our poore soules; let us come unto him while hee may bee found, and call upon him while hee is neere at hand. As the Angell hasted, and thrust Lot out of So­dome, and bid himGen. 19 haste to Zoar, and e­scape thither: so let us hasten our soules out of the Sodome of sinne unto Christ; O let us with all speed escape to Christ from the world and our corruption: Of all undertakings man must use most speed and diligence to come to Christ Jesus. Secondly,2. Fully. to Christ let us come fully, in respect of the terme from whence wee [Page 99] come, from the world and all the vanities thereof. As Abraham Gen. 22 5. left his Asse, and all his servants at the foot of the hill be­hinde him, and went up to offer his sonne Isaac to the Lord: so let us leave all the vanities of the world behinde us, and come and offer our selves to Christ, let us come from all sinne. When a captive woman joynes herselfe in wedlocke to an Israelitish Souldier, she mustDeut. 21.12. change her apparell, shave her head, and pare her nailes, and so come to bee joyned in wed­lock to her husband: hee that will come to Christ, must change his apparell, put off the old man, shave his head, remove the ignorance and errour of his understanding, and pare his nailes, reforme all his out­ward wayes, and so come to Christ. To Christ let us come fully in respect of the affection with which wee come, with all our hearts, and with all our soules; with our understanding to know him, with our wills to chuse him, with our imaginati­ons to thinke upon him, with our affecti­ons to feare, trust, love and rejoyce in him. To Christ let us come fully in re­spect of the Medium by which we come, even in the use of all the ordinances of [Page 100] God; and in respect of the terme whereun­to we come, even unto whole Christ; un­to the wisedome of Christ, to bee guided by it; unto the power of Christ, to depend upon it; unto the righteousnesse of Christ, to bee justified by it; unto the merit of Christ, to receive all good things through it; unto the promises of Christ, to beleeve them; unto the commandements of Christ, to obey them. Hee that comes not fully, comes deceitfully to Christ, & departs un­profitably from Christ: He alone enjoyes Christ, who comes universally to Christ. Thirdly,3. Holily. to Christ let us come holily. The stranger under the Law that came to the Passeover was firstExo. 12.48. circumcised; He that comes to Christ must circumcise the fore­skin of his heart. There is no acceptable appropinquation to Christ Iesus without true holinesse.4. Hungri­ly. Fourthly, to Christ let us comeIsa. 55.1. hungrily, as a thirsty man to the waters: no man is welcome to Christ, but hee that comes with a holy hunger and thirst. Hee sends the rich empty away, and Luke 1.53. 5. Humbly sills the hungry with good things. Fifth­ly, to Christ let us come humbly, with a lively sense and feeling of our wants, in godly sorrow and true repentance, as the [Page 101] servants of Benhadad came to the King of Israel, with 1 Kings 20. ropes about their neckes; and sack-cloth about their loines. Sixthly,6. Loving­ly. to Christ let us come lovingly, as the Bride unto the Bride-groome; Strongly, 7. Strong­ly. as the waters to the Sea; Joyfully, 8. Ioyfully as the rich man to his treasure; And constantly, 9. Con­stantly. com­ming more and more, daily drawing nee­rer and neerer unto Christ, to a more full and perfect participation and fruition of Christ and his fulnesse.

And to the end wee may all come to Christ, and for the better disposing and fit­ting of our hearts thus to come to Christ,Foure meanes disposing men to come to Christ. 1. Sense of empti­nesse. wee must first bee sensible of our emptinesse without Christ, feele our soules as an empty stomacke wherein is no meat, as an empty lamp wherein is no light, as an empty or withered arme wherein is no strength. The people in the famine being sensible of the emptinesse and want of corne at home, came to Ioseph, with whom was all the fulnesse of Egypt. Hee alone doth truly prize Christs fulnesse, that feeles his owne emptinesse. The sonnes of Iacob went not out of their owne coun­trey downe to Egypt for bread, untill they found the want thereof at home: [Page 102] Man never goes out of himselfe to Christ, till hee knowes the vanity and emptinesse of his owne heart; hee that knowes this, will hasten his soule to Christ, as Iacob ha­sted his sonnes to Egypt.2. Conside­ration of Satans Siege. Secondly, wee must see and consider how Satan doth besiege and assault us: How, like a man of warre, hee sets upon us; how, like a roaring Ly­on hee goes up and downe, seeking to de­voure us. The Gibeonites seeing them­selves besieged by the Amoritish Princes, sent to Iosua to helpe them. Paul being sensible of the buffetings of Satan, addres­sed himselfe to God by2 Cor. 12.7, 8. fervent and fre­quent supplication: the soule of man that feeles Satans buffetings, is even restlesse, untill he comes fully home to Christ Iesus; hee flies to Christ as a sheep to the Shep­heard, driven by the Dogge, and as aPs. 42.2. cha­sed and wounded Hart to the water brookes. Thirdly,3. Experi­ence of in­sufficien­cie of the creature. wee must bee experienced in the insufficiencie and inabilitie of the crea­ture to helpe us, to satisfie us, to make us happy. Noah knowing that theGen. 7. waters would overflow the earth, and that there would bee no resting place thereupon for his foot, betooke himselfe unto the Arke, and entred into it: Mans experience of [Page 103] the vanitie and insufficiencie of the crea­ture, feeling that there is no rest nor stay for his foot thereon, betakes himselfe to Christ, lookes to him, seekes for interest in him, expects all safety from him. Fourthly, wee must have anguish in our hearts for sinne, 4. Anguish for sinne. bee out of love with our selves, discontent with the naughtinesse of our hearts. The people that were in debt, 1 Sam. 22.1. in distresse, & in discontent, came to David, and made him their captaine: Man takes no pleasure in Christ, till hee is displeased with himselfe. Spirituall di­stresse and anguish makes Christ pre­tious: hee that knowes the greatnesse of his soules debt, comes to Christ to make payment; the more bitternesse man doth taste in sinne, the more sweetnesse hee doth finde in Christ: this makes Christ very amiable and pretious, very satis­factory and joyous, and fills the soule with such longing after him, that as Naomi said of Boaz, The man will not bee in rest untill hee hath finished the thing this day; no more is man in any rest untill hee hath finished this thing, untill hee hath wrought home his soule to Christ, as a Mariner the ship unto [Page 104] the Haven of all peace and safety, of all satisfaction and tranquillity.

CHAP. IX. Teaching how to make use of Christ.

5 IS all divine and heavenly fulnesse in Christ? is it all placed there? Then wee must make use of Christ, as the child of full breasts, as the thirsty of a full ves­sell. Christs fulnesse is nothing to him that makes not use of Christ: There is a price (saith Solomon) in the hand of a foole, but hee hath no heart to use it: There is a transcendent fulnesse in Christ, and hee is the choycest of all prices, and is even put into the hands of men; but many have no heart to make use of him, and therefore hee doth not profit them. What is the fulnesse of the Sunne to the blinde that doth not see by it? the fulnesse of the fountaine to him that doth not drinke of it? the fulnesse of the feast to him that doth not feed upon it? and what is the fulnesse of Christ to him that makes no use of Christ? What is a man the better for a locke, if hee hath not a key to use it [Page 105] withall? It is not a trade, but a trade well followed; it is not land, but land well til­led that maintaines men, that makes men rich: It is not Christ, but Christ well used that maintaines the soule, that makes the soule rich.Eccles. 5.18, 19. Behold (saith Solomon) that which I have seene, it is good and comely for one to eate and drinke, and to enjoy the good of all his labour that hee taketh under the Sunne, all the dayes of his life which God giveth him, for it is his portion. Every man also to whom God hath given riches and wealth, and hath given him power to eate thereof, and to take his portion, and to rejoyce in his labour, this is the gift of God. Christ is a rarer portion then all wealth, then all meat and drinke; it is a rarer gift of God to make use of Christ, and to en­joy the good of Christ, all the dayes of his life: this is the portion of a Christian, of a gracious and sanctified soule indeed. As therefore the healthy man makes use of his meat, and is strengthened; the sick man makes use of his physicke, and is healed; the Souldier maketh use of his weapon, and overcommeth; the Mer­chant maketh use of his trade, and growes rich by it: Thus let us make use of Christ [Page 106] that our soules may bee healed, strengthe­ned, made victorious, and spiritually en­riched. Some men live by their wits, some by their lands, and some by their trades: the Christian lives by his Christ. Of Christ therefore let us make use in our Understandings, to fill us with the know­ledge of Gods will in all wisedome, to re­ceive all our direction from him, as the traveller maketh use of the Sunne to guide him. Of him let us make use in our Me­ditations, thinke upon him as the Bride in her thoughts maketh use of the Bride-groome; let the thought of Christ bee frequent and pretious, and the meditation of ChristPs. 104.34. sweet unto us. Of him let us make use by our Faith, depending upon him as the house upon the rocke, casting our selves, our care and burthen upon him; as the childe upon the parent, hiding our selves under the shadow of his wings; as the chicken under the wings of the hen, resting upon him for a supply in all our wants, for a deliverance in all distresses, making him in stead of all in the absence of all helpers, deriving and drawing more and more from his fulnesse, as the thirsty draw waters out of the Well by [Page 107] the bucket, and as the branches draw nou­rishment from the roots. Of him let us make use by our Love, loving him as the Father begetting, the Ransomer redee­ming, the Physician healing, the Husband marrying, and Treasure enriching our soules. Of him let us make use in our Ioy, rejoycing in him as the wise men in the Starre, with an Mat. 2.10. exceeding great joy. Of him let us make use in our peace and prospe­rity, looking on him as the authour of all our happinesse, as the Sunne that puts a fulnesse into all the lights of our comforts, as the Sunne puts a fulnesse into the starres: without Christ all is empty, as a withered branch without the root: all is bitter as the waters of Marah without the tree. Of him let us make use in our hearing, preaching, prayer, conference; him let us heare, him let us learne, of him let us speake, him let us set forth.Aridus est omnis animae ci­bus, fi non oleo isto in­sunditur: insipidus est si non hoc sale conditur: si scribas, non sapit mihi, nisi legero ibi Iesum: si disputes, aut conf [...] ­ras, non sa­pit mihi, n [...]si sonuerit ibi Jesus. Bernard saith, All the food of the soule is dry, if it bee not put into this oyle; it is unsavory if it bee not seasoned with this salt: if thou writest, it doth not relish with mee, unlesse I read JESUS there: if thou doest dispute or conferre, it doth not relish wel with me, unlesse JESUS found there: if we make [Page 108] not use of Christ Jesus, our use of Gods ordinance is fruitlesse. Of Christ let us make use in our distresses, as Noah made use of the Arke in the deluge, to support us; as the Gibeonites made use of Josua in the siege, to helpe us, to deliver us; as Ha­gar made use of the Well when her bottle was empty, to fill us. O let not Christ bee to us as Iethers sword to him which hee drew not, used not; as wealth to ma­ny to whom God gives not power to eate, as a cordiall to him that doth not receive it, or a garment to him that doth not put it on; but let us every way make use of Christ: make use of his wisedome to guide us, of his power to uphold us, of his dominion to awe us, of his majesty to humble us, of his puritie to make us vile in our owne eyes, to shame us for our uncleannesse, to worke us to holinesse; of his justice to drive us from sinne, of his righteousnesse to cloath us and cover our sinnes, of his mercie to pardon us, of his love to comfort us, of his presence to en­courage us, of his fulnesse to satisfie us, of his Word to feed us, of his Sacraments to confirme us, of his death to mortifie our lusts, of his resurrection to quicken [Page 109] our soules, of his sufferings to suffer with patience, of his intercession to settle us in the assurance of the pardon of our sinnes, and establishment of the love of God on our soules; of his commande­ments as of a spurre to quicken us in his service, and as of a bridle to restraine us from what is forbidden; of his pro­mises as of a rocke to sustaine us, as of a load-stone to draw us, as of a light in darknesse to comfort us, and as of a spring in the day of drought to re­fresh and fill us. Excellent is the use of Christ Jesus to the soules of all true Christians; it extirpates all cares, dispel­leth all feares, evacuates the minde of distracting thoughts and disturbing pas­sions, sweetens all estates, mitigates all sorrowes, facilitateth all burdens, and ex­hilerates the whole man. Very great is the soules happinesse which makes a true, full, and constant use of Christ Jesus.

CHAP. X. Perswading to full and constant acquie­scence in Christ.

AS there is all fulnesse in Christ, so all Christians must worke their hearts to a holy, gracious, full and constant ac­quiescence in Christ, to stay on Christ, to quiet and content themselves in and with Christ, never declining from Christ, never stepping out, nor going aside from Christ to any other helper; but as the eye doth quiet it selfe in the fulness of the light of the Sun, and looks for no other light; the builder quiets himselfe in the strength of the rock, and looks out for no other foun­dation to build upon: So let us quiet our selves in Christ, and looke for no other guide, no other supporter, no other hel­per, no other comforter, no other Saviour. As old Iacob sometime said of Ioseph, It is G [...]. 45. [...]8. enough, Ioseph is yet alive, I will goe and see him: so let us say, It is enough, Christ liveth, Christ reigneth, Christ hath ful­nesse, wee will goe to him, stay on him, satiate and delight our soules in him: This the Lord requires, Hee Is [...]y 5 [...].10. that walkes in [Page 111] darknesse and hath no light, let him stay upon the Lord, and trust in the name of his God. Mat. 6. As the house in the Parable stayed upon the rocke when the windes did blow, and the waves did beat: thus in the windes and waves of all trouble, let us stay on Christ without wavering; to this the Lord gives many sweet encouragements,Psal. 37. Verse 3. Trust in the Lord with a full, a quiet, a composed and resolved minde, and doe good, live graciously, walke holily, keepe close to God, so shalt thou dwell in the land; thou shalt not bee dismayed with any feares, nor grow impatient with troubles, nor bee overcome with sorrowes, nor re­moved from thy station, but verily thou shalt bee fed, thou shalt enjoy every ne­cessary good thing with a settled, quiet & contented minde:Verse 4. Delight thy selfe also in Lord, as a childe in the father, as a wife in the husband, as a rich man in his treasu­ry; delight thy selfe in the commande­ment of God as in the light which guides thee, in the promise of God as in the staffe which sustaines thee, in the favour of God as in the warmest Sunne that ever shined upon thee, in the attributes of God as in the branches shadowing, and streams [Page 112] refreshing thee: Thus delight thy selfe in the Lord, and hee shall give thee thy hearts desire; he shall fully answer all thy holy and gracious desires, when thou hast thus fully committed thy selfe unto him, and quieted thy selfe with him:verse 5. Commit thy way also to the Lord, receive all thy directi­on from him, doe all according to his pre­scription, leave the issue of all to his dispo­sition, and he shall bring it to passe, give it such an issue as shall be greatly for thy comfort:verse 7. Rest in the Lord and wait pati­ently for him; though thou suffer many evils, doe not repine, doe not limit nor prescribe God, doe not step aside from God to any forbidden helpes, suppresse the tumults of thy heart, and wait as Noah did for the abatement of the wa­ters, and comming of the Dove, quiet thy selfe in Christ: looke upon the au­thoritie of Christ, to dispense all as hee pleaseth; upon the wisedome of Christ, to make a way for thy soule to escape; upon the power of Christ, to deliver thee; upon the presence of Christ, to mi­nister encouragement to thee; upon the love of Christ, to sweeten the bitterest estate unto thy soule; upon the faithfulness [Page 113] of Christ, never to forsake thee; upon the happines of cleaving close to Christ, thogh all the world oppose thee; and upon the abundant fulnesse that Christ is to thy soule, when all other things are taken from thee, and thou shalt solace and stay thy selfe upon Christs fulnesse with a full acquiescence.

From the fulnesse of the Lord JESUS flowes a full fountaine of consolation to the soules of all beleevers,7. Consolati­ons flow­ing from Christs fulnesse. consolation a­gainst all externall wants: He cannot bee poore that hath Christ, in whom is all fulnesse; when hee is spoyled of all, hee hath an abiding substance. Christ is the Sunne in whom is all light, the Pearle in whom is all worth, the Tree on whom grows all fruit: The Soule which is espou­sed to the heire of all things, hath no cause to complaine of the want of riches: hee that enjoyes Christ, and distracts him­selfe about worldly abilities, knowes not his own happinesse; under-values the por­tion which God hath given him, having a feast of fat things, a rich jewell, a living spring, a glorious Sunne at home, seekes abroad for huskes to feed him, drosse to enrich him, a glow-worme to warme him, [Page 114] and ditch and dirty water to quench the thirst that is within him. What is the vin­tage of Abiezer to the gleanings of E­phraim? the onions and garlicke of E­gypt to the grapes of Canaan? Is Phar­phar like Jordan? Is the broken cisterne like the fountaine? The fulnesse of the world to the fulness of Christ is nothing: hee that hath Christ, hath the richest por­tion, though he have nothing besides him. Here is consolation against the want of carnall friends, earthly peace, and world­ly comforts: though Saul cannot be merry without a Fidler, Ahab without Naboths vineyard, Haman without Mordecays cour­tesie, a man that hath Christ, hath that which makes him merry without all these. If Plato could tell the Musicians that Phi­losophers knew how to dine and sup with­out them, much more they who enjoy Christs fulnesse, know how to solace themselves in the absence of earthly comforts. Here is consolation against all opposing powers: in Christ is all fulnesse; hee is a Shepheard able to deliver his flock from the Beare and the Lyon, hee is a wall of fire able to defend his citizens and burne their enemies, hee is a husband [Page 115] able to rescue his Spouse, and destroy them that make warre on her, as David rescued his wives, and destroyed the A­malekites that carried them away cap­tives. Here is consolation against all soule infirmities; in Christ is all fulnesse, fulnesse of mercie to pity and pardon us, fulnesse of power to strengthen us, fulnesse of grace to heale us, fulnesse of love to solace us, fulnesse of peace to quiet us, and the fulnes of all goodnes to perfect us. The Lords servants should not bee so much de­jected with the thought of their owne emptinesse and weaknesse, as revived and cheared with the meditation of Christs fulnesse.

CHAP. XI. Declaring the inseparable union of Christ's two natures in one person.

THE third thing in these words is an act, dwelleth; an act of permanencie and duration, expressing the inseparable union between the two natures of Christ in one person, the divine dwelling in the humane; ManIoh. 6.56. 1 Ioh. 4.16 dwells in Christ and God by [Page 116] faith as by an instrument, by love as by a witnesse of his societie and com­munion with God and Jesus Christ. God and Christ dwell in men by grace and heavenly effects, regenerating the hearts of men, enlivening the soules of men, graciously reigning and ruling with­in them, plentifully ministring all spirituall and heavenly gifts unto them:Rev. 7.15. Hee that sitteth on the throne (saith Saint John) shall dwell among them; they shall enjoy his grace and favour here, and his glory here­after. The God-head dwells in the hu­mane nature of Christ by personall and perpetuall union of both natures; and this is the dwelling here spoken of: Whence wee see, that

Doctr. Christ is God and man in one person by an inseparable union. The pillar which conducted Israel, was a fire and a cloud, yet both but one Pillar: Christ the great conductor and guide of Gods Is­rael, is God and likewise man, yet in both but one person, therefore calledIsa. 7.14. Imma­nuel, God with us, or, God made flesh; no­ting the union of his two natures in one person, and his office of mediation be­tween God and Man, being the authour of [Page 117] salvation both temporall and eternall to the soule and body of man. The Temple was a type of Christ, stone without, and gold within: Christ was flesh without, according to his humane nature; full of resplendent glory, and divine majestie within, in respect of his divine nature. In the Temple the glory of God appea­red, the Temple was filled with it: in the flesh of Christ the God-head inhabiteth, most gloriously replenishing it; The Iohn 1.14. Word (sayth Saint John) was made flesh, and dwelt among us, and wee beheld his glory, as the glory of the onely begotten of the Father, full of grace and truth. The Word was made flesh, not by bare and naked inhabi­tation in the flesh, presence with the flesh, affection to the flesh, or grace and dignity conferred on the flesh, nor by conversion of the word into flesh, or commixture of the Word with the flesh; but by the as­sumption of our flesh into the unitie of his person, the hypostasis or subsistence of the Sonne, being made the hypostasis or subsistence of the flesh assumed, the flesh subsisting in the person of the Word. The Apostle makes mention of the Sonne thus, speaking to the Father,Heb. 10.5. Sacrifice and [Page 118] offering thou wouldst not, but a body hast thou fitted me, by incarnation, by uniting it to my person: and this union is not a union of two persons in one Christ, but of two natures in one person; the subsistence of the word is so communicated to the flesh, that the Word and flesh are one per­son, the naturall properties and operations of both natures remaining distinct and without confusion: the divine and hu­mane nature are both united, the humane nature is assumed, the divine nature is the assument; not the person but the nature of man, not man but the humanitie is taken by Christ into the unitie of his person; otherwise hee should not bee one but two persons, not one but two Christs: The Scripture therefore calles him Davids Mat. 22.45. Sonne, and Davids Lord, because hee is both God and Man in one person: And this union is without mutation of the di­vine Person, without division, confusion, or separation of the natures; the union is everlastingly permanent. Of this Christs appearing to the Fathers of old in the shape of man, were Praeludiums & Symbols: and this was also typified by the Taber­nacle of Moses in the Desert, that being a [Page 119] type of Christs assuming our flesh, and dwelling amongst us as in a Tabernacle. The Tabernacle was a testimony of Gods presence with his people:Luk 1.18, 78, 79. God by his Sonne made flesh, doth testifie himselfe to bee graciously present with us. The people came to the Tabernacle to wor­ship, invocate and offer their Sacrifice un­to God: God will not bee invocated and adored by man, but in and through Christ manifested in the flesh of man.

And it was necessary that Christ should be God and Man in one person:2 Grounds hereof.

In regard of the exaltation of the hu­mane nature of Christ above all crea­tures, all Men and Angels:1. Christs exaltati­on. Saints and An­gels are one with God and Christ by gracious qualities, consent of will and o­pinion, and mysticall conjunction; the hu­mane nature of Christ is one with his di­vine person by a more transcendent, emi­nent, and immediate conjunction, being assumed into the unity of his person. Io­seph was exalted above his brethren, a­bove all the Nobles in the Court of Pha­raoh: Christ, even according to the flesh, is exalted above all men, yea, above all the Angels, the choycest Nobles, of him [Page 120] that is the King of kings. From this per­sonall union, is derived an incomprehen­sible communication of all divine and heavenly gifts to the humane nature of Christ, an unction above Ps. 45 7. all his fellowes; like that of Ioseph to Benjamin, five times as good, many degrees more excellent then that which is bestowed on his bre­thren, whether Angels or Men, the Spi­rit being given unto himIoh. 3.34 above measure, having all heavenly fulnesse, like the fulnesse of light in the Sunne, or wa­ters in the Sea. From this union the hu­mane nature obtaines the honour of ado­ration; yet not of the flesh as flesh, but of the God-head in the flesh, the God-head and the manhood making but one person in the Sonne; and hee is said to bee set downe at the right hand of God, being made so Heb. 1.4. much better then the Angels as hee hath by inheritance obtained a more ex­cellent name then they; the Angels being servants, Christ a Sonne, both by eternall generation, and hypostaticall union.

2. Mans sal­vation.In regard of mans salvation. Such was mans necessitie of Christs incarnation, of his assuming mans flesh into the unity of his person, that hee could not bee saved [Page 121] but by such a Redeemer as was both God and Man in one person. First, the Majesty of God, the poverty and indigencie of man, the greatnesse of the evill to bee re­moved, and the greatnesse of the good to bee restored, required that mans Redee­mer should bee God: Such is the Maje­sty of God, that none could interpose himselfe, but hee that is one with the Fa­ther; the Angels could not, they them­selves have need of a mediator ofCol. 1.16, 17. union and confirmation; they themselves com­pared with God, are not Job 15.15. pure in his sight, and therefore theyIsa. 6.2. cover their faces: how much lesse can man doe it, when not one of them isRev. 3.10. righteous: The evill to be taken away, sinne and the consequents of sinne, the wrath of God, the power of Satan, death temporall and eternall, are a disease of that difficultie, that none can cure it, a fire of that heat that none can endure it, a burthen of that weight that none can stand under it, but hee that is omnipotent: for by whose passion can the offence of an infinite Majestie bee ex­piated, but by his who is also infinite? By whose intercession can the wrath of God be appeased, but by his who is the best [Page 122] beloved Son of God? By whose strength can Satan, with all the powers of dark­nesse, bee vanquish [...]d, but by his who is stronger then all the Divels? Who can overcome death, but hee that hath the power of death? The good things to bee restored, are, perfect righteousnesse, ado­ption, the image of God, the gifts of the Spirit, life eternall, and the like: Now who can make man righteous, but hee that is Righteousnesse it selfe? Who can make men the sonnes of God by grace, but hee that is the Sonne of God by nature? Who can restore us to the image of God, but hee that is the invisible image of God? Who can give us the Spirit, but hee from whom the Spirit of God proceedeth? And who can give man eternall life, but hee that is life it selfe? And thus it beho­ved mans redeemer to be God.

Secondly, the Justice of God (which as it leaveth not sinne unpunished, so it pu­nisheth it not but in that nature which hath sinned) required that hee should bee man: And thus hee that knew 2 Cor. 5.21. no sinne, was made sinne for us, that wee might bee made the righteousnesse of God in him. And hee must bee God and Man in one person, that [Page 123] hee might bee a middle man betweene God and Man, and doe the thi [...]gs which were to bee performed withHeb. 5.1. God, and also with men. And thus there was a ne­cessitie that the fulnesse of the Godhead should dwell in the humane nature of Christ, and that hee should bee God and man in one person.

Doth Christ dwell in mans flesh? Use. Hath hee assumed mans nature into the unity of his person?The honor and exal­tation of mans na­ture. then behold the honour of man, how wondrously Christ hath exalted the nature of man: Man that by his sinne hath made himselfe extremely base and ignominious, is exceedingly honoured by Christ Jesus, even above all the residue of the creatures: for hee tooke not on him the Heb. 2.16. nature of Angels, but the seed of Abra­ham. Hee often used the Angels as his ministers and instruments, but tooke them not into the unity of his person: they have indeed a neere and sweet communion with him, but the nature of man alone hath the prerogative and glory of being one with Christ personally. Ambrose saith,Honorem hunc & di­gni [...]atem humanae naturae De­us, Dei fi­lius contri­buit ut De­us & homo una persona esset. God, the Sonne of God hath given this honour and dignitie to the humane nature, that God and man should bee one person. [Page 124] Great is the honour that comes to man by Christs incarnation; it is onely the Lord Jesus that makes man honourable and glorious: the Sunne is the glory of the world, the head is the glory of the body, the crowne is the glory of the King, the flower is the glory of the gar­den,Prov. 17 6. Childrens children (saith Solomon) are the crowne of old men, and the glory of children are their fathers: but when all is done, the glory of a Christian is Christ Jesus; hee that commeth neerest unto Christ, and is most entirely united to him, is of all persons the most honourable and glorious. These are a 1 Pet. 2.9. royall Priesthood, a chosen generation, a peculiar people, called out of darknesse into a marvelous light. Women suppose it a great glory to bee taken into wedlocke by rich men and Nobles, Men repute it a high honour to be received into the favour and fellowship of Princes, Servants have high thoughts of their being made companions of their Lords and Masters; but true glory, full & abiding glory commeth unto man by his being received of Christ, by his having uni­on & communion with Christ: hee alone is truly honourable and everlastingly [Page 125] noble, that hath Christ graciously dwel­ling in him; he hath the honour of a Iohn 1.12. Sonne of God by regeneration and adoption, the honour of aIohn 15.15. friend of God for Gods fa­miliar and full imparting of his mind and secrets to him, the honour of a Rom. 8.37. Conque­rour for the victory which Christ gives him over the Divell, the world, and his owne corruption; the honour of a Ephes. 5.30. Spouse for Christs spirituall wedlock with him, the honour of an Rom. 8.17. heire for his free parti­cipation of all the good things of his hea­venly Father, and the honour of a Rev. 1.6. King for the spirituall dominion which hee hath over himselfe and the world. Were man sensible of the honour that comes by the participation of Christ Jesus, hee would never so strive for worldly honours, nor entertaine such dishonourable thoughts of the wayes of Christ and his servants. The state of that man doth ever at last prove most dishonourable and base, that thinkes to enoble himselfe without Christ. Joseph brought his brethren, and presen­ted them to Pharaoh King of Egypt; hee accepted them, bad them dwell in the Gen. 47.6. best of the land, and commanded that the men of activity among them should [Page 126] be rulers over his catell: through Christ wee come nigh to the great King of hea­ven and earth, hee accepts us, hee be­stowes his best blessings upon us, and makes us spirituall rulers over all worldly vanities, and our owne affections. Very great is the honour that God dispenseth unto man through Christ his Sonne.

Mans care to preserve his honor.And O how great should the care of man bee that is thus honoured by Christ, not to dishonour himselfe, by wallowing like a swine in the mire and filth of sinne, by bowing downe to the world as Gide­ons Iud. 7. thousands to the waters, by enthral­ling himselfe to the Divell and his owne lusts, as sometimes Dalila cut off Samp­sons Iud. 16. lockes, and made him a slave to the Philistines. O man doe not dishonour that nature of thine, which Christ hath so ho­noured, doe not debase that which Christ hath exalted, doe not unite and joyne thy selfe in communion with the Divell, and the dung and drosse of the world, Christ having taken mans nature into the unitie of his person, as a pledge of thy future exaltation; doe not bow downe thy soule and exalt thy lust, as Solomon sometimes saw Eccl. 10.17. servants on horse-backe [Page 127] and Princes walking on foote.

But as Christ hath honoured thee,Manner how man must pre­serve his honour. Non est di­g [...]um ut in­de exigas honorem unde refu­gis laborem so maintaine thy dignity and spirituall glory, by purging thy selfe from sinne, as a living spring doth purge it selfe from pollution; by contending mightily against all the op­positions of grace, as a Souldier in the day of battle; by being industrious in the works of holinesse, as hee that labours for great wages: a Christians labour is his honour; by shining as the Sunne with light, by being full as the tree with fruit, by aboun­ding as the sea with waters. As the nature which Christ hath assumed abides un­changeably united to the person of the Sonne; soIoh. 15.7 abide with Christ, in atten­dance on his ordinances, in faith in his pro­mises, in love to his truth, and in obedi­ence to his precepts: As the assumed na­ture is ascended from the earth to heaven, so raise thy thoughts and affectionsCol. 3.2. from the things below to the things above; ascend continually by meditation, by faith, by love and longing to the things which are spirituall: As the assumed nature hath no subsistence but in the person of the Sonne, so have thou no dependance upon any thing but on Christ alone; let himPsal. 73.15. bee all [Page 128] in all: And as the assumed nature is filled with the fulnesse of the Godhead, so la­bour more and more to bee filled with the fulnesse of all grace and holinesse; so shalt thou maintaine that honour to which Christ hath exalted thy nature.

CHAP. XII. Shewing that mans choycest excellencie con­sisteth in union with God.

THis sheweth us wherein the choycest excellencie of man consisteth, even in being united unto God, in having God dwelling in his heart. Wherein stands the excellencie of Christ as Man, but in having the Godhead dwelling in his flesh, in being assumed into the unity of the se­cond person? And wherein stands the excellencie, the glory, and the happinesse of man, but in being reconciled and brought nigh to God, in being entred into a sweet and gracious communion with God? Is it not the excellencie of the bran­ches to bee united to the Vine? of the members to bee united to the head? of the wife to have communion with the [Page 129] husband? and of the children to have com­munion with the parent? And what is the excellencie, the joy and comfort of the soule, but sweet and gracious com­munion with God in Christ? Jerusalem, though the joy of the whole earth, pleased not Absolom unlesse hee might2 Sam. 14.32. see the face of his father David: The pa­radise of the world is but a wilderness to to the childe of God, unlesse hee see the face, enjoy the comfortable presence of God his Father. Whom doth the Psalmist pronounce blessed? Him that hath com­munion with Princes in their Courts, with Nobles in their honours, with valiant men in their victories, with rich men in their wealth, voluptuous men in their pleasures, or him that hath communion with his God in his ordinances, in his spi­rituall comforts?Psal. 65.4. Blessed (saith he) is the man whom thou chusest, and causest to ap­proch unto thee: whom thou chusest, em­bracing him with thy love, adopting him for thy sonne, and making him a member of thy Church, and causest him to approch unto thee, as a Scholler to thy Schoole, as a friend to thy house, as a childe to thy table, as a bride into the bosome of thy [Page 130] love, to know thy will, to beleeve thy truth, to receive thy grace, and to feele thy love, and to bee satisfied with the goodnesse of thy house, even of thy holy Temple. What is the fruit and end of all the labours of Gods Ministers, but to worke and draw home the soules of men to God, to the fruition & enjoyment of God, to union and communion with God? All the labour of Eleazar was to bring home Rebecca unto Isaac, to espouse her to Isaac: and all the labour of Gods Ministers, his servants, is to bring men home to Christ, to espouse them to Christ; as Paul saith, I 2 Cor. 11.2. have espoused you to one husband. This is the summe of all, to gather men home to God and Christ, as Chicken to the Henne, as Sheep unto the Shepheard, as Children to the Parent, that they may bee2 Cor. 5.19. reconciled unto God, made one with God, and have the blessed enjoyment of God, as their highest excel­lency & chiefest good. And what are the longings of the soules of holy men who have discerned Gods beauties, who have tasted Gods loving kindnesse, but the frui­tion of God in his ordinances, and in his graces?Ps. 42.2 My soul (saith David) thirsteth for [Page 131] God, O when shall I come & appeare before God! And againe, My soule Ps. 119.20. breaketh for the longings which it hath unto thy judge­ments at all times. Very vehement and la­borious are the desires of Gods servants after him and his testimonies; desires which doe even consume and weare out the strength and vigour of their soules; desires of perseverance, longing at all times, in prosperitie and adversitie. The soule of a good man is restlesse untill it hath the enjoyment of God and Jesus Christ, nothing else can content and an­swere it: Herein stands the excellencie, the glory and comfort of it; untill it at­taine this it is unquiet.

Union and communion with God makes the soule flourish,Benefits of union and com­munion with God. as the branches by union with the vine. They Ps. 92.12 that are plan­ted in the house of the Lord, that draw nigh to God, conscionably frequent his word, and are ingrafted into Christ, they shall flourish in the courts of our God, as a watered garden, or a tree planted by the waters side: this fils the soule with spirituall life, with heavenly sense and motion, as the mem­bers which are united to the head:1 Ioh. 5.12. Hee that hath the sonne hath life, power, [Page 132] strength, a blessed fulnesse of holy and heavenly life; hee spiritually moves, and eates, and walkes, and workes, and rejoy­ceth like a living man; this makes him strong as theMat. 7. house that was united to the rocke, no windes nor waves of trouble can beate him downe; this makes him strong as Christ is strong to beare afflicti­ons, and to runne, like a strong man, the race of Gods commandements; this sustaines him in all worldly desertions; this is in stead of light when he is in darknesse, in stead ofPsa. 4.6. wealth when he is poore, &c. Union and communion with God an­swers all things. O be assured then that the top and flower of the soules happinesse consists in union with God, and Christ Je­sus: And as the fulnesse of the Godhead dwelleth in the humane nature of Christ bodily, substantially; so labour to feele God in Christ dwelling in thy soule spiri­tually; feele him dwelling there by illumi­nation, as the sun dwelleth in the aire; by ministration, as the vine to the branches; by powerfull and gracious gubernation, as a centurion in the army, a master in the house, and a king in his courts; by spirituall and holy inclination, bowing, bending, and [Page 133] framing the heart to doe the will of God. As the pilot at the sterne workes the ship towards the haven, as the spirit of the li­ving creatures in Ezekiels vision, being in the wheeles, Wheresoever the Spirit mo­ved Ezek. 1.20. they moved: so feele the Spirit of Christ in thy soule, so possessing, sanctify­ing and framing it, that there be a disposi­tion and readinesse within thee to move as God in his word doth prescribe, and whatsoever thou losest hold fast thy communion with God: As Joseph left his cloake and fled from his mistris to preserve his chastity, so let goe thy cloake, all the bodily coverings of wealth, honour, and whatsoever else; flye from sinne and keepe thy communion with thy God, as the choycest excellency of thy soule.

CHAP. XIII. Declaring the perfection and fulnesse of Christ above the fulnesse of all Crea­tures.

THE fourth thing in these words, is the matter which dwelleth in Christ; [Page 134] and that is all fulnesse: and the fifth is the condition or quality of this fulnesse, the fulnesse of the Godhead. In Saints and Angels dwels a fulnesse of divine qualities, in Christ the fulnesse of divine essence; and herein Christ, as man, is manifested to bee farre more excellent then others, to come nearer to God, and to participate more of the fulnesse of God, then all creatures. And hence we learne, that

Doctr. Christs perfection and fulnesse doth infi­nitely surpass the fulness of all creatures. As the fulnesse of the sea surpasseth the ful­nesse of small vessels; as Saul was1 Sam. 10.22. head and shoulders in stature above the people: so is Christ in heavenly stature and fulnesse far above all men and Angels; therefore is he stiled theEphes. 1.22. head of all principality & power, for his cōplete dominiō over all creatures;Rev. 1.5. the prince of the kings of the earth, to shew his power over all kings, tyrants, and whatsoever enemies;Heb. 1.2 the heire of all things, having interest in, dominion over all creatures, in heaven and earth; the whole world is his inheritance. Such is Christs riches that all the fulnesse of the world is but poverty, in comparison of him; and all the strength of the creature but weaknesse, [Page 135] compared with the power that is in his arme: For God (saith the Apostle)Ephes. 1.20, 21, 22. raised him from the dead, and set him at his owne right hand in heavenly places, farre above all principality and power and might and dominion, and every name that is named, not onely in this world, but also in that which is to come: above, the name of kings for his dominion, above the name of rich men for his wealth, above the name of Con­querours for his victory, above the name of Saints and Angels for his puritie, wise­dome, and most exquisite and absolute perfection.

And this appeares by the excellencie of Christs originall:3 Grounds of Christ above all creatures. 1. Excel­lency of Christs o­riginall. As hee is the second person in the Trinitie, he is begotten of his Father by an eternall generation, Very God of very God: As man, he is the sonne of God by hypostaticall union, his huma­nity subsisting in the person of the Son. Of Christ therefore the Apostle saith, that he isHeb. 1.3. the brightnesse of his Fathers glory, and the expresse image of his person, being made so much better than the Angels as hee hath, by inheritance, obtained a more ex­cellent name then they. Hee is the bright­nesse of his Fathers glory, as the beames [Page 136] are the glory of the Sunne; and the ex­presse image of his person, as the print of the seale on the waxe is the expresse image of the seale it selfe; and is more excellent then the choycest creatures, being the expresse and lively image of his Father, the maker of all by his power, the heire of all by his birth, the supporter of all by his providence, the revealer of all misteries by his wisedome, the purgation of all sins by the sacrifice of himselfe, head King and ruler of all by his session at the right hand of God: and thus hee hath a more excellent name then the Angels, according to his divinitie by eternall generation of his Father, being the naturall Sonne of God, consubstantiall with the Father; ac­cording to his flesh, by a temporall birth of the virgin, and operation of the holy Ghost, the flesh being assumed of the Sonne into the unitie of his person; so that the same Sonne is both God and Man, not two Sonnes but one; and that not by adoption, but by union, not made a Sonne, but borne a Sonne, the flesh being as­sumed into the unitie of the person of the naturall Sonne: As Christ hath being from, and union with the Father more na­turally, [Page 137] intimately, and entirely, then any of the creatures; so hee excells all others. Hee that is most fully of God by regene­ration, and commeth neerest unto God by gracious union and communion, is the most excellent of many people.

This appeares by the proportion be­tween his humiliation and his exaltation:Proporti­on be­tweene Christs humiliati­on & ex­altation. he was abased and humbled below others, hee appeared in the Phil. 2.7 forme of a servant, he was of no reputation, rejected, reproched, persecuted, accused, blasphemed, spit up­on, put to the shamefull death of the Crosse, and his soule sorrowfull to the death. And as hee was humbled and a­based below others, so it is fit hee should bee exalted above others; BeingPhil. 2.8.9.found (saith the Apostle) in fashion as a man, hee humbled himselfe and became obedient to the death, even the death of the crosse; where­fore God also hath highly exalted him, and given him a name which is above every name. God will honour such people as men dishonour, for their weldoing: The good mans future glory shall fully answer his present ignominy. David was set be­hind the Ewes, his brethren preferred a­bove him: the Lord takes David from [Page 138] the Ewes, and makes him king over Israel. Ioseph was brought lower then any of his brethren, cast into prison, fetters put upon him; yet from thence he came to the se­cond place, next the king in Aegypt: Christs humiliation was deepest, Christs glory is highest; let no man for any re­proach decline the way of godlinesse: the basest crosse shall turne to their most glorious crowne that suffer for weldoing.

2. Subje­ction of all under Christ.This appeares by the subjection of all things under him,Ephes. 1.22. all things are put under his feete: all things high and low, great and small, visible and invisible, present and to come, are put under Christs feete; even as he is man, men and Angels are put under him as Subjects under their Sove­raignes, as Nobles under their Prince; the Saints and faithfull servants of God are put under him as sheepe under their shep­heard, as the Bride under the Bride­groome, as the members under their head; all troubles and afflictions are put under him, asMat. 8.8 Souldiers under the Centurion; all Divels are put under him as captives un­der their Conquerour: as Ioshua trode up­on the neckes of the kings of Canaan, so doth he trample downe and triumph over [Page 139] all the Princes of darkenesse; all sinnes and transgressions are put under him, as the offences of a land under a king, Christ having authority to forgive them; as de­seases under a physician, Christ having a­bility to heale all the distempers of the soule; as the cloudes under the Sun, Christ being able to dispell and blot them out, as the Sun the clouds; as debts under a rich man, Christ being able to make full satis­faction; death and hell are put under him, as theRev. 1.18. opening and shutting of the house are under him that hath the keyes of the house. Absolute, universall, irresistible is Christs jurisdiction,Mat. 28.18. having all power both in heaven and earth given him.

Behold in this who are filled with the chiefest & choycest fulness: Use. this is the ex­cellency of Christ,Who have choycest fulnesse. that hee is filled with all the fulnesse of the Godhead; and this is the excellency of the soule to bee filled with the fulnesse of the Spirit: of all ful­nesse, heavenly fulnesse is the choycest: Christ of all creatures commeth nearest to God, and his fulnesse is the fulnesse of the divine essence: Among men such as are most nigh and most deare to God, their fulnesse is a fulnesse of heavenly gifts and [Page 140] graces. God often fills his enemies withPsal. 17.14. Job 12.6. earthly abilities, as Abraham filled the hands of Ismael with the moveables, as men fill swine with huskes and Acornes; but his friends hee fills with spirituall gifts, as Abraham gave the inheritance un­to Isaac; and Elkana a worthy portion to Hanna. Spirituall fulnesse is a portion of the highest price, of the sweetest & choy­cest use; and with this fulnesse wee must all strive to bee filled. Bee not Ephes. 5.18. drunke (saith Saint Paul) with wine, wherein is ex­cesse, but be ye filled with the Spirit; with the wisedome of the Spirit, with the holinesse of the Spirit, with the power of the Spirit, & with the joy and peace of the Spirit. Spi­rituall and heavenly fulnesse is proper to the Lords servants; let the covetous, like the rich man in the parable, fill his barnes with corne; let the drunkard, like them in theIsay 59.11. Prophet, fil themselves with strong drinke; let the ambitious, like Haman, fill himselfe with worldly honours: but let the Christian fill himselfe with the graces of the Spirit; for this let us pray, heare, contend, and strive to bee filledEph. 21.3.19. with the fulnesse of God, with the highest measure of spirituall perfection, where­unto [Page 141] wee can attaine. This fulnesse is the most excellent, therefore stiled,1. Excel­lent. the ful­nesse of God: God is infinitely more ex­cellent then the earth, and this fulnesse farre excelleth all worldly fulnesse. As Bathsheba said of the vertuous woman, Many daughters have done excellently, but thou excellest them all: so may wee say of this fulnesse, how excellently soever other fulnesses may doe in their place and kind, yet this fulness of grace excelleth them all. This fulnesse is the most permanent,2. Perma­nent. this abideth as the Sunne in the firmament, as the waters of the sea, as the fire upon the altar, when other fulnesse faileth like the waters of Tema, and vanisheth like a va­pour: this is a growing fulnesse, like the waters comming out under the Temple, rising higher and higher, shining like the light more and more to the perfect day. This is an honourable fulnesse,3. Honou­rable. it is a Crowne and a Diadem to him that hath it, it makes man an excellent man indeed. To excell in vertue is mans choycest ex­cellencie: It is a sweet and comfortable,4. Sweet & satisfacto­ry. a satisfactory and contenting fulnesse, a Feast of marrow and fat things, and of wine refined upon the lees; a river that fil­leth [Page 142] and makes glad the soule: Oh then above all fulnesse highly prize, diligently, seeke, earnestly hunger after the ful­nesse of God; care not for the fulnesse of gold, fulnesse of lands, fulnesse of ho­nour, fulnesse of carnall contentments, but for the fulnesse of God: this will make thee strong against temptations, pa­tient in afflictions, joyfull in sufferings, ho­ly in thought, gracious in speech, fruitfull in action, humble in prosperity, confident in adversitie, fervent in prayer, profitable in hearing, godly in conversation, and gra­ciously assured of future fulnesse, of an e­ternitie of all blisse and happinesse.

CHAP. XIIII. Setting forth the superlative excellency of Christ above all creatures.

HERE, as in a glasse, wee may behold the transcendent and superlative ex­cellency of Jesus Christ above all the creatures.2 Sam. 18 3. David was better then ten thou­sands of the people: Christ is more excel­lent then all the thousands of men and Angels;Ps. 148.13 his name alone is excellent, for his [Page 143] divine originall, for his union of two na­tures in one person, and for the mighty workes which have beene wrought by him.Phil. 2.9. God hath given him a name above eve­ry name, for dignity, majesty, autho­rity, power, and most complete perfecti­on; as the name of kings is above the name of subjects, the name of an heire above the name of servants, the name of a centu­rion above the name of souldiers, the name of ransomer above the name of redee­med captives; excelling all the creatures, as the tallest cedars the lowest shrubs, the most glorious Sunne the weakest lights, the deepest Sea the smallest drops, the highest Prince the poorest beggars, and the richest jewell the most unworthy stone. The Apostle saith of the glory of the Law in comparison of the glory of the Gospel,2 Cor. 3.10 That which was glorious had no glory, by reason of that which excelleth: Thus the glory and excellencie of all creatures, is as no glory and excellencie, in respect of the surpassing glory and ex­cellencie of Christ Jesus. Full of divine and heavenly, sweet and soule-ravishing excellencie, are the names given in sacred Scripture unto Christ; as Immanuel, Esay 7.14. God [Page 144] with us, in regard of his person, being God and Man in the unity of his person; and in regard of his office, being with us, by intercession with his Father for us, by protection against all enemies, by susten­tation in all adversities. Christs being made one with us, is the fountaine of all our happinesse. Sometimes hee is stiled Iesus, Mat. 1.21. a Saviour, no typicall, but a proper, true, spirituall Saviour; no mediate, but an immediate Saviour; a Saviour by merit, obtaining salvation by his perfect obedi­ence and satisfaction; a Saviour by effica­cie, applying all his benefits by the ope­ration of his Word and Spirit; a Saviour in regard of the terminus à quo, the sinnes, wrath of God, and condemnation from which hee saves us; and in regard of the terminus ad quem, the perfect righteous­nesse, favour of God, and life eternall whereunto hee brings us. Christ is the complete and perfect authour of salvati­on to all Gods children. Full of heaven­ly sweetnesse is the name Iesus to all true beleevers;Mel in ore, melos in aure, ju­bilus in corde. Hony in the mouth, musicke in the eare, a jubilee in the heart, saith Bernard. Superlatively sweet and excel­lent is that salvation which Christ brings [Page 145] to all that unfainedly receive him Some­times his name is called Wonderfull, Isay 9.1. Coun­sellour, the mighty God, the everlasting Fa­ther, the Prince of Peace: Wonderfull for the admirable union of two natures in one person, for his wonderfull conception and birth of a Virgine, and Wonderfull for the administration of his kingdome, wonder­fully saving his servants, wonderfully de­stroying his enemies. Couns [...]llour, for the wisedome which he revealeth, and coun­sell which hee giveth the elect, by the Gospel, making them wise unto salvation. The mighty God, for the miracles hee wrought, the donation of the Spirit, and regeneration of Gods chosen. The everlasting Father, for the life of grace and glory which hee ministers to all true beleevers: And the Prince of Peace, for the peace which hee makes between God and his chosen, for the concord which hee workes between Gods children, and the heavenly tranquillity which hee puts into the consciences of contrite and broken-hearted sinners. The names of the Lord Iesus are Characters full of wonders in the eyes of all beleevers, and beames mini­string the heavenly light of wisedome, [Page 146] and consolation to all that come unto him. Sometimes he is figuratively stiled a Head, Eph. 1.22. for the excellency, dignity and eminency of his condition above others, as the head is the most noble, and eminent above all the members, for his mysticall conjunction with true beleevers, directi­on, gubernation, protection, which hee ministers to them, and for the communi­cation of all spirituall life, sense, motion, and every good thing to Gods children. Sometimes hee is stiled a Rocke, 1 Cor. 10.4 1 Pet. 2 5. and the head stone of the corner, for his conjunction of Jew and Gentile in one Church, and for his might in sustaining all such as are by a lively faith built a spirituall house upon him. Sometimes hee is called a Lyon, the Lyon of the tribe of Juda, Rev. 5.5. for his princi­pality and eminence, as the Lyon is the King of all beasts; for his vigilancie, as the Lyon sleeps with his eyes open: Christ is a keeper that never sleeps; for his power & efficacie, in plucking us out of the mouth of the roaring Lyon, the Divel; for his cu­stody, keeping us as the Lyon his whelps; for the terrour he casts upon the hearts of his enemies, by the preaching of his word, as the Lyon by his voyce makes all the [Page 147] beasts to tremble; and by the raising of his chosen unto life, as the Lyon by his cry awakens his young which sleepe. Sometimes hee is called the Sunne: Mal. 4.2. the Sunne is the Prince of the Starres, Christ is the Prince of the Kings of the earth; the Sunne is the eye of the world, Christ of the Church; the Sunne conferreth light with his beames, Christ conferres the light of knowledge, faith, and all grace to the soule; the Sunne is in the midst of the planets, Christ is a middle person be­tweene God and man; Christ gives the light of glory to the Saints above, the light of grace to beleevers here beneath: The Sunne warmes the earth, Christ the heart with his divine love; the Sun makes the earth fertile, Christ makes the soule fruitfull; the Sunne casts his light upon the poore mans cottage as well as on the kings palace, Christ shines as clearely and com­fortably unto the heart of the poorest as of the richest Christian. Sometimes he is stiled a Bridegroome, a husband,2 Cor. 11.2. for his dominion over, despensation and betroth­ment with, and singular affection to his Spouse the Church; for his protection, nu­trition, & communication of honour to the [Page 148] children of God, for his entire union with, & acquisition of his Spouse. Sampson and David obtained their Brides by shedding the bloud of their enemies, Christ hath obtained his Spouse by shedding his owne bloud, and dissolving the workes of the Divell, his & their adversary. Most excel­lent is the authority, dignity, majesty, po­wer, beauty, wisedome, love, and chiefest goodnesse shining forth to the soules of Gods servants in and through the names of Chr [...]st Jesus.

Foure ex­cellencies in Christ, on which men are to fasten the eyes of their faith. 1. Excel­lency of dominion.Let us therfore lock and fasten the eies of our faith, First, upon the excellency of Christs dominion: behold him reigning as King of kings, and Lord of lords, and vaile and bow to him. As Pharaoh put all the people of his land, from the lowest to the highest, under Joseph, because none was excellent as Joseph: so let us put all the fa­culties of our soules, and all the members of our bodies, the whole man under Christ; let all be subject and serviceable unto Christ, let all be ruled and guided by Christ; Christ hath absolute and most ex­cellent authority over us; and therefore, as all that travell in the day, are guided by the Sunne, as all Israel were guided by the [Page 149] pillar, as all the members of the body are guided by the head; so let us in all things be guided by Christ,Mat. 8.8 let us goe and come at Christs command, as the souldiers did at the command of the Centurion. All mans goings are aberrations, if he be not guided by Christ Iesus: nothing is wel done but that which answers Christs direction: they that walke after their owne fancies, walke in darkenesse. It is recorded of the wheeles in Ezekiels vision,Ezek. 1.21 that when the li­ving creatures went, the wheeles went; and when the living creatures stood, the wheeles stood; when the living creatures were lifted up, the wheeles were lifted up over against them; for the spirit of the living creatures was in the wheeles. Thus let our motion & station be according to Christs prescrip­tion, having, as the Psalmist saith,Psa 40.8. the law of the Lord in our hearts: And as Christ hath excellent dominion, so let us feele him reigning and ruling within us; by il­lumination, as the Sun doth rule the day by filling the aire with light; by subju­gation & putting under all our unruly lusts, as Iosua ruled in Canaan, by treading upon the neckes of the kings of Canaan, and putting them to death; by direction and [Page 150] guidance of our souls to move aright in the wayes of God, as the pilot doth guide the ship; by love, as the husband doth rule the wife; by inhabitation & possession, as the dweller doth rule the house; by gracious & heavenly influence, as the hand doth guide the pen, and the load-stone doth turne and draw the iron towards it: It is the glory of mans heart to become the Throne of Christ, the honour of mans life to bee wholly subject unto Christ, it is a far grea­ter honor to be ChristsBonus o­bediens, do­mini ser­vus, pro­ximi so­cius, mundi dominus, superiora habet ad gaudium, aequalia ad consortium, inferiora ad s [...]rvi [...]ium. Bern. gracious servant, then the worlds profane commander. Hee that is most spiritually subject, is most tru­ly excellent; of all men he hath the choy­cest dominion, that yeelds to Christ most ready & free subjection: Every thing shall serve him, who readily serves the Lord of all things.

2. Excel­lencie of power.Looke upon the excellency of Christs power, behold him as one to whom power belongeth; power of crea­ting and making all, power of dispensing and administring all, power of supporting in the greatest weaknesse, and power of dissolving the greatest forces; looke upon him as on the rock which never sinketh, as on the captaine that ever prevaileth, as on [Page 151] one whose arme is never shortned, and build upon him as the wise man built his house upon the rocke, and thy soule shall never sinke; hide thy selfe under the sha­dow of his wings, as the chicken under the wings of the hen, and the infernall vultures shall never make a prey of thee. And as Christ hath excellent power, so strive to feel this power of Christ inward­ly in thy heart and soule,1 Ioh. 3.8. 2 Cor. 10.4, 5. Acts 12.7. in dissolving the workes of Satan, in casting downe his king­dome and mighty holds within thee; as Peter felt the power of the Angel in smi­ting off his fetters, & bringing him forth of Herods prison; as they who were possessed, felt the power of Christ in casting out the Divell. Labour to feele this power healing all thy spirituall maladies, as the deseased woman felt the vertue of Christ curing her sickeness;Marke 5. Gen. 7.17. Dan. 3. Col. 1.11. sustaining thee in all afflicti­ons, as the Arke sustained Noah in the de­luge; restraining all the fiery darts of Sa­tan, as he restrained the fiery furnace from hurting the three children; filling thy soule with all spirtuall and heavenly might, ma­king thee strong in knowledge as the Sun in light, strong in faith as the tree in roots, strong in love as a fire of much wood in [Page 152] heate, strong in motion and comming home to God, as a river of much water is strong in comming home to the Ocean. Man that feeles Christs gracious power and vertue, is the man that discernes Christs excellency: Christ is even no­thing in mans apprehension untill man hath experience of this his powerfull and mighty working. When Israel saw the mighty worke of David in overthrowing the great Goliah, 1 Sam. 18. then David was much set by. Mans experience of Christs migh­ty and gracious working, makes Christ ve­ry precious to him.

3. Excel­lency of love.Looke upon the excellency of Christs love, see him loving and imbracing the humble and penitent soules of men, as the bridegrome his sad and sorrowfull bride; see him binding up the broken hearts of men, as the tender and carefull physician the wounds of them that are diseased, with Ladies hands, with singular render­nesse and compassion; behold him gathe­ring to himselfe and bearing in the bosome of his love, and comforting with the pro­mises of his word the wounded in spirit and afflicted in conscience, as the carefull shepheard gathers and carries the weake Isa 40.11 [Page 153] and feeble sheepe; behold him like Jacob in his love serving in the heate and in the cold for Rachel; Gen. 29.27. serving in manifold afflictions from his cradle to his crosse for our sakes, to make us a spouse unto himselfe; see him in his sympathy & fellow feeling afflicted in all the affliction of his people, Isa. 63.9. as a head with the affliction of the members, as a nurse with the affliction of her childe; look on him,Phil. 2.7. and see him in love stripping him­selfe of his glory, dignity and life it selfe for us,1 Sam. 18. as Ionathan in his love stript himself of his sword & garment, & gave them to David: Looke upon this excellent love of Christ, and price it more highly than the thirsty man doth wine, Cant. 1.3. Psal. 4.1. Psa. 63.3. then the worldly man his Corne and Oyle, or the living man his life. Of all possessions the love of Christ is most precious: nothing sweet like Christs loving kindnesse to the soules of Gods servants: nothing can make man miserable, or his condition uncomforta­ble, that hath the feeling of Christs love within him.I [...]hn 2. Christ at the marriage in Cana turned water into wine; the marriage of the soul with Christ, the having of the love of Christ turnes the cloudes of sorrow in­to a Sun of comforts, the dust of disgrace [Page 154] into a crowne of honour, the tempest of trouble into a calme of peace, and the em­pty cisterne into a full fountaine. O how sweet, how honourable, how full, how well pleasing doth the love of Christ make their condition, who have the beams of his countenance shining upon them!

4. Excel­lencie of consola­tions.Looke upon the excellency of Christs consolations, which water and refresh the soule, as the Rivers did the garden of Eden; which revive the heart and make the in­ward man to flourish after a long winter of affliction, as the beames of the Sunne doe the earth in the spring season; consolations externall in the ministry and doctrine of the Gospel, and internall in the sweet and peaceable operation of the spirit: Thus you may heare Christ comforting his spouse after her long troubles,Cant. 2.11 Loe (saith he) the winter is past, the raine is over and gone: the troubles and grievances raised by the malice of the world, feares, terrours, and sorrowes of soule caused by sinne, and raised, like a tempest, by the sense of Gods wrath, are gone, appeased, and put away by the sweete, gracious, & comfort­able comming of Christ unto the soule, as the winter by the returning of the Sunne. [Page 155] The flowers appeare: the graces and conso­lations of the spirit appeare againe, ador­ning and sweetning the soule, and ma­king it looke with a joyfull face, as the flowers doe the earth. The time of the singing of Birds is come: the houre of the Saints consolation is come, Christ makes them joyfull with the feeling of his word and spirit,Epes. 5.19. and they with Psalmes and hym­nes and spirituall songs doe sing, and make melody in their hearts unto the Lord. The Lord Jesus ever ministers sweete refresh­ments after long afflictions to the soules of his servants; hee gives them water out of the rocke, and hony out of the Lyon; he makes their heavinesse matter of rejoycing, and their sufferings an occasion of triumph and exaltation. Now hee com­forts them as a haven the Mariner after a long storm, becomming to them a place of refuge, Isay 4.1. Iob 33 24. Ezra. 9.8. and a covert from the storm and from the raine. Now he solaceth them with the assurance of the pardon of their sin, as a King the malefactor with a pardon, after much sorrow, and long supplication. Now he reviveth them with the light of his countenance, as David, after many dayes, let Absolon see his face. Now [Page 156] he cheereth them with his presence, as a Bridegroome the Bride after long ab­sence: Now he quiets them as he did the stormy waters,Mat. 8.26. and gave a calme to his Disciples: Now he sends his Spirit with a certificate of peace to their consciences,Rom. 8.16. as sometime the Dove came to Noah with an Olive branch: Now he lets them see the end of their feares and sorrow, as Noah after many dayes, saw the dry land appeare. Christ is very wise & wonder ull in the dispensation of comforts to his affli­cted servants; he ever takes the fittest op­portunities both to sweeten and remove mens miseries: when the over-flowing flood of worldly comforts prove an em­ty pit, and broken cisterne, then appeare Christs comforts as a living spring that never faileth.

And herein is the excellencie of Christs consolations, that they are, First, seasonable, as light in darknesse; as the Well to Hagar when her Bottle was empty: Secondly, that they are full conso­lations, their latitude equall to mans mise­ries: Thirdly, that they are strong conso­lations, overcomming mans distractions and distresses: And fourthly, everlasting, [Page 157] abiding to the end with Christs members: And O how should this excellencie of Christ Jesus fill us with high and excel­lent thoughts of Christ, with strong and excellent faith in Christ, with fervent and excellent love to Christ, with humble, hearty, and excellent subjection under Christ, with full, constant, and most ex­cellent contentation with Christ, having him in whom is fulnesse infinitely surpas­sing the fulnesse of all creatures!

CHAP. XV. Opening the blessed and happy condition of them that are partakers of Christ.

THis declares the singular happinesse, 3 and blessed condition of such as are partakers of Christ, above all other per­sons: they have him in whom is ful­nesse, infinitely surpassing the fulnesse of all creatures. Mans having spirituall right and interest in Christ Jesus, is mans greatest happinesse: it is the happi­nesse of a Traveller to have the Sunne, in which is fulnesse of light, to guide him; therefore the Sunne appearing, hee leaves [Page 158] all other lights, and contents himselfe with this, as having enough in this. It was the happines of the Merchant in the para­ble to have the precious pearl;Mat. 13.44. he sold all to possesse himself of that, assuring himselfe that having that, he had enough, he needed no other treasure to bee added: Christ is a glorious Sunne, in whom is all light; a precious pearle, in whom is all treasure; hee that hath him, needs nothing else to make him happy: Hee that hath all things without Christ, is poore, base, m [...]serable; hee that hath Christ in the absence of all other things, is rich, full and honourable. As Augustine sometime said of the know­ledge of other things, and ignorance of God,Infoelix qui omnia novit & te nescit: qui autem te & illa novit, non propter illa beatus, sed propter te solum. Unhappy is hee that knowes all things, and knowes not thee; but hee that knowes both thee and them is happy; not for them, but for thee alone: So in this case un­happy is hee that possesseth all things, and yet hath not Christ; but hee that hath both Christ and them, is happy; not for them, but for Christ alone. Hearken, whom doth the Spirit of God pronounce happy, Blessed is the Nation whose God is the Lord, Psa. 33.11 and the people whom he hath cho­sen for his owne inheritance: the Nation [Page 159] which hath God for their Lord, in his ordinances, as a teacher instructing them; in his love, as a father regenerating and embracing them; in his care, as a Shepheard watching over them; in the o­peration of his grace, as a Physician hea­ling them, as a Gardiner pruning, dressing, watering them. Here is mans blessednesse to have God in his love, mercie, and sa­ving graces. And againe,Psa. 146.3 4. Put not your trust in Princes, nor in the sonne of man, in whom is no helpe; his breath goeth forth, hee retur­neth to his earth, in that very day his thoughts perish. Happy is the man that hath the God of Iacob for his God, whose hope is in the Lord his God: wherein the Psalmist shewes the vanity of all externall excel­lencies, and the folly of them that trust in them, that magnifie themselves in the presence of them, being things perishing, and suddenly changing. For as Mimus said of Fortune, It is glassy, Vitrea est, quum spen­det frangi­tur. when it shines it breakes: so is the greatest worldly ful­nesse but a glasse; when it shines it breakes, when it flourisheth, then it withers: On the other side, the Psalmist sets forth the singular felicitie of them that have the God of Iacob for their God, who by know­ledge, [Page 160] choyce, faith, love, obedience and delight, have him for their God, their guide, their rocke, their crowne, their por­tion: they are happy, they are blessed, they are in a most honourable and sweet condition.

Happiness of having Christ il­lustrated i [...] five things. 1 A wise guide.Great is the happinesse of man in ha­ving Christ: as David said of Goliahs sword, There is none to that. He that hath Christ, hath First, a wise guide, able to di­rect him, as the fiery Pillar guided Israel, and the Starre the Wise men. Christ hath all the treasures of wisedome: he that hath most of Christ is the wisest man in the world: hee that hath the Sunne, hath more light then hee that hath all other lights, and wants the Sunne.

2. A faith­ful friend.Secondly, hee that hath Christ, hath a faithfull friend, a sure friend, a sweet friend,Pro. 18.12 an able, an everlasting friend. A friend (saith Solomon) is nearer than a bro­ther: Such a friend is Christ; when fa­ther and mother forsake us, Christ taketh us up.Pro. 27.9. Oyntment and perfume rejoyce the heart, so doth the sweetnesse of a mans friend by hearty counsel, saith the Wise man: Such a friend is Christ, his instruction; his pre­sence, his love, are better then oyntment [Page 161] and perfume, filling the soule with all joy in beleeving. A friend loves at all times: Pro. 17.17 Such a one is Christ; whom hee loveth once, hee loveth to the end. Have Christ for thy friend, and thou needst not bee dismaid at all the hatred of the world.

Thirdly, hee that hath Christ,3. A sure Rock. hath a sure rocke to sustaine him, a firme shield to defend him. Christ, like Noahs Arke, will beare him up in the deepest deluge of affliction; like a firme Anker, hee will stay the ship of his soule in the stormy tem­pest of all troubles; l [...]ke a wall of fire, Zech. 3.5. hee will defend him, and consume all that rise against him. Great is that mans safety who hath Christ for his keeper: there is more safety with Christ in the tempest, then without Christ in the calmest waters.Psa. 3. Is [...]. 32.2. That soule is invincible which hath Christ for his Castle and his Captaine.

Fourthly, hee that hath Christ,4. Highest honour. hath the highest honour: The woman joyned in wedlock with the King, is more honou­rable then all the women of the land.H [...]st. 2.17 He­ster obtained more grace and favour in the sight of Ahasuerus, then all the virgins, and the King set the crowne royall upon her head: hee that hath Christ obtaines [Page 162] more grace and favour with God, then all the men on earth besides him, and is as a crowne of glory in the hand of the Lord,Isa. 62.3. and as a royall Diadem in the hand of his God.Joh. 1.12. Rom 8.18 Rev. 1.6. All that have Christ are sonnes of God, heires of heaven, spirituall Kings: hee is most honourable and glorious that comes nighest unto Christ, that receiveth most of Christ; it is not naturall birth, but new birth; not worldly abundance, but heavenly fulness, that honors man in Gods presence.Sola apud Deum li­bertas est, non servire peccatis; summa a­pud Deum nobilitas est, clarum esse virtuti­bus. Rev. 12.1. The onely freedome with God (saith Ierome) is not to serve sinne: and with God to excell in vertue, is the highest no­bility. Most honourable and glorious is the description of the Church represented by a woman clothed with the Sunne, a crowne of twelve starres on her head, and the Moone under her feet. That mans con­dition is questionlesse most honourable, that hath the Sunne of righteousnesse clo­thing him, the starre of Gods word gui­ding him, and all the things of the earth put under him.

5. The ha­ving of all things.Fifthly, hee that hath Christ, hath all; shee that is wedded to the Master of the house, hath all the house. Man by his spi­rituall wedlocke with Christ, hath interest [Page 163] in all the things of this great house of the world. Of such as have Christ the Apo­stle saith, All things are yours, 1 Cor. 3.22, 23. whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours, and yee are Christs, and Christ is Gods: All things are yours; all the creatures here below are yours, as your servants to doe service to you, as all the servants of the house are under the mistresse of the house: the Angels are also yours to minister to you, as the No­bles of the land are the Queenes to at­tend and wait upon her: All things are appointed for your good, for your edifica­tion, supportation and comfort: Whether Paul or Apollo, or Cephas, all the Mini­sters of God from the highest to the low­est, are yours, as lights to guide you, pa­stors to feed you with knowledge and un­derstanding, as shepheards to gather you home to Christ, as physicians to heale you, as builders to hew and square you, as husbandmen to manure and dresse you, as the friends of the Bridegroome to wooe you, to perswade and betroth you to Christ: All the ordinances of God are yours, as a schoole to instruct you, as a [Page 164] Banquetting house to feed you, as an Ar­tillery house to furnish you with spirituall armour, as a Bethesda to heale you: All these are for your sakes, for your good; The world is yours, as a house for you to dwell in, a countrey for you to live in for a season: All the goods of the world are yours to use, as the things of the house are the wives to use; they are all sanctified unto you: All the malice and opposition of the world is yours, to weane you from the earth, to drive you home to Christ, to ex­ercise your graces, and sweeten unto you Christ Iesus: The fulnesse, pompe and glo­ry of the world is yours, to try your so­briety, humility, vigilancie and modera­tion in all things. Not onely all things are yours, but all conditions, whether life or death; life is yours, the time of life is yours to learne and know God, to get assurance of another life: The prosperity of life is yours to bee thankfull to God for it: the troubles of life are yours, to learne to beare the crosse with patience: All the se­verall estates and conditions of life are yours, in each of them to shew your sub­jection and obedience unto God: Death is also yours, to put an end to all your [Page 165] miseries, as a Physician to cure all your diseases, as a haven of peace after all tempests, as a place of rest after all la­bours, as the red sea to Israel, drowning all sinnes, ending all sorrowes, and gi­ving entrance into endlesse joyes; as the red sea drowned Pharaoh and the Egyp­tians, and proved a safe passage to the Is­raelites, and gave them occasion of great triumph and exultation: Things present and things to come are yours; present things are yours, present good things are yours, to behold God in them, to praise God for them, to serve God with them, to doe good to others by them: present afflictions are yours, to try you, to humble you, to purge you, to sweeten the medita­tion of Christ and heaven to you: present sinnes are yours to make you vile in your owne apprehension, to drive you out of your selves, to let you see the necessarie use of Gods ordinances, and the necessity of Christ Jesus: Things to come are yours, afflictions to come are yours to prepare for them, sinnes to come are yours to pre­vent them, heaven and happiness to come are yours to sustaine and comfort your selves with the thought and beleefe of [Page 166] them. All things, of whatsoever kinde or nature, are yours, and you are Christs: Christs servants to obey him, Christs Spouse to love him, Christs members re­ceiving all from him, possessing all in him; and Christ is Gods, subordinate unto God as Man, and Mediator between God and Man. Here are all the latitudes of a Christians riches, his having of all in Christ Jesus. Let the proud man, with Nebuchadnezar, blesse himselfe in his stately palace; let the mighty man, with Gol [...]ah, boast himselfe in his tall stature, and strong armour; let the valiant man, with Senacharib, magnifie himselfe in his victories, and the covetous blesse him­selfe with him in the parable, in having his barnes full: but let the Christian pro­nounce himselfe happy, onely happy, truly happy, fully happy, everlastingly happy in his having of Christ; for Christ Jesus is mans sole and joyfull, constant and most glorious happinesse, because in him dwells all fulnesse, even the fulnesse of the Godhead bodily.

The last thing in this verse is the manner how the fulnesse of the Godhead dwells in Christ, and that is bodily, in the body [Page 167] or humane nature assumed; in that the fulness of the Godhead dwelleth:Omnis ple­nitudo di­vinae na­rae in cor­pore ejus inhabitat. All ful­ness, saith Ierom, of the divine nature dwel­leth in his body; And the Apostle addeth this word bodily, 1. To put a distinction betweene the dwelling of the Godhead in the humane nature assumed, and in the Saints; in them the Godhead dwels by the communication of vertue, but in this the Godhead dwels personally, by the cōmu­nication of the person of the Son to the humane nature. 2. This the Apostle addeth to shew that Christ, according to his hu­mane nature, is head of the Church, by reason of the personall inhabitation of the Godhead in the flesh. 3. To declare the full and open manifestation of God in Christ: God did often manifest himselfe unto men in shadowes, and in powerfull and mighty workes, but in Christ he hath manifested himselfe most fully, dwelling in the flesh assumed personally; so that Christ in our flesh is true God and true man, and he that hath the Sonne of God, hath the Father, hee that enjoyes Christ enjoyes God, because the Godhead dwels in the humane nature personally, and by this we see, that

Doct. Christ dwelling in our flesh is true God. Christ the Sonne of God dwelling in our flesh is truely and essentially God, nothing is wanting to Christ that belongs to God, that appertaines to the divinity; whatsoever the father doth, the Sonne doth in our flesh, though not by the power of the flesh, but by his Godhead dwel­ling in the flesh; the names of nature and of imposition, the titles of honour, love, office, and labour, which are given unto Christ, & the attributes of eternity, of im­mutability, immortallity, omnipresence, omnisciency, and omnipotency, ascribed unto Christ, together with the miraculous and mighty workes wrought by Christ, doe give an ample, cleare and invincible te­stimony of Christs Godhead.

Applic.Let us therefore looke upon the God­head of Christ in our flesh, and admire his goodness in comming so neare unto us, & strive by faith and love to come to him, and through him to God; Christ reconci­ling God and man, as Jacobs ladder joy­ned heaven and earth together; God dispensing all to men by Christ, & accep­ting men through Christ, as the Angels descended and ascended by the ladder in [Page 169] Jacobs vision. Let us againe contemplate Christ as God dwelling in our flesh, and feare him and obey him above all com­manders, exalt him above all men and Angels, love him above all creatures, stay upon him in all distresses consecrate our selves to his service, celebrate him as the Author and worker of all our welfare and happinesse, and quiet and content our selves in and with him, as the fountain of all fulnesse.

CHAP. XVI. Ascribing perfection in Christ to such alone as are truely gracious.

IN the precedent verse is the fulnesse of Christ opened, in this verse is the ful­nesse of his members proposed. Christ is very free, & full, and gracious in his mini­strations to his servants: As there is a ful­nesse in the Vine so there is a fulness in the Branches; as there is a fulnesse in the Sea, so there is a fulnesse in the Rivers; as there is a fulnesse in Christ, so there is a fulnesse in his Members; they are complete in him which is the head of all principality and power.

Scope of the Apo­stle.These words contain a third argument, used by the Apostle, to dehort and dis­swade [Page 171] men from having recourse to hu­mane traditions, philosophicall doctrines, vaine and needlesse ceremonies; from seeking perfection or fulnesse in such emp­ty lamps, broken cisternes, and barren trees; considering they have perfection nearer home, and in themselves, being in Christ, members of Christ, incorporate into Christ, in whom is all fulnesse, they need not looke else where for perfection, for they are complete in him.

In the words wee have two things in the generall. 1. The Saints perfection,2 Parts, 1 Saints perfection. 2. Christs exaltation and yee are complete in him. 2. Christs exaltation, which is the head of all prin­cipality and power. First, of the Saints per­fection, and ye are complete in him: where­in we may take notice 1. Of the subject yee, not all, but yee: Yee who are effectually called from the death of sinne to the life of grace,Ioh. 11.44 as Christ called Lazarus from the death of the grave, to the life of nature: Yee that are savingly enlight­ned,Ioh. 9 as the eies of him that was borne blind were opened: Yee that are spiritually purged and cleansed from sin,2 King. 5. as Naaman was washed from his Leprosie in Iordan: Yee that have put off the old man,Eph. 2.4. and put [Page 172] on the new,Gen. 41.14, 42. 2 Cor. 5.17. as Ioseph had his prison gar­ments taken off, and vestures of fine lin­nen put upon him, and a golden chaine about his necke: yee from whom all old things are put away, and to whom all things are become new, yee are complete in him.

Note. Such alone as are truely holy and graci­ous, are complete and perfect in Christ Ie­sus. Such alone are living branches in this vine, a spirituall Bride to this husband, en­dowed with Gods image, interested in Gods promise, separated from worldly vanities, and the power of uncleannesse, clothed with Christs righteousnesse, and filled with Christs fulnesse.

Use 1 Prophane and carnall people are farre from all spirituall perfection, as the dead are farre from life, the blinde farre from eye-sight, and bondmen farre from free­dome. Unregenerate and ungracious per­sons have no saving knowledge of Christ Jesus, no participation of his fulnesse, no interest in his benefits, no taste of the sweetnesse of his mercies. Christ to them is a hidden Manna whom they taste not, an eclipsed Sunne whom they see not, a sea­led Well of whom they drinke not, like [Page 173] the Tree of Life to Adam expelled out of the garden of Eden; Gen. 3. one to whom they come not, of whose fruit they feed not. Reigning prophanenesse deprives the soule of all the benefits and comforts of the Lord Jesus.

Such alone as are truly gracious, are Use 2 filled with Christs fulnesse, discern Christs excellencies, and are refreshed with the sweetnesse of his mercies: They alone that live to Christ enjoy Christ, and are made perfect by Christ, and have the pro­mise of eternall life in and through Christ.Dignus pla­nè est mor­te qui tibi Christe re­cuset vive­re, & qui tibi non sa­pit, desipit; & qui cu­rat esse, nisi propter te, pro nihilo est, & nihil est, propter teipsum: De­us, fecisti omnia, & qui esse vult sibi & non tibi, nihil esse incipit inter om­nia. O Christ (saith Bernard) hee is plainly worthy of death who refuseth to live to thee; and hee that is not wise for thee, is foolish; and hee that cares to bee, unlesse for thee, goes for nothing, and is nothing. O God (saith hee) thou hast made all things for thy selfe, and hee that will bee for himselfe, and not for thee, beginnes in the midst of all things, to bee nothing. Without Christ mans greatest fulnesse is nothing else but emptinesse: hee that seeks himselfe, and not Christ, loseth both himselfe and Christ: hee that strives with­out Christ to be happy, involves himselfe in the snare, & casts himselfe into the gulfe [Page 174] of the greatest misery. To live to the Lord Jesus in true holinesse, is the onely way to everlasting happinesse: Hee that for Christ can make himselfe nothing, shall in Christ finde the perfection of all things. Labour then to bee of their number who are truly holy and gracious, that you may bee complete and perfect in Christ Jesus.

Secondly, here is the benefite, complete, full, entire, perfect; complete in the im­putation of Christs righteousnesse, in the inchoation of all saving gifts and graces, in title to all Gods promises, in the ac­ceptation of their persons and services in and for Christ,Eph. 1.6. Christ being the Beloved in whom they are accepted. And hence we learne, that

Doct. There is a spirituall and heavenly per­fection and fulnesse in Gods faithfull ser­vants: Sorts of perfection a fulnesse of inchoation, but not of consummation, as there is a fulnesse of light begun in the aire in the dawning of the day; a fulnesse of parts, but not of de­grees, as there is a fulnesse of members in an infant as well as in a man, in respect of parts, though not in respect of full growth; a fulnesse of truth and uprightnesse, though not of absolutenesse: The least dramme [Page 175] of gold, and drop of water, is as truly gold and water, as all the gold in the Kings Treasure, or all the water in the deep Sea: a fulnesse in respect of intention, Phil. 3.12. though not of acquisition; they set perfection as a marke before them, they presse to it, though they have not yet fully attained: a fulnesse of duration, though not of fruition; they doe not faile and fall, like Hasael, 2 Sam. 2.23. by the way, but like good travellers, they goe from strength to strength untill they appeare before the Lord in Sion, Psa. 84.7. though they do not yet enjoy the end of their calling: a ful­nesse in respect of extention, they mortifie all lusts, they depart from every evill way, they allow themselves in no sinne, though they cannot wholly abolish any sinne; they have an eye to all Gods precepts, and walke in all Gods ordinances, though they limpe and halt a little, as Iacob did in his travell, after hee had obtained the bles­sing. This perfection and fulness of Gods Saints and Servants was shadowed in the Arke, as it was a type of the Church; the Arke had a crowne of gold about it,Exod. 25.10, 11. the Church, the faithfull servants of the Lord, are crowned with divers gifts and graces here, and shall bee with the crowne of [Page 176] glory hereafter: The Arke had foure proportionable dimensions, the faithfull servants of Christ have the depth of faith, the height of hope, the latitude of charitie, and the longitude of perseverance, abounding (as the Apostle saith) in every thing, 2 Cor. 8.7. in faith, in utterance, in knowledge, in all diligence and love: The Candlestick in the Sanctuary had seven lamps, Exod. 25.31.37. and ma­ny branches, adorned with bowles, knops and flowers; the Church and faithfull ser­vants of God, are replenished with ful­nesse of divine and heavenly light, and beautified with the gracious workes of the Spirit;Isai. 11.9. this was prophesied, The earth, the faithfull people of God on earth, shall bee full of the knowledge of the Lord, as the waters cover the Sea, abundantly reple­nished with all the gifts of God; and this the Lord signified by the mouth of the Psalmist,Psa. 72.16 saying, There shall be an handfull of corne in the earth, on the top of the moun­taines, the fruit thereof shall shake like Leba­non and flourish like the grasse of the earth: A prophesie of the plentifull preaching of the Gospel, abundant communication of divine and saving gifts to men, a large en­crease of the number of beleevers, and [Page 177] sweet consolations arising in the soules of men upon their freedome from the power of Satan, and their owne corruption under Christs kingdome. And this perfection & fulnes of the servants of God is expressed somtimes by the beauty of the Lillies of the valley; Cant. 2.2. Cant. 6.10 sometimes by the brightnesse of the Sunne, the Moone, and the Morning; some­times by the glory and rich attire of a Queene clothed with gold of Ophir, Psal. 45.9, 13, 14. and a needle wrought garment; sometimes by a body washed with water,Ezek. 16. and anointed with oyle, cl [...]thed with broidred worke, shod with a Badgers skinne, girded about with fine linnen, covered with silke, deck­ed with ornaments, having bracelets upon the hands, and a chain on the necke, signi­fying the riches, fulnesse, splendor, beauty and admirable excellencie of those graces, with which the Lord adorns the soules of his servants, grace and holinesse making Gods children surpassingly beautiful. That soule is most comely and beautifull, which hath the greatest measure of sanctifica­tion: This is likewise symbolized by the waters comming forth under the threshold of the Temple, rising higher and higher,Ezek. 47.5. untill they grew so deepe, that a man might [Page 178] swim in them; and for this the children of God are termed,Cant. 4.2. a flocke of Sheepe even shorne, come up from the washing, every one bearing twinnes, none barren among them: for this they are stiled, a Garden inclosed, a Spring shut up, a Fountaine sea­led, an Orchard of Pomegranats with plea­sant fruits, a Tree planted by the waters side, Psa. 92.12 whose leafe doth not fade, trees bearing more fruit in their old age. It is the pro­pertie of Gods children to grow to more perfection, their corruptions, like the house of Saul, 2 Sam. 3.1 growing weaker and weaker; and their graces, like the house of David, wax­ing stronger and stronger: and the Scri­pture speakes of them plainly, testifying that they are full of goodness, Rom. 15.14. as the starres are full of light, and good trees full of good fruit; full of piety towards God, full of charity towards man, full of know­ledge in Gods will, full of faith in Gods promises, full of godly sorrow for their offences, full of humility & meeknesse for their low opinion of themselves, & readi­ness to put their neckes under the yoke of Gods precepts:Phil. 1.11. Full of the fruits of righte­ousnesse, as the fields are full of all sorts of fruit in the day of harvest:Col. 4.12. Perfect and [Page 179] full in the will of God, in the knowledge and observance of it, as a good servant is full in knowing and obeying his masters will, as a good traveller is full in his way knowing it, and going on fully in it, with all his strength, with all cheerfulness, and with all stedfastnesse: Yea,Eph. 3.19. filled with all the fulnesse of God, not with the fulnesse of his essence, but of his operations and com­munications of grace to the soules of men: With the fulnesse of his will, Col. 1.9. being filled with the knowledge of his will in all wisedome and spirituall understanding: With the fulnesse of his promises, beleeving them, and drawing waters of consolation from them with the bucket of faith, as from so many Wells of comfort: With the ful­nesse of his love, as the the childe with the love of the parent, feeling the love of God shed abroad in their hearts: With the ful­nesse of his gifts, as the aire is full of the light of the Sunne: With the fulnesse of his Christ, who filleth all things in all men. And thus wee see there is a spirituall and heavenly fulnesse in the Lords servants.Ephes. 1.

CHAP. XVII. Laying downe foure grounds of the Saints perfection.

1. Union with Christ.IN regard of union with, and incorpora­tion into Christ: They are united unto Christ as branches to the vine; the vine is of the same nature with the branches; so is Christ, as man, of the same nature with beleevers: the branches have their origi­nall from the vine, beleevers are begotten againe by Christ to a lively hope: the branches are supported, nourished, and filled by the vine; so are all true beleevers by Christ.Rom. 12.5. They are united unto Christ, as members to the head; the head commu­nicates sense and motion to all the mem­bers of the body, Christ communicates spirituall life, sense and motion, a heaven­ly fulnesse of all good things to the mem­bers of his mysticall body: They are u­nited unto Christ as the bride unto the bridegroome,Hos. 2.19 they are betrothed unto him for ever; the wife by her wedlocke parti­cipates of the name, honour, dignity, and earthly fulnesse of her husband; the Church, by spirituall wedlocke with [Page 181] Christ, partakes of the name, honour, dignity, and heavenly fulnesse of Christ: As man and wife are one matrimoniall flesh; 1 Cor. 12.12. so are Christ and his members one mysticall Christ.

In regard of proportion: 2. Propor­tion be­tweene Saints and Christ. There is a na­turall proportion and likenesse betweene the head, and the members, betweene the parent and the child, betweene the Sunne and the aire enlightned by the Sunne; and thus there is a spirituall proportion be­tween Christ and all such as, like living members, are enlivened by him, like children are begotten of him, and savingly enlightned by him, as the Sunne doth en­lighten the aire: There is a gracious pro­portion and answerablenesse betweene Christ and all Gods faithfull servants, as betweene the Sunne and the Starres in the firmament, as betweene the King and the Queene in the Court, as betweene the fa­ther and the children in the family; they are holy as hee is holy, in proportion,1 Pet. 1.15. Rom. 8.29 in imitation, in quality, but not in adequati­on, degree, and equality: they are con­formed unto Christ in sanctification and in suffering: Christ hath fulnesse above measure, they have fulnesse in measure: [Page 182] In Christ is fulnesse, as in the fountaine, in them as in the cisterne.

3 Christs communi­cation to the Saints.In regard of Communication: The Sun communicates light unto all the Starres, the Sea waters to all the Rivers; Christ hath not received for himselfe alone, but for all his members. Joseph had not the fulnesse of Egypt for himselfe alone, but for all the people of the land, to dispense to them according to their severall neces­sities: God hath put all fulnesse into Christ, and through Christ hee doth dis­pense the same to us. God (saith S. Paul) hath blessed us with all spirituall blessings in heavenly places in Christ; Ephes. 1.3. with know­ledge, justification, remission, adoption, sanctification, and all spirituall riches in Christ. God dispenseth all his fulnesse by Christ Jesus to his servants: As the Angels came downe by Jacobs ladder; so doe all the gifts of God come downe to the soule of man by Christ: Of his fulnesse wee doe all receive, Ioh. 1.16. Ioh. 17.8. grace for grace. The words (saith Christ) which thou gavest mee, I have given them; the words of precept to di­rect them, the words of promise to sustaine them, the words of life to quicken them, the words of peace to comfort them; [Page 183] what thou hast revealed and given to me, as Mediator, have I revealed and com­municated unto them, as their teacher and Saviour.

In regard of Imputation: 4. Imputa­tion of Christ. Christ with all his benefites is imputed to belee­vers, their sinnes are imputed unto him, and his righteousnesse is imputed unto them. Hee that knew no sinne, 2 Cor. 5.11. was made sinne for us, that wee might bee made the righteousnesse of God in him; not our righ­teousnesse, but the righteousnesse of God; not in us, but in Christ. As Josua the high Priest had his filthy garments taken from him, Zach. 3. and was clothed with change of raiment: so is our sinne, like a filthy gar­ment, put from us, and wee are clothed with Christs righteousnesse, as with a rich and royall robe, and wee are to put on Christ to justification; being, through faith, clothed and covered with Christ his perfect innocencie and holinesse of nature and actions, as with a garment to appeare holy and unblameable without spot or wrinkle before God. And wee are also said, to put on Christ to sanctification, Rom. 13. being decked and adorned with the gifts and fruits of his Spirit, as with jewels & orna­ments: [Page 184] Yee are of God (saith Saint Paul) elected, 1 Cor. 1.30. called, regenerated by his Spirit. All things are of God by creation, elect beleevers by the grace of adoption and regeneration: Yee are of him in Christ, ele­cted in Christ before the foundation of the world: In Christ, who is made unto us of God, wisedome, righteousnesse, sanctificati­on and redemption: Made unto us of God, not by creation, but by ordination: Wise­dome, the authour and teacher of wise­dome, revealing to us the counsell of his Father, touching our salvation, and ma­king us wise by giving us the spirit of il­lumination: Righteousnesse, our Justifier making us righteous through his righte­ousnesse imputed to us: Sanctification, our Sanctifier, regenerating and renewing us by the worke of his Spirit: Redemption, by his merit and efficacie, freeing us from the power of Satan, the dominion of our corruption, and death eternall: He is our Wisedome as a Prophet, our Justi­fication and Sanctification as a Priest, our Redemption as a King: Hee is our Righ­teousnesse Imputativè, by way of imputa­tion; hee is our Wisedome, Sanctification and Redemption, Effectivè, by way of [Page 185] inherent and gracious operation. Christ (saithChristus factus est nobis sapi­entia in praedicatio­ne, justitia in pecca­torum abso­lutione, san­ctificatio in conversatio­ne, redem­ptio in pas­sione. Bernard) is made unto us Wise­dome in preaching, Righteousnesse in the absolution of sinne, Sanctification in con­versation, and Redemption in his passion. Christ (saithLiberans ab errore, peccatorum dimis [...]ione, per spiritum paracletum. Two sorts of men excluded from Christ and the number of his Saints. Theophilact) maketh us wise, freeing us from errour; hee maketh us wise by forgivenesse of sinnes; he sanctifi­eth us by his Spirit the Comforter. And thus he [...] parteth to us perfect redempti­on, or d [...]a [...]ce from all evils: and thus it appe [...]e [...], that there is a spirituall and heavenly perfection and fulnesse in all the Lords servants.

This shewes how great strangers they are to Christ, how farre from the number of Gods faithfull servants, First, who are empty of all saving grace; whose soules, like the foolish virgins lamps, are empty of all spirituall and heavenly oyle; whose hearts are an empty house,I. Matth. 25. Rom. 7.18. Hos. 10.1. wherein dwel­leth no divine and saving good; whose lives are (as the Prophet said of Israel) an empty vine, bringing forth to themselves, to the flesh, but not to God; empty of the knowledge of God, as the eyes of the blind are of light, having no wisedome to discerne the things which differ, any more [Page 186] then a blind man can discerne of colours; empty of faith, as Jeroboams withered hand was empty of strength, having no power to beleeve, to lay hold on Christ, and the promise of [...]nall life; empty of love, as a dead m [...]n is empty of hea [...]e. It is said of David, th [...] hee was old and stricken in yeares, [...] they c [...]ver [...]d him with clothes, but h [...] [...] Many such there bee so old [...] have spent so many yeares in [...] of the world, and in the work [...] [...] that though they have much [...] warme them, many sermons, [...]ny [...]monitions and instructions, yet they get no heat, no love doth burne within them, their soules remaining like an empty chimney wherein is no fire; empty they are of all the fruits of righteousnesse, as a withered branch is empty of grapes; Such men have nothing of Christ in them, as the empty cisterne h [...]th nothing in it of the foun­tain; Such men can do nothing to the resist­ing of Satan, no more than an empty hand to the withstanding of the enemy in the bat­tel. The unclean Spirit finding the house em­pty, Matth. 12.44, 45. entred in with seven others worse then himselfe: Such are unprofitable to others [Page 187] in their spirituall distresses, like the pits which were empty when the children of the Nobles came unto them in their thirst:Jer. 14.3. as an empty lanthorne that gives no light to him that travels in the dark, like the fig-tree which bare no fruit when Christ came to it in his hunger: Such men know not how to comfort themselves, how to sustain and stay themselves in their own distresse; they have nothing of God and Christ at home within themselves, in their owne hearts: but as Hagars bottle was empty, had no water in it,Gen. 21. neither knew she which way to looke for water to refresh her, but sate downe and wept; so are their soules empty, and when trouble comes upon them, they know not which way to looke for comfort; they have no anker to stay them in the storme, but are (as the Psal­mist saith of the Mariners in the tempest) even at their wits end: Psal. 107.27. Such men are a dis­honour to the Gospel, a shame to the Chri­stian profession, as an empty Scholar that hath no learning in him, is a disgrace to the Schoole, or a barren Tree a discredit to the Orchard: To such men it may be spoken, as once Archidamus spake unto his son, rashly conflicting with the Athenians, [Page 188] wanting strength to make his part good against them,Aut vi [...] ­bus a [...]e, aut anim [...]s adi [...]. Either adde to thy strength, or take from thy boldnesse: so must these men either adde to their shew more power of godlinesse in their conversation, or cease from their profession. For as in warre au­daciousnesse without strength is dange­rous, so in religion profession without pra­ctice is scandalous: and what is the end of such empty and barren Christians, but as the tree that had leaves without fruit was cursed,Matth. 21.19. Joh. 15. and the withered branches cast into the fire and burned: so the curse and ever­lasting burning will be these mens last por­tion.

2 This likewise shewes how farre they are from Christ, who in stead of spirituall and heavenly fulness, have a fulnesse of sin and uncleannesse within them; some being full of worldly mindednesse, of distracting cares and cogitations, as the sluggards field was full of thornes and briars; Pro. 24.31. some are full of idolatry and superstition, full of errour, heresie, and corrupt opinions, as Baals house was full of Idolaters from one end to the other; 2 King. 10.21. some are full of fraud and deceit,Ier. 5.27. Isa. 22.2. as a cage is full of birds; some are full of stirres, tumults, and contentions, as [Page 189] the Sea is full of stormes; some are full of hypocrisie, full of many noisome and fil­thy lusts, as the Pharisees Sepulchres were whited without,Matth. 23.27. but full of dead mens bones within; some are full of malice, wrath, and indignation,Iam. 3. as the serpents are full of deadly poison; some are full of cursing, swearing, evill speaking, as the woman on the scarlet coloured beast was full of the names of blasphemy, and the golden cup in her hand full of abominations and filthiness: Rev. 17.3.4. and what attends this fulnesse of impiety and profanenesse, but fulnesse of shame, fulnesse of woes, fulnesse of everlasting tortures? Fulnesse of vengeance ever waits upon fulnesse of ungodlinesse.

CHAP. XVIII. Evidencing the fulnesse of the Saints by foure Characters or markes, with foure motives to labour for fulnesse.

THis may teach us then duely to exa­mine Use 2 the estate of our soules, and to labour for clear and comfortable evidence of this spirituall and heavenly fulnesse. The presence of this fulnes will be discer­ned,

[Page 190] 1 Fulnesse of resisting evill.1 By the fulnesse of mans resisting and withstanding every temptation, every op­position, every contradiction of the Divell, the World, and the Flesh, As a Castle full of armour, full of men, full of fortifi­cation, full of all provision, abides all as­saults; a tree full of roots abides and holds out against all the gusts and blasts of winds. The Arke being pitched within and without, full of strength, endured all the tossings of the Deluge. The man in whom this fulnesse is, in the midst of all oppositions, as Chrysostome said of Peter, is as a man made all of fire walking in stub­ble, he overcomes and consumes all oppo­sition; all difficulties are but whetstones to his fortitude, all Satans temptations are but firebrands cast into the water, all the gainsayings of the world are to him but as the barking of dogs to a traveller, all the proffers of the world are base and con­temptible; the very reproach of Christ is in his eye greater riches then all the treasure of Egypt: Heb. 11. the horse neighes at the trumpet, the Leviathan laughs at the speare, the man that is filled with Christ accounts it all joy to fall into manifold temptations; Jam. 1.2. hee is ready to goe through fire and water, hee [Page 191] carries his life in his hand, he sayes to fa­ther and mother. I know you not; to carnall counsellors and friendly enemies, Get you behind me Satan.

2 By the fulnesse of answerablenesse to the whole law2 Fulnesse of answe­rablenesse to the whole law. and will of God: where is fulnesse of grace, the whole man is put into a holy frame, and there is a readinesse to obey every precept, as the Centurions souldiers were ready to every command, to goe, and come, to doe this, and to do that;Mat. 8.8. a readinesse to beleeve every promise, as there is a readinesse in the hand to receive every gift; a readinesse to embrace every wholesome admonition, as there is a rea­dinesse in the eye to receive light from every starre, a readinesse in the ground to receive raine from every cloud, a readiness with diligence to follow every good worke, 2 Tim. 2.21. as there is a readiness in the hand of a good Scholar to write after every letter in the copie.

3 By the fulnesse of liberty and free­dome from the rule and power of every sin:3 Fulnesse of liberty from the rule of sin. as Josuah put all the Canaanites un­der, so doth fulnesse of grace put downe every lust, it suffers no sin to reigne: as Asa deposed his owne mother,2 Chr. 15. so doth [Page 192] this the mother sin of the soule, the sin that is most deare: If the eye offend, it plucks it out;Mat. 5. if the hand offend, it cuts it off: it doth not worke by halfes as Saul did, but destroyes all as Samuel did:1. Sam. 15 it restores the whole man to liberty; the understanding to know, as Christ restored the blind man to sight; the will to embrace Christ, as the man whose hand was withered, had it made whole to receive any gift; the imagination and affections to mind and meditate upon, to love and delight in the things which are above, as Christ healed the woman that had a Spirit or infirmity, making her able to walke upright: it makes the whole man free to move and come to Christ, as the Rivers move towards the Sea. This the Psalmist termeth an inlarging of the heart to run the way of Gods commandements: and where the Spirit of the Lord is, Psa 119.32. 2. Cor. 3.17. there is liberty, saith the Apostle.

4 By the fulnesse of mans application of himselfe to Christ.4. Fulnesse of mans applicati­on of him­selfe to Christ. The more fully man receives of Christ, the more fully he doth apply himselfe to Christ; the more the River receives from the Sea, the more strongly, speedily, and fully it returns again and empties it selfe into the Sea. Mans [Page 193] motion to Christ is according to his graci­ous receivings from Christ; where there is fulnes of grace, Christ is apprehended as a King for his authority, as a most precious Pearl for his worth, as a Ransomer for his purchase, which he hath made of us, as a Bridegroome for his love to us, and con­junction with us: and as the wife which receives the husband gives her selfe a­gaine unto the husband, thus the soule which receiveth Christ doth give it selfe againe to Christ. Saint Paul saith of the Macedonians,2 Cor. 8.5. they gave themselves unto the Lord as to their Counselour to direct them, as to their Shepheard to feed them, as to their King to honour him, as to their Lord and Master to serve him, as to their Husband to love him, to rejoyce and de­light in him, and bring forth fruit unto him: and this is stiled a yeelding vp of our selves to God, and, a living unto God; Ro. 12.1 2. Cor. 5.15. mans sub­jection unto God and Christ being ever sutable to the power and dominion of grace within him.

This should perswade and move all men to labour for spirituall and heavenly ful­nesse, to abound, as the Corinthians did,Perswasi­on to this fulnesse. in every gift; to abound in knowledge, as [Page 194] good schollers in learning, as the starres in light:2 Cor. 8 7 2 Pet. 3.18 to grow in knowledge; In the know­ledge of our selves, and bee abased: In the knowledge of the Law of God, and bee reformed by it, and conformed to it: In the knowledge of the majestie, puritie, and perfection of God, and bee humbled in the apprehension of it: In the knowledge of the authoritie and dominion of God, and feare to offend him: In the knowledge of the power of God, and hide our selves under him: In the knowledge of the promises of God, and build upon them: In the knowledge of the bounty of God, and bee thankfull: In the know­ledge of the love of God, and be cheer­full: In the knowledge of the gracious working of God, and ascend to more spirituall perfection: In the knowledge of the death of Christ, attaining to a greater measure of mortification: In the know­ledge of the resurrection of Christ, being more and more quickned by him: In the knowledge of the fulnesse of Christ, draw­ing neerer to him, receiving more and more from him, more and more solacing, quieting and contenting our soules in and with him. Let us labour for fulnesse of [Page 195] Faith, as the tree increaseth in the fulnesse of his roots,Col. 2.7. beeing rooted and built up in Christ, and stablished in the faith, abounding therein with thankesgiving. Let us strive to bee full of love, as a fire of much wood is full of heat; and as the bride is full of love, even sick of love towards the bride­groome: to bee full of joy with the light of Gods countenance, as the favourite is full of joy with the Kings countenance, the light of the Kings countenance being unto him as life, and his favour as a cloud of the latter raine. O let us endevour to bee full of the holy Ghost, full of the fruits of the Spirit, as a good orchard is full of all sorts of fruit. And the better to pro­voke our soules to this, let us medi­tate:

Upon the fulnesse of that power which doth oppose the welfare of our soules:Foure me­ditations moving to this fulnes 1. Fulness of oppo­sing power There is a fulnesse of sinne, a fulnesse of Satan, a fulnesse of worldly vanities, which without a fulnesse of grace we can never withstand, subdue and cast downe. When the Spirit of the Lord came migh­tily upon Sampson, he rent the Lyon: Iudg. 14. when the Spirit of the Lord cometh mightily in the fulnesse of his grace upon us, then [Page 196] Satan the roaring Lyon is put to flight, then his workes are dissolved, then the strong holds of sinne are cast downe, and the soule prevaileth: Therefore the Apo­stle chargeth us to bee strong in the Lord, and in the power of h [...]s might, to put on the whole armour of God, that wee may bee a­ble to stand against the wiles of the Di­vell.

2. Sweet agre [...]ment be [...]ween Hea [...]t and WordUpon the sweet agreement which will arise from this fulnesse betweene our he [...]rts and the word of God: This will make the commandement an easie yoke, a plaine path: this will make the Word sweet and pleasant, as the light unto a cleare eye, wine unto a thirsty palate, or meat to a healthy and hungry stomacke, or the voyce of the bridegroome to the bride, when her heart is full of love to­wards him.

3. Satisfa­ction which it ministreth I [...]h. 4.14. Ioh. 7. Mat. 13.44.Upon the satisfaction and contentment which this fulnesse of grace will minister to the soule: It will bee as a living spring, as floods of water within us, quenching our thirst, and taking off all our longings from the world: it will bee to us as the pearle to the Merchant in the Parable, in stead of all worldly treasure, it will con­tent [Page 197] us in every estate, bee in stead of all to our soules.

Upon the joy arising hence:4. [...]oy ari­ [...]i [...]g [...] it. Fulnesse of grace brings fulnesse of joy, strong joy dispelling all sorrow and sadnesse, as the Sunne doth the clouds; full joy making the understanding joyfull in the knowledge of God, making the will joyfull in the choyce and embracement of God, in the sinners free and full intendment of God, and the glory of God; making the ima­gination joy [...]ull in the meditation and thought of God, making the memory joyfull in the remembrance of God and his word, and workes; making all the affections joyfull in the trusting, fearing, and loving of God; making all the mem­bers of the body joyfull in the perfor­mance of their severall offices and servi­ces to God-ward. This filleth with all joy and peace; with the joy of children for our adoption, with the joy of brides for our spirituall conjunction, with the joy of friends for our knowledge of Gods secret and counsell, with the joy of rich men for our treasure and interest in all things, with the joy of heires for our claim and title to Gods kingdome, with the joy of Nobles [Page 198] for our dignitie and exaltation, with the joy of Conquerours for our victory over all opposition, with the joy of free men for our spirituall prerogatives and free­dome, with the joy of Kings for our holy and gracious dominion, with the inchoa­tion of all joyes in this life, and the con­summation and perfection of endlesse joy hereafter in heaven.