THERE DWELLETH IN CHRIST ALL FVLNESSE.

FRom verſe the 15th, unto the 20th, we have a full, and pithie deſcription of our Redee­mer, Chriſt Jeſus; and that by his inward, by his outward relation. Firſt, by the intrinſecal relation he beareth unto his Father, in the be­ginning of the 15th verſe; who is the Image of the inviſible God. As for his extrinſecal re­lations; they are either unto the creatures, in general, or elſe unto the Church, in ſpecial: Unto the creatures in general, he carrieth the relation ▪ 1. Of firſt borne; the firſt borne of every creature: the latter part of the 15th verſe. 2. Of Creator and Preſerver, verſes 16th and 17th. Unto the Church in ſpeciall he is referred, as head, verſe 18th. And he is the head6of the body, the Church. Of which relation we have an amplifi­cation, a confirmation.

1. An amplification from two other titles dependant thereon, and reſulting therefrom: Who is the beginning, the firſt borne from the dead, that in all things he might have the preheminence: Who is the beginning; that is, the cauſe and principle unto all his mem­bers of their reſurrection; of their ſpiritual reſurrection from the death of ſinne here; of their corporal reſurrection from the grave, the death of nature hereafter. The firſt borne from the dead; the firſt that was borne from the dead; that is, the firſt that roſe by his own power, unto a preſent and plenary participation of glory: That in all things he might have the preheminence, In that he was not only a Creator, and Preſerver of the living, but alſo a raiſer, and reſtorer of the dead. Of this relation of headſhip unto his Church we have 2 a Confirmation, from his fitneſs, and quali­fication for it. For it pleaſed the Father, that in him ſhould all fulneſs dwell Upon which words we may look 1. according to the reference they have of a proof unto the foregoing. 2. as they are in themſelves.

1. According to the reference they have of a proof unto the foregoing, which is implied in the particle, (for.) Here to clear the Apoſtles meaning, we muſt know, there is wanting this propoſition: He, in whom all fulneſs dwelleth, is to be the head of the Church. This is to be ſupplied, as neceſſarily under­ſtood, and then we have a full, compleat ſyllogiſme to prove Chriſt the head of the Church. He, in whom all fulneſs dwel­leth, is to be the head of the Church, becauſe qualified, and fitted for it; but in Chriſt dwelleth all fulneſs, and that by his Father's decree ▪ therefore he is the head of the body, the Church. In the head of the Church, you ſee, there reſides all-fulneſs. Were it not ſo, the Apoſtle had reaſoned but weakly, in inferring Chriſt's being head of the Church, from the dwelling of all-fulneſs in him. If any one want this fulneſs, it will goe well with him if among the members of the Church he can find a place; of head, the name, and honour, he cannot challenge, without the juſt imputation of exceſſive, both pride, and folly. I cannot but mar­vel then, how it comes about, that the Popes of Rome have for a long time laid ſo eager claime unto this title: for what fulneſs,7 ſave that of ſin, and Satan, can be aſcribed unto the greateſt part of them, ſince their arrogant, and ſacrilegious uſurpation of this incommunicable attribute of our Redeemer. We may ſay of them as Paul of the Gentiles, Rom. 1.29: they are filled with all unrighte­ouſneſs fornication, wickedneſs, covetouſneſs, maliciouſnes, full of envy, murder, debate, deceit, malignity: & of this, the miſerable face of al­moſt whole Chriſtendome is too palpable an evidence. Antichriſt is ſtiled in ſcriptures that man of ſin, 2 Theſ. 2.3. For this reaſon perhaps, becauſe he is not only full of ſin, but the fulneſs of ſinne dwelleth in him. Sathan hath filled his heart, as Peter ſpake of Ananias, Act. 5.3. And good reaſon there is, Sa­than ſhould communicate unto him a double portion, the greateſt portion of his ſpirit, for he is his eldeſt ſonne, the ſonne of perditi­on, 2 Theſ. 2.3. his vicar-general, the moſt powerful and univerſal agent he hath here upon earth.

Thus you ſee ſtandeth the context. If we look upon the words, as they are in themſelves, ſo for the better unfolding of them, we muſt know, that in Chriſt there was a manifold fu•neſs according to the diverſe conſiderations of him; and conſidered he may be either relatively, or abſolutely.

1. Relatively, and ſo againe three wayes.

1. As an object of all promiſes, and prophecies delivered un­der the law: and alſo as an antitype unto legal types and ceremo­nies. And ſo there was in him that fulneſs of truth, of which the Evangeliſt St. John ſpeaketh, John. 1.14. The word was made fleſh, and dwelt amongſt us, full of grace, and truth. He is ſaid to be full of truth, becauſe he is the performance of the promiſes, the fulfilling of the prophecies, the fulfilling of the typical pre­figurations, of the whole ceremonial law. Quia plenus gratiae, ſaith Bonaventure, tulit peccata; quia plenus veritatis ſolvit legis promiſſa: becauſe full of grace, therefore he bore our ſins in his body on the tree, and ſo ſuffered the curſe of the Law; becauſe full of truth, therefore he accompliſht all the promiſes of the old Teſtament. In him all the promiſes of God were yea, and Amen, 2 Cor. 1.20. Now, I ſay, that Jeſus Chriſt was a miniſter of the circumciſion for the truth of God, to confirme the promiſes made unto the fathers, Rom. 15.8. Full he was of truth, becauſe in him were fulfilled all the prophecies, that ran of the Evangelical Church,8 and therefore he is ſaid Dan. 9.24. to ſeale up the viſion and the prophecies. Quoniàm Chriſtus eſt ſignaculum omnium prophetarum, adimplens. omnia quae retro erant de eo nunciata, as Tertullian con­tra Judaeos obſerveth upon the place. Becauſe Chriſt is the ſeal of the prophets, fulfilling whatſoever was foretold of him. Full he was of truth, becauſe he made good the prefigurations of the whole ceremonial law. In them there was an emptineſs; they were but ſhadowes, figures, Col. 2.17. A fulneſs then there muſt be in Chriſt, who is the body of thoſe ſhadowes, the ſub­ſtance of thoſe figures: In him they were to be filled full, ful­filled, perfected, and accompliſhed. And ſo the new Teſtament, whereof he is the ſubſtance, is ſaid, by Aquinas, to fill up, or fulfil the old, becauſe whatſoever was promiſed, or prefigured in this, is really, and truely exhibited in that, 1 ^a 2^ ^ae quaeſt. 107. Art. 2. Whereas it is ſaid, Col. 2.9. that in him dwelleth all fulneſs of the God head bodily, Lombard thinkes that bodily, is as much as com­pletivè: So that he underſtands by the words, Chriſts fulfilling the ſignes, and ceremonies of the law: For as they are ſaid to be ſhadowes of things to come, not in a proper, but metaphoricall ſenſe, and in reference to them God was ſaid to dwell in the material Temple, made with Hands, only umbratilitèr, after a typical, darke, umbra­tile, and latent way: Even ſo the fulneſs of the God-head is ſaid to dwell in him bodily, only metaphorically, in oppoſition to legal ſha­dowes, becauſe God by him accompliſht whatſoever they prefigured, or ſhadowed.

Hence then we may inferre the plucking away of Moſes his vail, the abrogation of all Levitical ſacraments, ſacrifices, obſer­vances, all typical ceremonies whatſoever. When we have Chriſt the Antitype, there is no need of the ceremonies, the Types: they are as the bones, Chriſt as the marrow; and therefore the perverſe Jewes are fitly by Jerome compared unto dogs, in that as dogs they doe as it were only gnaw the bones, dote on the bare types, and in the mean while neglect Chriſt Jeſus, the marrow, Mannah hid­den in them. The law was given by Moſes, full of types and ſha­dowes, voyd and emptie of grace, but grace and truth came by Jeſus Chriſt, John. 1.17. As grace to pardon the breaches., to remove the curſes, to enable for obedience unto the precepts of the mor­ral law; ſo truth to aboliſh the types, and reſemblances of the ce­remonial9 law. Whereupon he is termed the end of the law, Rom. 10.4. to note, that all the ceremonies of the law had in him their perfection, and accompliſhment, and conſequently period, and aboliſhment. They were but figures, and preſence of the truth nullifies all figures; they were but ſhadowes, and preſence of the body, and ſubſtance evacuates all ſhadowes: they were but obſcure glimmerings, weak and faint repreſentations, darke and miſty prefigurations of the day ſpring from on high, that is, a light to them which ſate in darkneſs, a light to enlighten the Gentiles, and the Glory of the people Iſrael. When this light therefore is riſen upon the world, they muſt needs vaniſh, it's brightneſs and luſtre cannot but dimme tapers, and candles in compariſon of the ſunne of righteouſneſs: and approach of the ſunn makes all leſſer lights uſeleſs. Bernard in his firſt Homily ſuper miſſus eſt, tels us, that the promiſes made of Chriſt unto A­braham, Iſaacke, and Jacob were as the ſeed, the types foreſha­dowing him as the bloſſoms, Chriſt himſelfe as the fruites.

Anſwerable unto which is that of Aquinas prim. ſecun. quaeſt. 107. Art. 3: that the new Teſtament, where of Chriſt is the ſumme, is contained in the old, tanquam frumentum in ſpicâ, tanquam ar­bor in ſemine. Now prodeunte fructu, flos decidit; quia veritate ap­parente in carne, figura pertranſit: when the fruit appeares the bloſſome fals off; when the truth appeareth in the fleſh, the fi­gure thereof paſſeth away. All Levitical rites were but promiſſiva ſigna, as Auſtin termeth them, predictions of Chriſt to come, and therefore farther obſervation of them would be a flat, and real denial of Chriſts comming in the fleſh. But now this ceſſation of the ceremonies was not at once, in an inſtant, but ſenſim, pau­latim, ſaith Auſtin, leaſurely by degrees, by little and little. As the myſtery of our redemption ſignified by them, had it's inchoa­tum in the cratch at the birth of Chriſt, it's conſummatum on the croſs, at the death, and paſſion of Chriſt. Even ſo the ceremonies of the law themſelves began to ceaſe upon Chriſt's comming, but were together with the ſins of the world to be utterly cancelled upon the croſs, Epheſ. 2.15,16. Col. 2.14. Aquinas prim. ſecun. quaeſt. 103. Art. 3. upon the firſt breaking out of the light of the ſun of righteouſneſs upon the world, all ſhadowes began to waſt & leſſen: Upon the initial promulgation of the Goſpel in Chriſt's10own perſonal preaching, nay, upon the very proclamation of Chriſts approach by his forerunner, John Baptiſt, the ceremoni­al law was in the waine; and therefore it is ſaid, that the Prophets, and the law proph•…ſied until John, Math. 11.13: becauſe, however the ceremonial law was not abrogated by John, or as ſoon as John preached, yet aegrotare tunc caepit, as Maldonate hath it, non multò poſt Chriſti mortem moritura; it thereupon began preſently to lan­guiſh, weaken and ſicken; and upon the croſs it actually gave up the Ghoſt: To which purpoſe ſome have obſerved, that the laſt character of the Hebrew Alphabet was a plaine figure of Chriſt's croſs, to ſhew, that his ſacrifice thereon ended all legal ſacrifices, and ordinances whatſoever. But now, however cere­monialia preſently upon Chriſts death became mortua, dead, void of all efficacy, and power to bind, yet were they not mortifera, deadly, until there was a plenary promulgation of the Goſpel. And therefore the Apoſtles gave them an honourable funeral by obſervation of them, even after their power of obligation was quite expired in Chriſt's death.

From this abrogation of Jewiſh ceremonies ſome of the ableſt patrons of humane ceremonies of myſtical ſignification, doe al­low us to diſpute againſt the pedagogy, and ſchoole of them, whereby the myſteries of faith, and doctrines of the goſpel are wrapped up in new ſhadowes, which God had freed from the old, which were of his own inſtitution, and meant to have pub­liſhed plainely by the preaching of the Goſpel, and Sacraments, a cleerer kind of teaching; and not againe to be adumbrated by new ſhadowes: for this were to turne us back to our ſpelling book. So Doctor John Burges in his rejoynder to Ames pag. 265. 267 268.

But the old Non-conformiſts were not content with this, but ar­gued hence farther for the aboliſhing of all ſignificant ceremo­nies of humane inſtitution whatſoever, not only thoſe which Do­ctor Morton termeth Sacramental, which ſignify ſome grace con­ferred by God, but alſo thoſe, which he calleth moral, which ſignify man's ſpiritual duty, and obedience towards God; ſuch as the ſurplice, croſs, &c. Neither is this inference ſo irrational, as the Prelatical partie have heretofore repreſented it. To make which appeare, I ſhall deſire you to take notice of that, which11the judicious Mr. Bayne obſerveth on Col. 2.17.

The Papiſts (ſaith he) may hence be in part anſwered: they object, that their ceremonies are not here condemned, but ſuch as ſig­nified Chriſt to come. Though in other regards they are taken away then of ſignification, yet they muſt know ſignification reſpecting Chriſt is two-fold. 1. Of that, which concerneth his own individual per­ſon, as his manifeſtation in the fleſh, ſuffering, &c. 2. Of that which repreſenteth any thing to be done in the body of Chriſt myſtical, to be done ſpiritually of Believers. And that Chriſt is to be taken here in this latitude^aaIf that of the Fathers may goe for currant, that di­ſtinction of•l•­ven footed beaſts, and ſuch as chewed the cud, did teach, that Chriſtians muſt be diſ­creet, and given to meditate on the word, though it is li­ker that the per­mitting them only pure crea­tures, did ſigni­fy, that we muſt deſire the ſincere milke and food of the Goſpel: or creatures of middle nature d•d ad­moniſh us, how our ſpiritual food of knowledge though it be farre higher then the world; yet it is farre inferiour to that we ſhall be fed with when we walke by ſight. he doth not barely affirme, but prove. In­deed that diverſe Jewiſh ceremonies were only moral ſignes, ſignifying unto us moral duties, is affirmed by moſt expoſitors, upon the bokes of Exodus and Leviticus. That the ceremonial difference betwixt meates enjoyned, Levit. 11: had a moral ſi­gnification, the Fathers generally held, as you may ſee in Bi­ſhop^bbVeteres plerumquemoralem illam ſignificationem conſectantur in ſuis commentariis; & ſigillatim oſtendunt in prohibitis animalibus affectus & mores pravos eſſe fugiendos. Sic Origines, Hom. 7. in Levit. Sic Tertul. de cibis Judaic. unde non pigebit quaedam adſcribere; ut homines mundaren­tur pecora culpata ſunt, ſcilicet ut homines qui eadem vitia haberent, aequales p•coribus aeſtimarentur. Et paulo poſt in 15. animalibus mores depinguntur humani, & actus, & voluptates; mundi ſunt fi ruminent, id eſt, in ore ſemper habeant praecepta divina, &c. Cum ſuem edi prohibet lex, reprehendit caenoſam, & luteam, & gaudentem vitiorum ſordibus vitam. Haec & multa plura Tertul Eandem ra­tionem ſequitur Theodoret quaeſt. 11. in Levit. Et Auguſtinus totam rem paucis hiſce verbis complecti­tur, Quos cibos, inquit, Judaei vitabant in pecoribus, nos vitare oportet in moribus. Davenant, in his Commentary on Col. 2.17: where he alleadgeth divers ſentences out of them, wherein they explaine, what they thought it to be. In the firſt ſeven dayes of the Paſ­ſeover, the Jewes were by the ceremonial law to eate unleavened bread, and to put away leaven out of their houſes, Exod. 12.15.

Now that the duty of Believers was ſhadowed by this ceremony, appeares by Paul's application of it, 1 Cor. 5.7,8. Purge out there­fore the old leaven, that ye may be a new lump, as ye are unleavened. For even Chriſt our paſſeover is ſacrificed for us. Therefore let us keep the feaſt not with old leaven, neither with the leaven of malice, and wickedneſs: but with the unleavened bread of ſincerity and truth.

12Thus you ſee clearly proved, that many legal ceremonies did only ſhadow out ſome duty to be performed by Believers, who are the body of Chriſt. And this place, Col. 2.17: is to be extended unto all legal rites whatſoever, and therefore all of them are to be aboliſhed, not only thoſe, which ſignified Chriſt to come, but alſo thoſe, which taught the Church by their ſigni­fication. Now from this ground the Authours of the abridg­ment of that book, which the Miniſters of Lincolne Dioceſs deli­vered to King James, pag. 41.42. conclude, that all humane ceremonies, being appropriated to God's ſervice, if they be or­dained to teach any ſpiritual duty by their myſtical ſignification, are unlawful. It is much leſs lawful for man to bring ſignificant ceremonies into God's worſhip now, then it was under the Law. For God hath abrogated his own, not only thoſe that were appointed to pre­figure Chriſt, but ſuch alſo as ſerved by their ſignification to teach moral duties, ſo as now (without great ſinne) none of them can be continued in the Church, no not for ſignification. Of this judg­ment were the Fathers in the Councel of Nice, and Auſtin, Mar­tyr, Bullinger, Lavater, Hoſpinian, Piſcator, Cooper, Weſtphaling, and others. And if thoſe ceremonies that God him­ſelfe ordained to teach his Church by their ſignification, may not now be uſed, much leſs may thoſe which man hath deviſed. This reaſon our Divines hold to be ſtrong againſt popiſh ceremonies, namely, Cal­vin, Bullinger, Hoſpinian, Arcularius, Virel, D. Bilſon, D. Rainolds, D. Willet, and others. Yeae this is one maine dif­ference which God hath put between the ſtate of that Church under the Law, and this under the Goſpel, that he thought good to teach that by other myſtical ceremonies, beſides the ordinary Sacraments, and not thiis. And of this judgment is Calvin, Bullinger, Chemnitius, Danae­us, Hoſpinian, Arcularius, our book of Homilies, D. Humfry, D. Rai­nolds, D. Willet, and others. All which Divines doe teach that to bring in ſignificant ceremonies into the Church of Chriſt is plain Juda­iſme. This argument ſo pinched Biſhop Morton, and after him D. John Burges, who undetook in his behalfe to rejoyne unto the reply of D. Ames, as that to avoid the force of it, they both affir­med, that the uſe of ſome Jewiſh rites with a mind or intention not Jewiſh, is lawful; and they inſtance in circumciſion, as it is uſed under Preſter John, not as a Sacrament or as neceſſary,13 but as a national, and cuſtomary rite. The falſhood and danger of which aſſertion, you may read at large confirmed by D. Ames in his freſh ſuit againſt ceremonies, pag. 274, 275, 276, 277.

Laſtly, we may hence learne, what a gratious mercy of God it is unto us to be reſerved until this time of Reformation, as the Apoſtle termes the time of the Chriſtian adminiſtration of the Covenant of Grace, Heb. 9.10. wherein we have fully, and really exhibited that, which was but promiſed, and foreſha­dowed unto the Jewes. Of his fulneſs have we received grace for grace, John. 1.16. that is, (as Chryſoſtome expounds the words) for the grace of the old Teſtament, the grace of the new; for darke figures, and reſemblances, the things figured and reſembled, for obſcure ſhadowes, the very truth and ſubſtance: for the paſchal lambe, the Lambe of God. For typical ſacri­fices, the true expiatory ſacrifice of Chriſt Jeſus himſelfe: for ty­pical high Prieſts, a great high Prieſt, that is paſſed into the hea­vens, Jeſus the Son of God, Heb. 4.14. For a Moſaical Taberna­cle, a true, a greater and more perfect Tabernacle, not made with hands, that is to ſay, not of this building, Heb. 9.11. For that antiquated, and abrogated way unto the Sanctuary, the bloud of beaſts, or the material vail, which was dead, uneffe­ctual, unable to bring to everlaſting life, we have a new and living way, which Chriſt himſelfe hath conſecrated for us, the fleſh, the humanity of Chriſt, Heb. 10.20.

Thoſe words of our Saviour, Mat. 13.16,17. Luk. 10.24: how­ever they be chiefly to be underſtood concerning the Apoſtles, & ſuch diſciples as bodily converſed with our Saviour, yet they may be extended in ſome degree, and proportion unto all Believers, after the manifeſtation of Chriſt in the fleſh. It may be ſaid unto every one of them, Bleſſed are your eyes, for they ſee; and your eares for they hear. Bleſſed are the eyes, which ſee the things that ye ſee: For many. Prophets and Kings and righteous men have deſired to ſee thoſe things, which ye ſee, and have not ſeen them, and to hear thoſe things which ye hear, and have not heard them.

Indeed the Church before Chriſt, as our Saviour ſaid of A­braham. John. 8.56: ſaw the day of Chriſt, his comming in the fleſh afar off, through a vail, or cloud of ceremonies, and by the faith of propheſy, Heb. 11.13. But we ſee it by the faith of14 Hiſtory. Unto them Chriſt was, as a Kernel hidden in the ground, as contained within God's promiſes. Unto us he is as a branch grown forth, Iſai. 4.2. Diodati. Hence it is, that the ceremonies of the old Teſtament were Prophetical, prenunciative of things to come; the Sacraments of the new Teſtament Hiſtorical, comme­morative of what is paſt. As therefore the truth of Hiſtory is held to be more real, then the trurh of propheſy; becauſe it is a declaration of a real performance of that, which was promiſed. So the Chriſtian adminiſtration of the Covenant of grace may be ſaid to containe in it a fulneſs of truth: that is, a more real ve­rity, then the Levetical, or Moſaical. According to the which difference, as is obſerved by the reverend Morton, in his book of the inſtitution of the Lord's Supper, pag. 213. St. John the Baptiſt was called by Chriſt, a Prophet, in that he foretold Chriſt, as now to come; but he was called more then a Prophet, as demonſtrating, and pointing him out to be now come, Math. 11.9. Joh. 1.15,29. The ceremonial law, ſaith the Apoſtle, had a ſhadow of good things to come, and not the very Image of the things, Hebr. 10.1. In which words Calvin, Pareus, Cornelius Alapide, and others, conceive that there is an alluſion unto the cuſtome of Painters, whoſe firſt rude or imperfect draught is termed a ſhadow, or adumbration, upon which they lay after­wards the lively colours, & ſo draw the Image unto the life with all its lineaments. The rites of the old Law were but a rough draught, but obſcure, and confuſed ſhadowes in reſpect of the ordinances of the Goſpel, which are a lively, and expreſs Im­age, a diſtinct and perfect picture of Chriſt and his benefits. Thus you ſee Beloved, that God hath reſpited us to live in a time of greater light, and fuller revelation then the Patriarks li­ved under. O, let us not receive ſo great a grace of God in vain, but walke ſuitably thereunto: let us improve this priviledge unto the beſt advantage of our ſoules by making uſe of it, as an engagement unto a greater eminency in knowledge and piety, then was in thoſe dayes. O! it were a ſhameful and ungrateful part, that the Saints of the old Teſtament ſhould ſee farther, bet­ter, and more diſtinctly, through the cloud of ceremonies, a light that ſhone in a dark place, 2 Pet. 1.20: then we through the cleere mirror of the Goſpel, in which we may with open face,15 behold the glory of Chriſt ſhining, 2 Cor. 3.18. that their ſoules ſhould thrive, grow fat, and full with the ſhadowes of the Law, and ours be lanke and leane with the more ſolid, and ſubſtantial ordinances of the Goſpel.

2. Chriſt may be conſidered under the relation of an head un­to his Church; and ſo the Church belongeth unto him, as his fulneſs. The Church, which is his body, the fulneſs of him that filleth all in all, Epheſ. 1.23. This aſſertion at the firſt bluſh, ſeemeth very ſtrange. For if in Chriſt dwell all fulneſs; all the fulneſs of the Godhead, bodily, Col. 2.9. If he be all in all, if he fill all in all, how then can either the Church triumphant, all whoſe members owe all their perfection unto his influence, or the Church militant, which, alas! is but a company of poore creatures, and ſinners, empty of all good, ſave what floweth from him, be poſſibly imagined to be his fulneſs, any wayes to fill and perfect him? why the very propoſal of the doubt in ſome ſort cleares it. That which in the text ſeemingly contradicts the Churches being Chriſts fulneſs (he filleth all in all) inſinuates after what manner it muſt be underſtood: for from Chriſt's be­ing of himſelfe ſo full, as that he filleth all in all, the inference is not only eaſy, but neceſſary, that the Church is not his in­ward fulneſs, ſerving to ſupply his defects, and inwardly to fill and perfect him; but only his outward fulneſs, ſerving to magnify his mercy, and outwardly to fill and honour him; and from her he hath indeed an external filling glory, and perfection. Even as a King receiveth glory from his ſubjects, in the multitude of the people is the Kings honour, Prov. 14.28. or as a husband is ho­noured by a vertuous wife, She is a crowne to him, Prov. 12.4. A Father credited by his off-ſpring, Childrens Children are the crowne of old men, Prov. 17.6. Or as a Gentleman is graced by his numerous retinue. Aquinas upon the place ſaith, that the Church is Chriſt's fulneſs, even as the body may be ſaid to be the ful­neſs of the ſoule: And the body may be ſo termed, becauſe it is for the ſervice of the ſoule, becauſe the ſoule workes in, and by it; and without it cannot put forth many of it's operations. So the Church is for the ſervice, praiſe, and glory of Chriſt, Iſai. 43.21. Chriſt exerciſeth, and manifeſteth the power and effi­cacy of his ſpirit in her: She is, as it were, a veſſel, into which16he poureth his gifts, and graces. Without a body how can the ope­rations of the ſoule be viſible? And if it were not for the Church, how could the power, and efficacy of Chriſt's grace be diſcerna­ble? As a general, or Commander may be ſaid to be filled, when his army is encreaſed, his conqueſts enlarged; ſo Chriſt, when Believers are added unto the Church, Acts. 2.47. The illuſtrati­on is not mine, but Hierom's. The expreſſion will not ſeem harſh, if we conſider the titles of the Church in the old Teſta­ment. She is the glory of God, Iſai. 4.5. Even as the woman is the glory of the man. 1 Cor. 11.7: a crowne of glory in the hand of the Lord, and a royal Diademe in the hand of God, Iſa. 62.3: the throne of his glory, Jer. 14.21. that is unto him a name of joy, a prayſe, a glory and an honour before all the nations of the earth, Jer. 13.11. and 33.9.

For the further clearing of this text, we will conſider Chriſt, perſonally, eſſentially, myſtically.

1 Perſonally, as he is Sonne, the ſecond Perſon in the Tri­nity, having in the Godhead a ſubſiſtence diſtinct both from that of the father, and Holy Ghoſt; and ſo he is full of himſelfe.

2. Eſſentially, according to his natures, both Divine, and humane, as he is God, as he is man; and ſo alſo he is full by himſelfe, full and perfect God, full and perfect man. So then the Church is not his fulneſs.

3 Myſtically, as he is head of his Church: and ſo he is not perfect without her, being his body myſtical. So then the Church is his fulneſs. Can the head (ſaith the Apoſtle) ſay to the feet, I have no need of thee, 1 Cor. 12.21. Chriſt hath deigned to be our head: how then can he be full and compleat without us? As a King, the head politique, though for his own particular perſon he be never ſo abſolute, and excellent, yet as a King, he cannot be compleat without Subjects: without them he may be a compleat man, but not a compleat King. So Chriſt, though as Sonne, as God, as man, he be every way full by himſelfe, yet as head he accounteth himſelfe maimed, and incompleat with­out his members; without them he may be a compleat Son, God, man; not a compleat head. For want of the terme, which a re­lation reſpects, bringeth even a nullity of the relation: It being impoſſible to define, or conceive relations, but in reference to17 their termes. No man can be a father without children; a King without ſubjects: Even ſo nothing can be a head, which is de­ſtitute, of a body, and members.

The ground of this is the neere, and expreſſeleſs vnion between Chriſt, and his members, which is ſuch, as that the members of the Church are ſaid to be partakers of Chriſt, Heb. 3.14.

And the Church hath a kind of ſubſiſtence in Chriſt, and conſequently in the Deity. The Church of the Theſſalonians, which is in God the Father, and in the Lord Jeſus Chriſt, 1 Theſ. 1.1.

Nay, hereupon the name of Chriſt is communicated unto the Church, 1 Cor. 12.12. As the body is one, and hath many members, and all the members are of that one body, being many are one body: ſo alſo is Chriſt.

Where under the name of Chriſt not only the head, but the whole body of the Church is comprized. Jeſus and all his mem­bers make but one Chriſt, one body, one perſon myſtical.

Whether•or no this be the fulneſs in the text, is not much controverted. Indeed Theodoret with ſome few others have been of the mind that it is, but their gloſs hath little colour from either the words or ſcope of the text.

For, 1. the fulneſs ſpoken of in the text is an all-fulneſs. Now the Church (as Cornelius Alapide obſerveth) is barely ſtiled the fulneſs of Chriſt, never the all-fulneſs of him.

2. Zanchy alleadgeth another reaſon, which I for my part ſhall wave. The fulneſs of the text dwelleth in Chriſt-Now the Church (ſaith he) dwelleth not in Chriſt, however Chriſt dwelleth in the Church, and in the hearts of all his members by faith.

But I cannot ſufficiently wonder at the incogitancy of ſo lear­ned and judicious a Divine, when I conſider theſe following places of Scripture, Joh. 5.56. 1 Joh. 3.24. 1 Joh. 4.16. Pſal. 90.1. Pſal. 91.1. Pſal. 101.6. Iſai 33.14,15.

3. But there is a third reaſon, which together with the firſt, is of a convincing nature. The all-fulneſs that is here ſaid to dwell in Chriſt, is brought by our Apoſtle as an intrinſecal qua­lification, in order of nature antecedent unto his relation of head unto the Church, his body. Whereas the Churches being Chriſt's fulneſs is conſequent thereunto, and reſulting therefrom.

And beſides, if we would ſpeak properly, and ſtrictly, it is not18ſo much an attribute given unto Chriſt, as unto the Church.

I ſhould therefore diſmiſs any larger proſecution of it, and proceed; but becauſe I intend to ſpeak ſome thing of every branch of Chriſt's fulneſs, I ſhall therefore briefly hint the uſe and ap­plication, that may be made of this.

Uſe 1. Of informa­tion.1. Is the Church the outward fulneſs of Chriſt, conſidered as head, we may then be informed, what is the nature, and qua­lity of her true members; that they are effectually called, and truely ſanctified, linkt unto Chriſt with an internal union by the bond of the ſpirit on his part, and of faith on theirs. Indeed as in the body natural there are haires, nailes, evil humours, and ma­ny other things, which yet belong not integrally thereunto, as pro­per members: So if we regard not the inward, and inviſible eſſence, but the viſible ſtate, or outward manner of the Churches being, there adhere unto her many uncalled, unjuſtified, and unſancti­fied perſons, but its only as excrements, or ulcers: For every true member of the Church is a part of Chriſt's fulneſs, and therefore muſt receive of his fulneſs grace for grace, muſt be endowed with all ſaving, and ſanctifying graces, otherwiſe how can it concurre to the making of Chriſt full, and compleat.

2. Refutation.Whence 2. may be inferred the groſs errour of the Pa­piſts, in avouching, that external profeſſion, and conformities, outward ſubjection to the Pope of Rome are ſufficient to conſti­tute one a true member of the Catholick Church, although he be a Reprobate, an Unbeliever, an Hypocrite, ſo groſs as Judas, or Simon Magus, a profeſſed, and notorious impious wretch, that is utterly devoid of all ſpiritual life, and grace whatſoever. If he take up a room in the Church, it matters not with them, though he neither doe, not can performe vital actions, yet he ſhall paſs for a true part thereof.

This bold and unreaſonable aſſertion receives a plaine over­throw from this text. The Church being Chriſt's myſtical body, is his fulneſs, and ſo every member of the Church is a part of his ful­neſs, which cannot be affirmed of a Reprobate, unbelieving, hypo­critical & graceleſs perſon, who is ſo farre from either filling, and honouring Chriſt, the head, or beautifying the Church, his body, that he highly diſhonours him, and diſfigures her. Spalato therefore con­feſſeth that Reprobates have a place in the Church, only preſum­tivè,19 not veracitèr. Nay, ſo clear is the evidence of this truth, that it wrung from Bellarmine, even whileſt he was oppoſing it, theſe following confeſſions, that Reprobates, Ʋnbelievers, Hypo­crites, and wicked perſons are only exteriour parts, drie, dead, and rot­ten members of the Church, appertaining thereunto only as haires, nailes, evil and corrupt humours doe unto the body of man: that they are knit unto the Church only by an external conjunction, not of the Church, niſi ſecundum apparentiam, & putativè, non verè: that they are not of the ſoule, but meerly of the bulke, and body of the Church vi­ſible. Why, what could we our ſelves ſay more in defence of our, and confutation of their opinions? He grants them to be but drie, dead, and rotten members of the Church; and ſhould we admit ſuch to be true, and proper members of the Church, what a corrupt, ſtinking, and carrion-like body ſhould we attribute to our^ccScripturae clare docent ſanctam Eccleſiam Catho­licam, quae Chri­ſti corpus myſti­cum appellatur, ex ſolis electis, vocatis, juſtifica­tis, & ſanctifi­catis conſtare; Quia Eccleſia ſancta ▪ catholica, non modò〈 in non-Latin alphabet 〉ſed〈 in non-Latin alphabet 〉Chriſti dicitur, ad Epheſ. 1.23. jam cogitare apud vos, utrum membra mortua & putrida rectius di­cantur complere corpus cui agnaſcuntur, an corrumpere, & deformare. Certe doct•ſſimus Auguſtinus putavit ſpecioſam columbam, id eſt, Sanctam Catholicam Eccleſiam, tali membrorum peſte non orna­ri aut compleri, ſed turpari; quia illa multitudo improborum Eccleſiae adjacet forin•…cus, & ſuper nu­merum, ad quam Eccleſiam verè pertinet certus ſanctorum numerus praedeſtinatus ante mundi conſtitu­tionem. Quandoquidem igitur ſoli pii & ſideles perſiciunt hoc corpus Chriſti, impii autem & infideles potius inſiciunt, manifeſtum eſt ex impiis hoc corpus non conſtare. Tetrum ergo illud, tabidum & cadaveroſum corpus, quod maximam ob partem ex mortuis & putridis membris coaleſcit, licet vicarium illud caput ſibi unire baud dedignetur, verum tamen caput viva membra ſolummodo tan quam ſua agnoſcet & amplexabitur. Davenant. Determinat. quaeſt. 46. pag. 217. Saviour? Is it probable, nay is it poſſible, that ſuch a body ſhould be the fulneſs of him, that filleth all in all? God for­bid, that ever we ſhould be guilty of ſuch blaſphemy either in thought, or word. I appeal to any indifferent man's judgment, and conſcience, whether or no, dead and rotten members perfect the head, compleat and adorne the body, to which they are joyned, or doe not rather, as I ſaid before, diſhonour the head, infeſt and cumber the whole body. He confeſſeth that they are united to the Church but by an outward conjunction; and was ever any man ſo deprived of common ſenſe and underſtanding, as to call a wooden legge a part of the body to which it was annexed; as to terme wennes, worts, and moles, ſores, and botches, members of the body, in which they were? To conclude this uſe, the Church is Chriſts outward fulneſs, and therefore every true member of the20 Church externally perfects, and helps; as it were, to compleat, and fill up Chriſt taken myſtically, as head of his body myſtical, the Church. Now I ſhall demand any ingenuous adverſary, whe­ther or no Chriſt be made the fuller, and compleater by damned caſtaways, curſed hypocrites, whom unquenchable fire awaites, deſperate impenitents given over to a Reprobate ſenſe, and har­dened Unbelievers, who are condemned already, upon whom the Wrath of God already abideth. Should Chriſt lack one of theſe, would he eſteem himſelfe maymed? were his body incompleat without them? or rather would it not remaine the more com­pleat, when all ſuch are quite cut off from it? Thus you ſee, all that are in the Church, are not of the Church, doe not belong thereunto as genuine and proper members. And thus much for information, and reformation of the judgment.