eas nemo subalternasâ—sed vicarias appellavit Secundà non tantum aequo graâ—u cooperantes causas prejudicare inviâ—em sed etiam subalternatas gemino casu Primò quum it à subalternantur ut tamen absque iis non possit prima Causa producere effectum Exempli gratia Etsi sol in Phy sico ordine producat poma tamen quia non fine arbore quae ei subordâ—natur ideò confidenter dicat quis non esse sufficientem solem ad producenda poma Atqui audivimus Vasquez negantem posse Christi passionem quenquam efficere dignum gloriâ absque propriâ satisfactione audivimus ab aliis iniquum esse a Deo recipi in gratiám sine satis factione eum qui multa magnaque peccata admifit aequè cum eo qui pauca levia Necesse 〈◊〉 igitur fateri has satisfactiones nonnihil saltèm decerpere de honore Christi Altero in causis Ethicis suâ—alâ—ernae causae derogant primae quum instituuntur praeter autoritatem eâ—us Exempli gratia nor patietâ—r reâ—…sibi proregem ullum substitui a quoquam At nos dicimus hoc genus omne satisfactionum praetexiu subordinatae causae Christi meritis substitutum esse ipso Christo mitto jam nolente certè inscio Quod pii nec ferre nec dâ—ssimulare possunt suppose though not grant that a subordination of humane satisfactions unto Christs were a thing in it selfe possible yet it can lawfully be made onely by Christ himselfe Now that the Papist's have devised it of their own heads without any so much as colourable authority of Scripture the miserable weakenesse of their arguments is a sufficient evidence unto unprejudiced mindes But secondly they ascribe satisfaction unto man in such a manner as that they thereby quite exclude the satisfaction of Christ as appeares by Bellarmine his answere unto this following argument of ours lib. 1. De Purgatorio cap. 14. If Christs satisfaction be applied unto us by our workes they are either two satisfactions or but one If they be two satisfactions one of Christs and another of ours then God shall be made unjust in punishing one sin twice over or if as some say the satisfaction be but one then it is either Christs and so we satisfy not or ours and so Christ satisfyeth not or else we divide the honour with him making him to satisfy for the fault and we for the punishment Unto this objection Bellarmine having reckoned up two answers pitcheth upon a third which he takes to be the more probable and it is that there is one only satisfaction and that is ours Hereby you see Christ is quite excluded at least from making satisfaction for veniall sins as they call them and temporall punishments No saith Bellarmine for it is by Christs satisfaction saith he that we have grace to satisfy He satisfyed immediately for the fault and the guilt of eternall death and mediately for the temporall punishment in as much as he giveth us grace whereby we our selves are enabled to satisfy God for it Unto this Ames very acutely replieth Bell. Enervat tom 2. lib. 5. pag. 192 193. In such a respect as this God the Father and the holy Ghost may be said to satisfy for us because we have all grace from God the father by the Spirit 2. Vpon this account the satisfaction of Christ should have no other relation unto our sins and their punishments then unto good workes as they are good for by the satisfaction of Christ we have grace enabling us to worke well And againe tom 3. lib. 5. cap. 4. pag. 229 230. 1. If Christs satisfaction be immediate and mediate then his satisfaction is manifold and not one 2. If Christ satisfyeth our satisfaction intervening then he hath satisfyed not once but he alwaies satisfieth not by himselfe but by us Then lastly he doth not so much satisfy for us as in us 3. Christ cannot be said to satisfy as he giveth unto men grace enabling men to satisfy any more then he can be said to repent or confesse sins as he giveth them grace for repentance and confession In a second place the Papists doe covertly evacuate the al-fulnesse and infinitenesse of Christs merits by their doctrine of humane merits of condignity To merit is to purchase that right unto a thing which one had not before to make that due which was not due before Now if the merits of Christ be of infinite value they have purchased in the behalfe of his members a full right unto eternall life and happinesse so that their good workes do not make the same newly due If they make it any way due they make it due either in whole or in part if in whole then Christ hach merited nothing for them if in part then there is something in eternall life which Christ hath not merited Either way there is a manifest derogation from the merits of Christ Yea but the Papists beare us in hand that their doctrine of merits doth not obscure but rather illustrate the glory of Christs merits and to make this good they have two devices the one received generally by most if not by all of them The subordination of the saints merits unto Christ's merits The second is the peculiar shift of some few The union of the saints persons with Christs person To begin with the first the subordination of the saints merits unto Christs merits Our merits say they are derived from Christs for he merited for us the power and grace of meriting and therefore our merits argue no insufficiency in but rather a wonderfull efficacy of his merits It is no blemish unto the Sun that the Moone and Starres shine with a light borrowed from it The fruitfulnesse of the branches is no disparagement unto the vine The dependant and subordinate efficiency of second causes is no detraction from the omnipotency and all-sufficiency of the first cause And why should it be any impeachment unto Christs merits to affirme that he doth not onely merit for us himselfe but also makes us able to merit Unto this fancy I shall oppose these three considerations that it is 1. Vngrounded on Scripture 2. Vnnecessary and 3. Impossible 1. Vngrounded on Scripture That Christs merit hath purchased unto us grace enabling for performance of good works we deny not but that he hath merited that we might merit is a thing unheard of in the writings of the Prophets and Apostles and therefore to be rejected not only as a frivolous but also as a presumptuous fiction But secondly it is also an Vnnecessary fiction For if Christs merits be so inestimable as that they merit for us perfection and fulnesse of happinesse and salvation what necessity is there that we our selves should merit this againe If a thing be already done sufficiently it is more then is needfull for to doe it over againe And thirdly this subordination of the merit of our workes unto Christs merits is a thing utterly Impossible as may be proved from
four particulars considerable in our good workes 1. Gods donation of them unto us 2. Our Obligation unto them 3. The imperfection and pollution of them 4. The disproportion between them and eternall life 1. Gods donation of them unto us The gifts of God are uncapable of meriting any thing with God But all our good workes are the free gifts of God 1 Cor. 4.7 1 Cor. 15.10 and 2 Cor. 3.5 Phil. 1.29 and 2.13 Is 26.12 And therefore by them God cannot be bound to bestow more upon us This argument drave c DicenduÌ„ est quòd meritum de condigno subdistinguitur quia quoddaÌ„ est meritum de condigno largè sumpto pro quadam dignitate quam Deus ex ordinatioÌ„e requirit in operibus nostris ad hoc ut remunerentur vitâ aeternâ Et haec dignitas est in nobis per gratiam charitateÌ„ habitualem Aliud est meritum de condigno strictè propriè accepto tale meritum est actio voluntaria propter quam alicui debetur merces ex justitia sic quod si non reddatur ille ad quem pertiâ—et reddere injusâ—è facit est simpliciter pro priè injustus tale meritum de condigno invenitur inter homines sed non est hominis ad Deum Quod patet quia quod redditur potius ex liberalitate dantis quà m ex debito operis non cadit sub merito de condigno strictè propriè accepto Sed quicquid à Deo accipimus sive sit gratia sive sit gloria sive bonum temporale vel spirituale praecedente in nobis propter hoc quocunque bono opeâ—e potiùs principaliùs accipimus ex liberalitate Dei quà m reddatur ex debito operis ergo nihil penitus cadit sub merito de condigno sic accepto Major patet ex ratione meriti de condigno priùs positâ Minor probatur quia facilius minus est reddere aequivalens eius quod quis accepit ab alio quam eum constituere debitorem quia ad constituendum eum debitorem requiritur quòd plus reddat quà m acceperit ut sic ratione plurium alius efficiatur debitor sed nullus potest reddere Deo aequivalens dicente Philosopho 8. Ethic. Quia in his quae sunt ad Deos ad Parentes impossibile est aequivalens reddere ergo multò minùs est possibile quod ex quocunque nostro opere Deus fiat nobis debitor ita ut si non redderet debitum esset injustus Causa autem huius est quia illud quod sumus quod habemus sive sunt honi actus sive boni habitus seu usus totum est in nobis ex liberalitate divina gratis daÌ„te coÌ„servaÌ„te Et quia ex dono gratuito nullus obligatur ad danduÌ„ amplius sed potiùs recipieÌ„s magis obligatur danti ideo ex bonis habitibus et ex bonis actibus sive usibus nobis à Deo datis Deus non obligatur nobis ex aliquo debito justitiae ad aliquid ampliùs dandum ita quod si non dederit â—it injustus sed potiùs nos sumus Deo obligati Et sentire seu dicere oppositum est temerarium seu blasphemium c. Durand in lib. 2. sentent dist 27. quaest 2. unto the great regret of merit-mongers to impugne the merit of condignity properly and strictly so called for such a merit is a voluntary action whereunto the reward is due of justice so that if it be not given an injury is committed and he to whom retribution properly appertaineth should simply and properly be unjust Now there can be no such matter between God and man because whatsoever we receive of God c. whatsoever good workes we have before done for it yet we receive the same rather of Gods liberality then of the debt of the worke And the reason that he alleadgeth for this is because all that we are and all that we have whether good habits or good acts or the use of them is wholly and altogether from the bounty of God freely both giving and preserving them And for as much as no mans free gift can bind him to give more but he that receives more is the more bound to him that gives it therefore hence it followes that by the good habits and deeds which God hath enabled us to doe he is not bound by the debt of his justice to give us more that he should be unjust if he gave it not but we rather are bound unto him and it is rashnesse yea blasphemy to thinke or say the contrary And at last upon all this he inferreth this conclusion siquid pro bonis operibus nostris nobis datur vel redditur potiùs principaliùs est ex liberalitate dantis quam ex debito nostri operis If God give any reward unto our well-doings this is not because he is a debtour to our workes but rather of his owne liberality A second Argument that our best workes are uncapable of merit and consequently that the subordination of our merits unto Christ's is impossible is our obligation unto them We are bound to fulfill the law in all perfection The best of workes the highest degree of obedience is but our due debt by Gods command Now the payment of due debts the performance of our dutie unto God can merit nothing at his hands Luk. 17.20 A third argument proving that our good workes are uncapable of having any power of meriting derived unto them is their sinfull imperfection and pollution All our righteousnesses are as menstruous and as filthy rags Esay 64.6 All our graces are imperfect all our duties are polluted and therefore stand in need of favour grace and mercy for acceptation Nay they are so farre from meriting heaven and eternall life as that they supererogate for hell and everlasting damnation The fourth and last argument is the vast disproportion between our good workes and eternall life For 1. Eternall life and happinesse is objectively infinite as being the vision and fruition of God an infinite good unto it therefore nothing that we can doe or suffer can be equivalent Rom. 8.18 2. Our future life and happinesse is infinite in point of duration But now saith Anselme a very ancient Schooles man if a man should serve God a thousand yeares with as great fervour and zeale as possible he could not by way of condignity merit to be in the king dome of heaven so much as for halfe a day And thus you see that the derivation of merit unto our workes from Christ's merits is an utter impossibility But there is one of their great Schoolemen Gabriel Biel in tert sentent disp 19. Art 2. Conclus 5. that speakes yet farre more dishonourable of Christ's merits For he ascribes merit unto our workes in a way of equality with Christ Though the passion of Christ saith he be the principall merit for which the grace of God the opening of heaven
and the glory thereof be given yet it is never the sole or totall meritorious cause Because alwayes with the merit of Christ there concurreth some worke as the merit of congruity or condignity of him that receiveth grace or glory c. Here it is in terminis affirmed that the passion of Christ is not a solitary totall meritorious cause and the reason alleadged is Because there is farther requisite the concurrence of our merits therefore by consequence it is affirmed that our supposed or pretended merits are conjoyned with Christ's in a way of coordination Because a totall or solitary cause excludes onely coordinate and not subordinate causes A second shift that Hosius Cajetan and others mentioned by Vasquez have to cleare this their doctrine of merit from dishonouring of Christ's merits is the union of the godlie with the person of Christ Whence there redounds unto their good workes a greater worthinesse of eternall life then of themselves they would otherwise have They are knit unto Christ as members unto the head as branches unto the vine and so are as it were reputed one person with Christ And consequently their actions and good workes their merits are looked upon as the actions good workes and merits of Christ himselfe For Christ hereupon as an head hath an influence upon them as members and so worketh and meriteth in them Whereupon Every godly and righteous person may not onely say with the Apostle Paul I live yet not I but Christ liveth in me Gal. 2.20 But also I merit yet not I but Christ meriteth in me And to prove all this they alleadge a saying rife in their Schooles That our workes besprinkled with the bloud of Christ and washed with the merits thereof doe become worthy of heaven and it's happinesse and this saying they might perhaps ground upon Revel 7.14 Where it is said of the saints that they washed their robes and made them white in the bloud of the lambe But Vasquez hath sared us the labour of confuting this evasion In primam secundae tom 2 disp 214. cap. 7. pag. 810. Good workes saith he receive their value and worthinesse from the person immediatly and formally productive or elicitive of them and not from the person giving grace and assistance for the performance of them and therefore our good workes have noe worthinesse of desert or increase thereof derived from the worthinesse of Christ our head and this he doth not barely dictate but prove by three reasons 1. Otherwise it would follow that our workes were of infinite value Because Christ from whose grace they proceed is of an infinite dignity Secondly Our good workes would be condignly meritorious of justification for others And Thirdly they would merit in the utmost rigour of justice according unto not onely a proportionall but also an absolute equality between the merit and the reward Which are things disclaimed by those Papists that are yet most rigid and stiffe patrons of the merit of our beggarly and polluted observations Having thus cleared the doctrine of the All-fulnesse and infinitenesse of Christs satisfaction and merit from the Papists both abuse and opposition of it I shall in the next place proceed unto some practicall application of the point It may serve as a motive unto humiliation and as a ground of consolation 1. Then here is a motive unto humiliation for sinne for the fulnesse of its obliquity and infinitenesse of its guilt or demerit is sufficiently and clearely demonstrated from the fulnesse and infinitenesse of Christs satisfaction for it And therefore there is nothing that can with halfe that justice challenge such a deepe measure of our teares and sorrow as they O the spots and blemishes of our Originall Corruptions and actuall transgressions must needs be filthy beyond all expression seeing nothing could wash them away but the unvaluable bloud of the immaculate lambe of God There was no satisfying of Gods justice for them appeasing of his wrath against them no redemption of our soules from them no possibilitie if we speake in order unto Gods ordinate power of the healing of them but by shedding the heart bloud of him who was over all God blessed for eve by his obedience that reached even so farre as a cheerfull submission unto a most painefull and ignominious death And from this now let us thus aggravate the hainousnesse of our sinnes Surely they must needs infinitely displease and provoke God seeing he expects so ample a recompense for them The stench of them must needs be extreamly noysome and offensive unto the nostrils of God For nothing could quiet and appease him but that costly perfume of which the Apostle speakes Eph. 5.2 His son giving himselfe for us an offering and sacrifice to him for a sweet smelling savour O that thraldome must needs be most miserable and intollerable from which there is no ransome but by so inestinable a a price Those diseases are deadly unto the healing of whic there is requisite so precious and divine a medicine Those wounds must needs be deepe and dangerous unto the cure of which there is necessary so rich a balsome as out-weighs in worth millions of worlds Secondly This fulnesse of satisfaction and merit in Christ's humiliation is a ground of consolation for from it we may inferre 1. a perfection of his office that he assumed for us 2. a perfection of his influence upon us 1. A perfection of his office that he assumed for us the Captaine of our salvation was made perfect through his sufferings Heb. 2.10 and Chap. 5. vers 8 9. that is as touching his office 1. Such was the worth of his sufferings as that by them he accomplished finished an fulfilled that worke which he was to performe for us here on earth a full satisfaction of Gods justice a perfect expiation of our sinnes Luk. 13.32 John 17.4 Iohn 19.30 Secondly He was by his sufferings perfectly and fully qualified and fitted for discharge of those duties that are to be done in heaven for us He was by them qualified as with compassion towards us so with merit towards his father As his owne experience of sufferings was a motive unto sympathy with us so the value of his sufferingâ— was an argument of prevalency with his father If he aske for the pardon of any sinne he can plead that he hath fully satisfied God's justice for it If he crave for any mercy favour grace in the behalfe of his members why he hath paid for it unto the utmost farthing An intercession that is backt with an infinite merit must neeeds be very forcible and prevailing 2. From this fulnesse of Christs satisfaction and merit we may inferre a perfection of Christs influence upon us It is said of the gifts and sacrifices under the law that they could not make him that did the service perfect as pertaining to the conscience Heb. 9.9 Now this is spoken of them as compared with the sacrifice of Christ in a comparison of dissimilitude The deny all
Priestly empty the golden oyle out of themselves Zech. 4.12 These are the wings that is the beames and rayes of the Sun of righteousnesse Mal. 4.2 the vehicula of its influence In Psalm 36.8 we have a promise of sweet and abundant satisfaction unto Believers but it is affixed unto the ordinances of God They shall be abundantly satisfyed with the fatnesse of thy house What Paul Rom. 15.29 assureth himselfe touching his coming among the Romanes is appliable in some degree unto the ministery of even ordinary pastours and teachers It is in the fulnesse of the blessing of the Gospell of Christ that is as Lyra glosseth it in the abundance of spirituall grace so that their congregations if they receive the Gospell with all readinesse of mind shall to use the words of Calvin upon the place spiritualibus Evangelii divitiis affluere abound in all spirituall riches of the Gospell God ordinarily doth so largely blesse the labours of pious and painfull ministers as that for a seale of their ministry he makes them instrumentall in imparting unto Gods people in their flocks not onely some Rom. 1.11 but all spirituall gifts and graces that are sanctifying and saving Lastly here is a word of Consolation for every soule that is united unto Christ We may say of Christ what the wise man did of his feare Prov. 19.23 He that hath him shall abide satisfyed he shall not be visited with evill What the Poëts fancied of their cornu copia may more truly be averred of Christ that as they feigned afforded them who possessed it whatsover they desired And Christ yeilds unto them who have interest in him a supply of all that they can lawfully and will throughly and effectually wish and aske for It is but asking and we have Christs promise to receive that our joy may be full Joh. 16.24 He is plenteous in mercy unto all them that call upon him Psalm 86.5 There dwelleth an all fulnesse in the head and therefore there cannot be an emptinesse in any of the members for he received this all-fulnesse for them and therefore he will either derive unto them or imploy for them every parcell of it In him there is as fulnesse so bountifulnesse he is as full so bountifull most ready to impart unto others that fulnesse which for their sakes he is possessed of We may say of him what Solomon doth of the clouds Eccl. 11.3 If they be full of raine they empty themselves upon the earth Christ is full of every desirable good and he will empty himselfe upon every one that is related unto him In some sort he communicates unto them most particulars of his fulnesse He imployeth the fulnesse of his office and authority and he layeth out the fulnesse of his sufficiency to promote their salvation He communicates unto them even the very fulnesse of his Godhead in a way of anology and resemblance Saint Peter speaks of an Analogicall participation of the divine nature 2 Pet. 1.4 The fulnesse of his grace and favour with God he makes use of to ingratiate us with God and he makes us the objects of his owne fulnesse of Love and favour As for the fulnesse of his habituall grace we have the very same grace for kind imparted unto us though farre different in measure We receive of his fulnesse grace for grace John 1.16 The fulnesse of his satisfaction and merit is communicated unto us by imputation that is acceptation it is accepted for us unto our justification From his fulnesse of glory he will derive some beames unto us He will fashion our bodies unto an imitation of his glorious body And unto this there will be presupposed in our soules a resemblance of the glory and happinesse of his soule for the body is happy and glorious by redundancy from the soule This premised what is there that should perplex a soule that is in a state of Union with Christ Is it wants and emptinesse why it hath the all-fulnesse of Christ to gage for a supply Is it its owne impotency and disability why unto that it may oppose Christs all-sufficiency Though we be not able of our selves to contribute any thing towards our salvation yet he that hath undertaken the worke is able to save unto the uttermost and he is also authorized hereunto He hath all power given unto him in heaven earth a fulnesse of office and Authority Is Originall corruption a trouble unto them that rendred them children of wrath in their cradles and in the wombe Against the discomfort of that they should set Christs fulnesse of grace and favour with God for this will purchase the grace of Adoption for all that are his He is the son of Gods love and therefore in him he will be well pleased with them Doe they complaine as the Psalmist we are exceedingly filled with contempt Our soule is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Psalm 123.3,4 Why upon this they would look with an eye of contempt if they did but consider how their blessed Saviour is full of grace love and favour towards them Are they disquieted with the sight and sense of the defects and imperfections that are in their graces why they are covered with the fulnesse of Christs habituall grace and holinesse Is the vast guilt of their actuall enormities a terrour unto them why◠all their sins are swallowed up by the fulnesse and infinitenesse of Christs fatisfaction Doe they grieve for the blemishes of their good workes which are so farre from meriting heaven as that they supererogate for hell and damnation Why though there be a necessity of doing good workes necessitas praecepti and medii yet there is no need of meriting by them for our Head by his infinite merits hath purchased more glory then our natures are capable of And of this fulnesse of glory he is possessed now in heaven in our behalfe as our Attorney and in his appointed time the times of restitution of all things he will derive of this his fulnesse of glory unto us according unto our capacity which he confirmeth and assureth unto us by his promise in the Gospell by the earnest of his Spirit in our hearts FINIS Bookes Printed for and to be sold by Thomas Robinson in Oxford CHronicon Historiam Catholicam Complectens ab exordio Mundi ad nativitatem D. N. Jesu Christi exinde ad annum à Christo nato LXXI Authore Ed. Simson S.T.D. in folio An Answer to M. Hoards Book entituled Gods Love to Mankind by William Twisse D.D. Together with a Vindication of D. Twisse from the Exceptions of M. John Goodwin in his Redemption Redeemed by Henry Jeanes in folio A Treatise of Fruit-Tree shewing the manner of Grafting Setting Pruning and Ordering of them in all respects according to new and easy Rules of Experience gathered in the space of twenty years by Ra. Austen in 4o. XXII Lectiones Tredecim Orationes sex Conciones
is farre above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come vers 21 should descend so low as to reckon himselfe made full and compleat by weak and unworthy men rather wormes and no men that he who is so full as that he filleth all in all should yet be pleased so farre to humble himselfe as to call his members his fulness who alas are naturally empty of all spiritual good and full of sinne and misery A second duty unto which we may hence be exhorted respects the Church Is the Church Chrift's fulness then compassionate her sufferings doe and suffer your utmost for her delivery To see the fall of great men the funeral or ruine of great cities workes in those that either see or hear of it a kind of relenting or commiseration Why the Church of God his body his fulness is all in flames and shall not this command our most serious passions our sincerest and heartiest prayers and our utmost endeavours for her deliverance A Third exhortation regards themselves and it is to walk worthy of their high relation not to discredit it but to adorne it rather in an holy conversation The misdemeanours of favourites reflects upon their Princes And doe not the evil lives and actions of the Churches members redound unto the dishonour of Christ the head of the Church especially seeing he hath taken them into so streight and intimate a fellowship with him as that he hath made them of his body and fulness As they that honour him shall be honoured so they that cast any disgrace upon him or his body shall be sure to meet with shame and dishonour at the last Let them therefore be exhorted not to receive so great a favour as exaltation to be a part of Christ's fulness in vaine but to walke fittingly to the excellency of so high a condition as becometh the members of him who filleth all in all Lastly those that after an impartial examination of their relation unto the Church find themselves not only to be in her but of her as true proper and living members may upon this their assurance ground diverse consolations and that especialy in these five following particulars Use 1. Of consolation 1 If you are members of the Church and so consequently parts of Christ's fulness why then you may rest confident of all true blessings all spiritual honour and advancement He will be unto you a sunne and a shield he will give you grace and glory no good thing will he withhold from you Psal 84.11 You are his own and therefore he is neerly interested in your good your bliss and prosperity and consequently will be as careful of promoting it as you your selves will or can be For who will not use his utmost care and fidelitie in his own concernments All the members of the Church are one with Christ in a very near relation so that he and they make but one Christ they are as parts and portions of himselfe they are his fulness and therefore in all their advancements he is honoured and after a sort farther filled Whereupon divers Interpreters translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eph. 1.23 passively and render the words thus qui omnia in omnibus adimpletur which is filled all in all that is is filled in all his Saints according to all graces and vertues requisite unto their eternal salvation By conferring then any grace or vertue or any other blessing upon them he conferreth it as it were upon himselfe he honoureth and filleth himselfe and on the contrary if he should deny blessings unto them he should deny them unto himselfe which is a thing not to be imagined Because the Church is Christs fulness because the members of the Church are said to be parts and portions of this fulness therefore as the Apostle phraseth it Hebr. 3.14 they partake of Christ they partake of all his communicable perfections 1. Of the satisfaction and merit of his death and sufferings Phil. 3.10 1 Pet. 4.13 2 of the graces of his spirit Joh. 1.16 3 of his glorious dignities priviledges and relations We are by him a royal Priesthood spiritual Kings and Priests sonnes and coheirs with him Nay 4 We shall reap from him not only relative but real glory when he shall appear we shall be like him 1 Joh. 3.2 and that not only in our soules but in our bodies Phil. 3.21 It is said of him that at the day of judgment he shall be glorified in his Saints 2 Thes 1.10 There is saith D. Sclater upon the place a personal glory of the Mediatour Joh. 17.5 And there is his social glory as I may terme it resulting unto his person from the glory which he communicates unto his Children And of this the Apostle here speakes Conjunct with the glory of Saints is the glory of Christ so neerely at that in their glorification himselfe is glorified Every Saint then may warrantably be assured that Christ will take all possible care for his glorification 2 You may hence find great cause of consolation in and against the forest afflictions For being parts of Christ's fulness whatsoever evil befals you he will deeply resent it he will be most tenderly affected with it nay exceedingly afflicted in it In all their afflictions saith the Prophet he was afflicted Isai 63.9 that is he compassionates their afflictions and as it were sympathizeth with them He is touched with the feeling of our infirmities Hebr. 4.14 Zech. 2.8 Judg. 10.16 Psal 106 44. Hereupon is it that Christ looked upon Saul's persecution of his members as reaching himselfe and therefore cried unto him from heaven Saul Saul why persecutest thou me I am Jesus whom thou persecutest Act. 9.4,5 Thus when the foot is trodden on the tongue in the head complaineth why treadest thou on me linguam non tetegit compassione clamat non attritione saith one Clemens Monilianus speaking of this passage of Saul The partie complained of toucheth not the tongue at all and therefore this cry and complaint of the tongue is not so much out of d Hinc autem Theologi quidam putant ostendi sanctorum passiones fidelibus prodesse ad remissionem poenarum quae vocatur Indulgentia Ex hoc tamen Apostoli loco nobis non videtur admodum solide statui posse Non enim sermoiste quo dicit Apostolus se pati pro Ecclesiâ necessario sic accipiendus est quod pro redimendis peccatorum poenis quas fideles debent patiatur Estius in Col. 1.24 paine or passion as sympathy and compassion Now the ground of Christ's thus sympathizing with his members is their mystical union with him As Christ the head and his body make one Person mystical one full Christ so the passions of the head and of the body and members make one compleat masse or body of passions with such difference for all that between the one sort and
There dwelleth in Christ considered as the cause of our salvation an all fulnesse of sufficiency an all sufficiency to effect it Wherefore he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them Heb. 7.25 In which words we have Christs sufficiency to carry on the worke of our salvation affirmed confirmed and amplified from the qualification of those to whom it is actually effectuall 1. Affirmed he is able to save unto the uttermost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase may denote three things the perpetuity the perfection of the salvation which he worketh or else the perfection of his influence or causality in the working of it 1. It may signify the perpetuity and indeficiency of that salvation which he worketh He is able to save unto the uttermost of time for evermore He is not as Joshua Othniel Ehud Shamgar a temporary but an eternall Saviour he is able to save unto all eternity 2. It may import the absolute perfection and fulnesse of the salvation which he worketh He is able to save unto the uttermost degree of salvation he doth not save by halves but fully and perfectly from every degree of evill whether of sinne or misery And indeed there is not the least degree in the salvation of true believers that he leaves unaccomplished He is the author and finisher of their faith Heb. 12.2 able to keepe that which they commit unto him against that day 2 Timoth. 1.12 as he hath begun a good worke in them so will he performe or finish it Phil. 1.6 he will establish their hearts unblameable in holinesse before God 1 Thess 3. ult he will preserve their whole spirit soule and body blamelesse unto his coming 1 Thes 5.23 3. The forme of speech may denote thinke some the perfection of Christs influence in the effecting of our salvation He is able to save unto the uttermost that is all manner of wayes as a morall as a physicall cause of salvation 1. He is the morall cause of our salvation by the merit of his humiliation by the prevalency of his intercession and by the light of his Doctrine and Example 1. By the merit of his humiliation he hath purchased our salvation 1 Cor. 6.20.1 Pet. 1.18 and so is the meritorious cause thereof 2. His intercession for our salvation cannot but be prevailing because it is in the vertue and strength of the all-sufficient merit of the sacrifice of his obedience for it It is nothing else but the continuall presentation thereof unto his father and therefore is tearmed by some a presentative oblation Lastly He is the morall cause of our salvation by the light of his Doctrine and Example 1 In his Doctrine he hath so fully taught the way unto salvation that it is able to make wise unto salvation through faith in him 2 Tim. 3.15 2 By his Example he hath as our forerunner guide as the captaine of our salvation so fully chalked out unto us the way unto salvation as that if we follow him therein it will bring us infallibly thereunto But now in the next place he is not only a morall cause of our salvation by his merit advocation and example but also a physicall cause by his omnipotency for by this he will remove all impediments levell all mountains of opposition and notwithstanding them put every believâ—… into as the actuall so full and compleat possession of happinesse and salvation It will in the conclusion make such a finall and through conquest of all corruption whatsoever as that it will present his Church unto himselfe without blemish glorious not having spot or wrinkle or any â—uch thing Eph. 5.26,27 2. We have in this text Christs sufficiency and ability to worke our salvation confirmed by two reasons one drawne from the incommunicablenesse the other from the last act of his Priesthood his intercession The first from the uncommunicablenesse of his Priesthood this man because he continneth for ever hath an unchangeable Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impassable priesthood which passeth not from his owne person unto any other wherefore he is able to save unto the uttermost They that make Christ's Priesthood communicable and derivable unto any successors or Vicars doe in effect deny that Christ is able to save unto the uttermost those that come unto God through him The Second reason is from the last act of his Priesthood his intercession for us which implieth and presupposeth the first as being a continuall tender thereof unto his Father He is able to save unto the uttermost seeing he ever liveth to make intercession for them But the Angells live for ever and we shall live for ever and yet no Saint or Angell is able to save so much as one soule Christs life therefore is the cause of our salvation not Causam breviter inserit salvificae Christi potentiae quia semper vivit Sed et Angeli semper vivunt nos semper vivemus videtur igitur causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minimè Vita enim Christi non absolutè sed relatè ad suum sacerdotium est nobis causa salutis Vivit ènim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper non otiosus nec sibi tantum beatusâ—sed sacerdotio regno suo defungens sâ—que invigilans Sic Rom. 5.10 in perpetua Christi vita fundari docet salutem nostram cap. 6. v. 8. vitam Christi nostram vitam facit Additur igitur finis perpetuae vitae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut interpellet pro nobis q. d. vivit non sibi sed nobis nostrae salutis causam asserens in Dei conspectu Tacita subest occupatio Potest servare At à posse ad esse non est firma consecutio Imò non potest solum sed vult quia voluntatem interpellatione testatur A posse autem velle ad effectum bene sequitur Et potest igitur vult Christus nos servare Potest quia sacerdos semper vivens vult quia interpellat pro nobis Idem tribuit Christo Rom. 8.34 Heb. 9.24 absolutely saith Pareus but in relation unto his Priesthood He is able to save unto the uttermost seeing he ever liveth to act and discharge the part and office of a Priest for us to make intercession for us He died to merit our salvation and he liveth for ever actually to conferre it upon every soule that cometh unto God by him If he had not risen from his grave if he had not lived or if he had lived as Lazarus to dy againe we had been irrecoverably buried in the graves of our sinns but he liveth for ever Christ being raised from the dead dieth no more death hath no more dominion over him Rom. 6.9 and therefore as the Apostle argueth Rom. 5.10 if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life His exaltation and raising of himselfe
banner to them that feare thee that it may be displayed because of the trueth If the great men of the world be averse from us slight and contemne us it matters not Christ's desire is unto us Can. 7.10 He will put us as a seale upon his heart and his arme Can. 8.6 Though we have but little favour with the world we have a fulnesse of favour riches of grace with Christ We should not be discouraged at the unspeakable and implacable malice and hatred of our rageing persecutors as long as we have an unexpressible and incomprehensible love of Christ to oppose unto it We should not be dismayed at the depth's of Satans envy and malignity Revel 2.24 For in Chri'sts love there are all dimensions We should not afflict our selves for our povertie meannesse of birth and calling and the like outward abasures For none of them exclude from the grace of Christ He is rich unto all that call upon him We should not therefore despaire of pardon though guilty of many and great enormities For Christ's love passeth knowledge the comprehension of men or Angels and therefore hideth covereth nay quite burieth a multitude of sins All the sinnes of believers But now that prophane persons may not abuse this comfortable doctrine of the fulnesse of Christ's love I shall desire you to take notice of the character that the Scripture giveth of those unto whom it is appropriated The riches of his Glory that is glorious grace is made knowne only on vessells of mercy Rom. 9.23 and vessells of mercy are vessells unto honour sanctified and meet for the masters use and prepared unto every good worke 2 Tim. 2.21 The Lord Jesus Christ is rich in mercy but it is only unto those that call upon him to wit out of an unfeigned faith and undissembled love Rom. 10.12 that have a Spirit of prayer and supplication powred upon them 2. From this fulnesse of Christs love we may be exhorted unto three dutyes 1. Thankefulnesse for it 2. A diligent study and 3. a carefull imitation of it 1. Thankefulnesse for it We will remember thy love more then wine saith the Church unto Christ Cant. 1.4 But she hath a thankfull tongue as well as heart as she remembreth it inwardly in her selfe so with joy and triumph she outwardly publisheth and manifesteth it unto others chap. 2. chap. 3. chap. 7. And this her recognition and commemoration of Christs love is not in a formall dull cold and unpracticall way for it hath such an impression upon her heart as that it makes her even sicke with the love of him Cant. 2.5 It begets in her a love of a most powerfull and unconquerable influence It is a love as strong as death Cant. 8.6 that is it is as forcible and irresistible trampling upon and breaking through all difficulties that occurr in performance of duties unto or undergoing of sufferings for Christ This love is inflamed into jealousy and this jealousy is as cruell or hard as the Grave ibid. that is as inexorable unto all the enemies of Christ unto her most profitable and pleasant sins her darling and most indulged lusts This love is for its intensivenesse motion upwards unto heaven and consumptive efficacy compared unto fire ibid. The coales thereof are as coales of fire which hath a most vehement flame 1. Fire is the hottest of elements So the Churches love of Christ is more solidly intense then her love of any creature whatsoever She is as it were all in a fire with the love of him 2. The motion of fire is upwards towards heaven The love of Christ is as a fiery Chariot whereby a soule is carried up unto heaven 3. Fire burnes all things combustible So love of Christ consumeth all a mans corruptions And whereas elementary fire may be quenched the love of Christ is a celestiall flame Many waters cannot quench it neither can the flouds drowne it Cant. 8.7 It cannot be extinguished or abated by calamities And in the last place it is so sincere and incorrupt as that it cannot be bribed by any treasure If a man would give all the substance of his house for love it would utterly be contemned ib. If your love of Christ reach not this height we have described it comes short of a due gratitude we are unthankfull for Christs fulnesse of love if it be not as a loadstone to attract from us a love of him with all our hearts soules and might In the language of the Scripture we are utterly forgetfull of Christs love if it do not constraine unto duty and restraine from sin We despise the riches of Christs goodnesse grace and bounty forbearance and long-suffering if it do not lead us unto a strict and severe repentance 2. The fulnesse of Christs love may provoke unto a most diligent study of it It is an inexhaust fountaine an unfathomeable ocean a bottomelesse unsearcheable mine There is therefore more then enough in it to satisfy the restlesse inquiries of those that are most curious and thirsty after knowledge In Eph. 3.13,16,17,18 There be 4. Motives unto this study of Christs love 1. The comprehensivenesse 2. the incomprehensiblenesse of this love 3. The subject and 4. the influence of the knowledge thereof 1. The comprehensivenesse of the Love of Christ It takes in all the d Paulus nihil per istas dimensiones intelligit quam Christi charitatem de quâ continuò post significans eum cui verè perfectè cognita est undequaque sapere ae si diaeisset quaquaâ—versùm respiciant homines nihil reperient in salutis doctrinâ quod non huc referendum sit Continet enim una Christi dilectio omnes sapientiae numeros ideo quo facilior sit sensus ita resolvi debent verba ut valeatis comprehendere Christi dilectionem quae est longitudo latitudo profunditas alâ—…tudo sapientiae nostrae hoc est tota perfectio Similitudinem enim sumit à Mathematicis ut à partibus totum desigâ—et Quoniam hic omnium ferè communis est morbus rerum inutilium studio ardere utilis vallè est ista admonitio quod scire nobis expediat quid Dominus considerare nos velit sursum deorsum ad dextram sinistram à fronte à tergo Dilectio Christi nobis proponitur in cujus meditatione nos exerceamus dies ac noctes in quam nos quasi demergamus Hanc unam qui tenet satis habet extra eam nihil est solidum nihil utile nihil â—enique rectum aut sanum Circumeas licet coelum terras maria non altius transcendes quin legitimum sapiendi finem transilias Calvin in Ephes 3. v. 18. dimensions the length breadth depth height of spirituall wisedome all the objects of saving knowledge which are some way or other reducible unto it And hereupon that great Doctor of the Gentiles resolved to study privately and to preach publikely nothing but what did some way or other referre unto that
Now that this progressive fulnesse is attainable here in this life may be evinced From the commendations that are given in Scripture unto the Saints for it from the exhortations to it from the prophesies promises and relations of it from the prayers both of petition and thanksgiving for it that occurre in Scripture 1. From the commendations that are given in Scripture unto the Saints for it as unto Elizabeth Luk. 1.41 Zacharias v. 67. Stephen Act. 6.8 7.55 Dorcas Act. 9.36 and Barnabas Act. 11.24 one part of the character of the Angell of the Church of Smyrna is that notwithstanding his outward poverty he was yet rich Rev. 2.9 to wit inwardly towards God Luk. 12.21 with true riches Luk. 16.11 Paul witnesseth of the Corinthians 2 Cor. 8.7 that they did abound in every thing in faith and utterance and knowledge and diligence and in their love towards the Ministers of the Gospel and he gives also as large a testimony of the better part of the Romans such as were strong and growne Christians I my selfe also saith he am perswaded of you my brethren that ye also are full of goodnesse filled with all knowledge able to admonish one another Rom. 15.14 In which words we have three things considerable 1. What fort of fulnesse it was that the Apostle speakes of 2. The matter of it goodnesse and all knowledge 3. The result or sequel of it That ye may be able also to admonish one another 1. Enquire we what sore or kind of fulnesse it was There is a twofold fulnesse of grace one of parts another of degrees 1. Of parts when one hath all the graces of sanctification for sort or kind And such a fulnesse is conferred upon even the weakest in the faith and that at their first conversion for then they have so much grace as doth in some measure enable them for the mortifying of every lust for the performance of all duties whether of the first or second Table In a second place there is a fulnesse of degrees and that againe either absolute or comparative Now the Romanes were not in regard of degrees absolutely full of goodnesse filled with all knowledge For such a perfection of fulnesse Paul himselfe disclaimeth Phil. 3.12 as being the alone priviledge of triumphant Saints Their fulnesse then was onely comparative in comparison of such imperfect beginnings as were in novices and babes in Christ such as were weake in the faith 2 We have the matter of this fulnesse goodnesse and all knowledge 1. Goodnesse by which the Greeke Expositours as Beza informeth me understand vertue in generall and oppose it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto wickednesse so that it comprehendeth all vertuous and gracious habits whatsoever 2. All knowledge that is the knowledge of all things necessary unto faith godlinesse and salvation 3. Lastly we have the result or sequel of this fulnesse Qualification of them for the duty of mutual admonition unto which is requisite a gracious heart and a gifted head Because they were full of goodnesse they had hearts propense unto so good a worke Because they were filled with all knowledge they were able to mannage it for the best advantage unto Gods glory and their owne edification The foure beasts were full of eyes before behind and within Rev. 4.6,8 that is the ministers of the Gospell comprehended under the foure Evangelists were full of knowledge and vigilant care They were full of eyes before to looke towards God and behind to looke towards their people and within to looke to themselves A second Argument for the attainablenesse of this progressive fulnesse is the exhortations that occurre in scripture unto it Paul exhorts the Corinthians to be perfect 2 Cor. 13.11 to perfect holinesse in the feare of the Lord 2 Cor. 7.1 and to be abounding in the worke of the Lord 1 Cor. 15.58 The Colossians to abound in faith Col. 2.7 the Hebrewes to goe on unto perfection Heb. 6.1 He beseecheth the Thessalonians by the Lord Jesus to abound more and more to wit in spirituals that is in graces and duties Thirdly there are Prophecies of this progressive fulnesse in the old Testament Esay 33.5 The Lord is exalted Christ is risen and ascended into heaven for he dwelleth on high that is he sitteth at the right hand of the Father And the fruit hereof is the filling of the Church with grace and goodnesse He hath filled Sion with judgement and righteousnesse The spirit shall be powred upon us from on high And the wildernesse shall be a fruitfull field Isaiah 32.15 The desert shall rejoyce and blossome as the Rose It shall blossome abundantly the glory of Lebanon shall be given unto it The excellency of Carmel and Sharon Esay 35.1,2 A fourth Argument is the promise that is made in Scripture of this progressive fulnesse Whosoever hath to him shall be given and he shall have more abundance Our Saviour propounds this promise twice 1. In the parable of the sower unto the having or possession of grace Math. 13.12 2. In the parable of the talents unto the diligent use of grace 1. In the parable of the sower unto the having or possession of grace and then the words may be thus paraphrased Whosoever hath the initials of sanctifying and saving grace the beginnings of faith and repentance unto him shall be given increase thereof Phil. 1.6 and this increase shall not be sparing but very plentifull And he shall have more abundance The good ground the honest and believing heart that heareth the word and understandeth it beareth fruit and bringeth forth some an hundred fold some sixty some thirty Math. 13.23 a sparke shall grow to be a flame That light which at first was but as the dawning shall at last shine more more unto the perfect day He that abideth in me and I in him saith our Saviour the same bringeth forth much fruit John 15.5 And the reason hereof wee may fetch from the second verse of the same chapter Every branch that beareth fruit the father purgeth it that it may bring forth more fruit The * Mr. John Goodwin in his Pagans debt and dowry Arminians will not allow this promise to be restrained unto the elect and the regenerate but would extend it unto the generalitie of mankind unto even the Heathen unto whom the sound of the Gospell never came But this our restraint of the words I shall justify out of our renowned Twisse Vindic. grat lib. 3. pag. 140 141 142. by three arguments first from the caution premised vers 9. secondly from the words immediatly foregoing vers 11. of which they are a confirmation 3. From the words following which are an illustration of them by way of Antithesis or opposition 1. From the caution premised vers 9. who hath eares to heare let him heare Where by eares is meant the inward eare of faith and spirituall understanding Now that they who have eares to heare are the same with our Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
None of all these render a man uncapable of being the object of this filling here spoken of of the giving of gifts unto men For such is the objective latitude thereof as that it excludes no times no places nor any condition of men whatsoever q Caeterum mihi non displicet illa quoque interpretatio quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur omnia Christi officia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro persicere Duo enim officiorum genera injuncta fuerunt a patre Christo perficienda primum continebat omnia quae in terris pro nostra redemptione perficienda erant ut pati mori sepeliri Vbi haec perfecit ait apostolus eum ascendisse ut reliqua etiam omnia impleret in caelo scilicei è caelo Inter quae etiam erat hoc de quo immediate loquitur Apostolus de donis scilicet è caelo dandis distribuendis hominibus in Ecclesia Et eò magis jâm haec interpretatio placet quia complectitur etiam superiorem de effundendo suo spiritu donisqúe spiritus S. super omnem carnem sed illa superior non complectitur hanc Certè erant etià m multa alia Christo implenda in caelo è caelo ut supra declaratum est Ergò quia latiùs patet haec postrema eam amplector Zanchy after he hath insisted upon that interpretation which we have now gone over acquaints us with another that he dislikes not and it is that which by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand's all Christs offices and render's the word translated fill fulfill discharge or performe For there were saith he two sorts of offices enjoyned Christ by his father The first contained all those things which were to be performed here below on earth for our redemption as to suffer to dye and to be buried c. As soone as he had finished these the Apostle saith that he ascended that he might fulfill all those other offices which remaine to be performed by him in and from heaven for us at the right hand of his father But this is no prejudice unto what we have said in our sence of the place because one of these offices as Zanchy himselfe informeth us was that which the Apostle speakes of immediatly before the giving of gifts from heaven unto men And the reason why he approveth of this interpretation is because it is so comprehensive as that it takes in the former sence concerning the pouring of his spirit and the gifts thereof upon all flesh The last head of arguments is from the prayers for this progressive fulnesse of the saints recorded in scripture from the prayers of petition and from the prayers of thanksgiving for it 1. From the prayers of petition for it which doubtlesse had a gracious answere and returned into the bosomes of those that put them up This I pray saith Paul unto the Philippians that your love may abound yet more and more in knowledge and in all judgment That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ being filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Phil. 1.9,10,11 We do not cease to pray for you saith he to the Colossians and to desire that ye might be filled with the knowledg of his will in all wisedome and spirituall understanding Col. 1.9 He prayed unto the Lord to make the Thessalonians to increase and abound in love one towards another and towards all men c. 1 Thes 3.12 He puts up also a petition unto the God of peace c. in the behalfe of the Hebrewes to make them perfect in every good worke Heb. 13.21 You have Peter also 1 Pet. 5.10 petitioning for the perfection of such converts of them as were scattered throughout Pontus Galatia Cappadocia Asia Bithynia The God of all grace who hath called us unto his eternall glory by Jesus Christ c. make you perfect stablish strengthen settle you Thus also Epaphras was a petitioner for the spirituall compleatnesse and perfection of the Colossians Epaphras who is one of you a servant of Christ saluteth you alwaies labouring fervently for you in prayers that ye may stand perfect and compleate in all the will of God Col. 4.12 2. From the prayers of thanksgiving for it which if this progressive fulnesse were unattaineable would be but a taking of Gods name in vaine I thanke my God alwaies in your behalfe saith he to the Coâ—inthians for the grace of God which is given you by Jesus Christ that in every thing ye are enriched by him in all utterance and in all knowledg c so that ye come behind in no gift c. 1 Cor. 4.5,7 The same Apostle Ephes 1.3,7,8 blesseth the God and Father of our Lord Jesus Christ for that in the riches of his grace he hath abounded tawards us in all wisedome and prudence In the 1 Timoth. 1.12,14 We have him presenting his thankes unto Christ Jesus our Lord because the grace of our Lord was exceeding abundant towards himselfe with faith and love which is in Christ Jesus And thus have I at large proved that the members of Christ shall enjoy every one of them 1. A communion in the fulnesse of Christ's grace in their justification 2. A conformitie unto it in their sanctification I proceed now unto the last thing which I promised in this use to shew that from the premises Christ's members may reape a double comfort 1. against the strength and fulnesse of sinne 2. against their wants in and emptinesse of grace 1. Against the strength and fulnesse of sinne Naturally there is a fulnesse of sinne in us Our powers and members are full of sinne And the very fulnesse of sinne is in them Now where there is a fulnesse of a thing there that thing must needs be exceeding strong How strong are the waters of the sea onely because the sea is full of waters and the fulnesse of waters is there Against this fulnesse of sin now that is in our natures we have comfort nay a full joy and triumph in the fulnesse of grace that dwelleth in Christ for it is imputed to us that is accepted for us And God will make us conformable unto it And therefore it gives us assurance that Christ will quench cure and expell all our sins If in us there be the treasury of an evill heart bottomlesse depths of folly lust and ignorance in Christ there are hid unsearchable riches and treasures of grace and wisedome If corruption in us be of an unbounded rage if we be out of measure sinfull why the grace of Christ is answerably of an unstinted measure The spirit was not given by measure unto him Joh. 3.34 If sin abound in us grace doth much more abound in him Excedit quippe pietas Jesu omnem criminum quantitatem seu numerositatem as Bernard in Vigilia nativitatis Domini Serm. 1. If the
became the author of eternall salvation onely to them that obey him to wit with the obedience of faith and with new obedience the obedience of good workes and sanctification Children of disobedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will not be perswaded will not hearken unto divine admonitions though never so perswasive who are refractory obstinate and impenitent in their disobedience and rebellion are hereby quite excluded from the sweet and comfortable influence of Christs sufferings though in themselves infinitely satisfactory and meritorious But this perfection or fulnesse of Christs influence upon his members we have set down as here in these places absolutely in it selfe so Rom. 5. comparatively as compared with the influence of Adam upon his off-spring Adam was the figure or type of him that was to come vers 14. to wit Christ Jesus in respect not of such things as were personall unto either of them but of that which is by them communicated unto many As Adam was a head root and fountaine of sin and death unto the universality of men so Christ was a head root and fountaine of righteousnesse grace and life unto the universality of Believers But now to prevent all mistaking before he prosecutes the comparison of similitude between their influences he first premiseth the great disparity that is between them and this he first affirmeth and then confirmeth 1. He affirmeth it vers 15. but not as the offence so also is the free gift But he doth not content himselfe with affirming it once but repeates it againe vers 16. And not as it was by one that sinned so is the gift The repetition was perhaps to signify the great weight of the points handled as also to import the more then ordinary incredulity that is in men generally touching them There is nothing almost in Divinity goes down more hardly with flesh and bloud then the imputation of Adam's sin and Christs righteousnesse Having thus earnestly affirmed this disparity he in the next place as strongly demonstrates it and that first generally secondly particularly by instancing in some particular heads of disparity 1. Then in generall he proves this disparity by way of comparison by arguing from the lesse unto the greater Vers 15. For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many In which words by the grace of God is understood his favour and love and by the gift of grace is meant the obedience of Christ mentioned vers 18 19. which as Beza noteth in relation unto God is tearmed the gift by grace or the free gift because it is by him freely or graciously imputed to us in relation unto us it is stiled righteousnesse vers 18 Because by it imputed to us we are made righteous vers 19. Now this is here far advanced above the offence fall disobedience or transgression of Adam in regard of fulnesse of efficiency If that hath abounded this hath much more abounded much more overflowed It is a metaphor taken from rivers that overflow their bankes This superiority superabundancy of Christs obedience unto Adam's disobedience in point of efficacy may be demonstrated from the inequality that is between them in regard 1. of their generall Nature 2. Efficient 3. Effects 1. From the inequality that is between them in regard of their generall nature The offence or disobedience of Adam was privative Christs obedience or righteousnesse is positive and therefore more available and forcible unto salvation then that unto condemnation This is an argument urged by Pareus but I shall lay no great stresse upon it But proceed unto a second inequality that is between them in regard of efficients The disobedience of Adam was the disobedience of a meere man The obedience and righteousnesse of Christ was the obedience and righteousnesse of him that was God as well as man and therefore the merit of it infinitely surmounted the demerit of Adams sin and consequently was more able to justify and save then this to condemne and destroy If you will derive Adams sin higher from the Devill even yet he was but a creature and so infinitely short of Jesus Christ who was God man And hereupon we may conclude that there is more vertue in him the seed of the woman by way of eminency then there was venome in the head of the serpent He is more able to heale soules then Satan to poyson and infect them A third inequality between them is in respect of their effects in regard of their excellency difficulty and certainty of eveniency 1. Excellency By Christ's obedience we are restored unto greater mercies and priviledges then ever we were deprived of by Adam's disobedience Unto gifts without repentance as the Apostle speakes Rom. 11.29 Constancy irreversiblenesse in the justification of our persons such a firmenesse in the sanctification of our natures as is unconquerable by the gates that is power and policie of hell such an immortality of the body in our resurrection as is not onely à posse non mori a possibility of not dying but a non posse mori an impossibility of dying Secondly The effects purchased by the merits of Christ's obedience surmount those redounding unto mankind by the guilt of Adam's sinne in regard of difficulty It is farre more difficult to build up then to pull downe and destroy There is more merit and efficacy requisite for the justification and salvation of one soule then there is guilt and demerit for the damnation of millions Thirdly The effects of Christs obedience transcend those of Adams disobedience in regard of certainty of eveniency The actuall damnation unto which we are liable by the fall of Adam is preventable and avoidable by faith and repentance Whereas the grace of God and the gift by grace which is by one man Christ Jesus inferreth a hypotheticall necessity of salvation and so sensu composito excludes all possibilitie of damnation Secondly The Apostle proves the disparity betweene the influence of Christ upon his and the influence of Adam upon his particularly by instancing in some particular heads of disparity The first head of disparity is the difference between the meritorious cause of our guilt and condemnation by Adam and the Antecedents or occasions of ur justification by Christ The condemnation accruing unto us from Adam is onely for one sinne the judgment was to condemnation by one vers 16. that is by one offence One for number if we speake of that first sinne committed by him in paradise compleated in the eating of the forbidden fruite One for kind if we speake of that contracted from him usually called Originall sinne But now our justification by Christ is a full absolution discharge not only from the sin which proceedeth frō Adam but frō all other personall sinnes The free gift is of many offences unto justification vers 16. the bloud of Christ cleanseth us from all sins 1 Joh. 1.7
then of then sufficiency to perfect in things concerning the conscience implieth that the sacrifice of Christ is sufficient to peâ—fect the conscience to purify it and pacify it to enable it for the regular performance of all its offices It can put both into our hearts and mouthes the answere of a good conscience towards God 1 Pet. 3.21 By one offering he hath perfected for ever them that are sanctified Heb. 10.14 He hath perfected them for ever as a morall cause in the way of satisfaction and merit 1. He hath perfected them satisfactorily He hath fully satisfied Gods justice for all their sinnes 1 John 1.7 Tit. 2.14 Acts 13.39 and for all things considerable in their sinnes for the fault in the offence of Gods majesty and violation of our friendship with him the staine or corruption of sinne all punishments for sinne whether eternall or temporall so that they are freed from the whole curse of the law Galat. 3.13 and totally exempted from any condemnation whatsoever Rom. 8.1 Sprinkling of bloud seven times was required upon severall occasions under the law As in the sin offering for the ignorance of the anointed Priest * Aynsworth Levit. 4.6 on the day of expiation or attonement Chap. 16.14 and in the cleansing of the Leper Chap. 14.7 Now seven is a perfect number used for the compleating of a worke Gen. 3.2,3 and therefore this sprinkling of bloud seven times fitly served to typify that the bloud of sprinkling Heb. 12.24 perfectly and fully cleanseth our soules from all sinnes purgeth our consciences from all dead workes to serve the living God Heb. 9.14 This utter and toâ—all removall of our sinnes from us in a way of remission by the all-sufficient satisfaction of Christ was typified by the Scape-goate that did beare upon him all the iniquities of the Children of Israel unto a land not inhabited a land of separation Levit. 16.22 Secondly He hath by the offering of himselfe perfected them that are sanctified meritoriously He hath purchased for them not only a possibility but also a certainty of salvation He hath not onely by his merits opened the gate of heaven made salvation possible unto all that believe but further procured in the behalse of all the elect an actuall admission into glory for he hath merited for them faith repentance regeneration perseverance all gifts and graces that are absolutely necessary and will infallibly bring unto salvation all things that pertaine to life and godlinesse 2 Pet. 1.3 The chastisement of our peare was laid upon him Esay 53.5 the chastisement that was laid upon him was of such worth as that it was sufficient to purchase a through and perpetuall peace full favour and perfect reconciliation with God And a peace with the God of heaven is an ample security and protection against an uncessant warre with all the Divels in hell against the greatest enmity and rancour the most powerfull opposition of wicked men on earth and withall an assured and undoubted pledge of all such favours priviledges honours and dignities as favourites may expect from so royall and munificent a master as the King of kings and Lord of Lords Of this perfection of Christs influence that I have spoken of we have in the remainder of the words an amplification 1. from the extent thereof in regard of continuance 2. from a restraint thereof in respect of object 1. From the extent thereof in regard of continuance By one offering he hath perfected them that are sanctified for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated for ever may be referred either unto the duration of the world or else the duration of these that are sanctified 1. Vnto the duration of the world Christs oblation of himselfe perfects those that are sanctified in all ages of the world It is an in exhaust fountaine the satisfaction and merit of which will never be drawne drie As the sunne enlightens all men having the use of sight that ever were are or shall be in the world So Christs sacrifice being of infinite merit perfects all those that ever were are or shall be sanctified unto the end of the world Indeed of it selfe it is sufficient for the perfection of even infinite millions of worlds This perpetuall efficacy of Christs death was typified under the law by the casting of Cedar wood into the midst of the burning of the heifer of whose ashes was made the water of separation and purification for sinne Numb 9.6 Now of this Cedar was a very meete type because it is a firme and durable wood that never rotteth 2. For ever may be referred unto the duration of those that are sanctified and so it denoteth the perseverance of this influence upon them It is not for a time only but unto the end of their lives indeed unto all eternity It keeps them by the power of God through faith unto salvation Lastly you have the restraint of this influence unto them that are sanctified both by infusion of habituall grace and holinesse from God and also by dedication and consecration as vessells of honour unto God as by Gods decree of election so by their owne stedfast purpose and resolution Unsanctified and unrenewed persons then dogs and swine who are not as yet separated out of the world but prostituted unto the vanities thereof whose soules are destitute of all saving and sanctifying graces and defiled with innumerable lusts and corruptions that are unmortified who are utterly neglective and contemptuous of Gods ordinances grosse and impenitent profaners of his worship can expect no share in comfort or benefit by the fulnesse of Christs satisfaction and merit Unto this place we may adde another in the same booke Chap. 5.9 being made perfect he became the author of eternall salvation unto all them that obey him In which words we have 1. The Ground 2. Manner 3. Effect 4. Extension And 5. Restriction of the object of this influence The ground of it Being made perfect to wit by the things which he suffered as appeareth by comparison of the words with the foregoing vers 8. By his sufferings he was perfectly qualified and fully fitted for discharge of this great businesse the purchasing of our salvation 2. The manner of this influence He was not the instrument or meanes but the principall cause the author of our salvation 3. The effect It was not only salvation but eternall salvation * Bilson Fuller or more sufficient then eternall salvation we neither expect nor ever shall have any since that which is eternall admitteth no change nor increase 4. The extension of this influence in regard of object He became the Author of eternall salvation unto all that obey him of what condition soever though never so low and despicable want of learning meanenesse of parts basenesse of birth poverty of estate and all other outward miseries of life can be no impediment unto the all-powerfull influence of Christs merits Lastly we have the restriction of this influence in regard of object He