Mixture of Scholastical Divinity with Practical, Text (7 of 9)

Mixture of Scholastical Divinity with Practical · Text (7 of 9)

p. 2671. The fulneſſe, and ſufficiency of it. Ye have an unction from the holy one, and ye know all things, verſ. 20. that is, all things neceſſary to ſalvation: And ye need not that any man teach you, verſ. 27: to wit, the grounds and principles of Chriſtian Religion.

2. The permanency of it. The anointing, which ye have received of him, abideth in you, verſ. 27 and hereupon in the cloſe of the verſe, he inferreth their perſeverance in union with Chriſt; even as it hath taught you, ye ſhall abide in him.

In Epheſ. 4.7. The Apoſtle ſheweth what kind of doale, or p. 268diſtribution Chriſt makes of grace unto his Church, and there be 4 particulars, by which he illuſtrates it, 1. the univerſality, 2. The variety, diverſity, or inequality, 3. The limitation, 4. The freeneſſe of it.

1. It is common, and univerſall: Ʋnto every one of us grace is given: not unto every man, but unto every believer, unto every true member of Chriſt, and his Church.

2. This diſtribution is with great diverſity and inequality. Thus Cornel. Alapide comments upon it, Cuique data eſt (ſaith he) gratia non una & par, ſed varia, & diſpar: huic major, illi minor. Unto every one of us are given ſeverall graces. We have not the ſame degrees, if we ſpeake of the graces of ſanctification: We have not the ſame ſorts or kinds, if we ſpeake of the graces of edification. There is great variety, both in the quantity, and quality of the talents, or gifts of the ſervants of Chriſt: One may have five, another but two talents. The talents of the one may be of gold; the talents of the other but of ſilver.

3. We have the limitation, that is obſerved in this diſtribution of grace. Unto every one of us Grace is given by meaſure. The beſt of us have but our meaſure, a ſmall, and narrow ſcantling. For an abſolute fulneſſe is the incommunicable property of Chriſt himſelfe.

4. Laſtly, Here is the freeneſſe of this diſtribution: Unto every one of us grace is freely given, not ſold. The diverſity, that is in the meaſure of mens gifts, and graces, proceedeth not from any inequality in their merits, or foregoing preparations, but meerely from the free grace, the gift, the good will, and pleaſure of Chriſt. Grace is given unto us according unto the meaſure of the gift of Chriſt.

It may perhaps ſeeme that this place is not ſo pertinently alleadged, becauſe it ſpeakes only of a meaſure in the grace of the ſaints, and ſo aſſerts not a conformitie unto the fulneſſe thereof in Chriſt. But in the leaſt meaſure of ſincere grace there is a kind of fulneſſe, Plenitudo reſpectiva, & ſecundum quid. And that Chriſt communicateth ſuch a fulneſſe unto his Church, I ſhall farther confirme, 1. From it's relation unto Chriſt. 2 from Gods end, in the collation of all fulneſſe ofp. 269grace upon Chriſt, 3. By going over the ſeverall gradations of the fulneſſe of grace, that Chriſt imparts unto her in this life.

1. From the relation of the Church unto Chriſt. She is related unto him, as a ſpouſe unto her husband, as a houſe unto the Lord or Proprietary, as a body unto the head.

1. As a wife, or ſpouſe unto her husband, Canticl. 4.8. Eph. 5.23,25,29,30,31. In him, the husband, there are hid unſearchable riches of grace, and wiſedome: And will he then ſuffer her, whom he hath taken ſo neare unto himſelfe, to want, to be poore in grace. He hath grace, as a treaſurer, and can diſpenſe of it to whom he will. May not ſhee, who is as it were the wife of his boſome freely begge it of him? The garments of holineſſe are all in his cuſtody, and at his diſpoſall: Can his tender heart then poſſibly endure to ſee her goe naked, and in rags? Chriſt was a lambe abſolutely without ſpot, 1 Pet. 1.19. and therefore he will not ſuffer any raigning or unmortified ſpot in his love. Thou art all faire (ſaith he himſelfe unto her) and there is no ſpot in thee, Cant. 4.7. that is, (if we underſtand the words of ſanctification) comparatively, in compariſon of the wicked and unregenerate, who are all over defiled, Deut. 32.5. and ſpotted with the world, Jam. 1.27.

2. The Church is related unto Chriſt, as a houſe unto the Lord, or proprietary. Chriſt was faithfull, as a ſonne over his houſe, whoſe houſe are we, Heb. 3.6. Now did he of old fill his materiall houſe, the Temple, with his preſence and glory, and will he not now fill his ſpirituall houſe with his ſpirit, and grace? undoubtedly he will. As the cloud of Gods glorious preſence firſt filled the Sanctuary, and afterwards the whole temple: Even ſo the ſpirit of grace in Chriſt ſhall firſt fill the ſoule in believers, and it's faculties, and then ſpread it ſelfe over the body, ſo that that ſhall be become an outward temple of the holy Ghoſt. It is ſaid of the oyntment, wherewith Mary anointed the feet of Chriſt, that the whole houſe was filled with the odour of it, Joh. 12.3. Semblably may we ſay of the ſpirit and grace, wherewith Chriſt was anointed, that his whole houſe, to wit, Church, is filled with the fruits and comforts of it.

p. 2703. She is related unto him, as the body unto the head. The Church, which is his body. The fulneſſe of him, that filleth all in all, Epheſ. 1.23. In which words we have as the relation of the Church unto Chriſt, ſo alſo the influence of Chriſt upon the Church.

1. We have here the relation of the Church unto Chriſt: She is his body, and hereupon his fulneſſe. The name of fulneſſe is (as Rollocke thinks) a declaration of the relation of body from it's office, which is to compleat, and in an externall way to perfect the head: For the members are a ſuperadded ornament unto the head, and an object of it's influence. So that though it were in it ſelfe never ſo comely, yet it would, ſever'd from them, be defective, nay looſe the very nature and relation of head, as having nothing whereon to exerciſe its office. So though Chriſt conſidered perſonally be poſſeſt with an overflowing fulneſſe, yet if we conſider him myſtically, as head of his Church, ſuch is his love unto his Church, as that he eſteemeth himſelfe but maimed, and imperfect, unleſſe he have her joyned unto him, as his body. By this then, we ſee, that Chriſts own intereſt will lie upon him, as an engagement to be carefull for the filling of his Church, and every member thereof, with all requiſite graces: for becauſe ſhe is his fulneſſe, therefore by filling her, he himſelfe under the capacity and notion of head, becommeth the more full; His glory and honour is the more advanced, His joy and comfort the more enlarged. The more gracious his members are, the more joyfull and glorious he is.

But this engagement of Chriſt unto his Church, as his body, and fulneſſe, we have made good by the ſecond particular in the text, Chriſts influence upon the Church, who filleth all in all: that is, who filleth all things, to wit, all powers and parts, in all Saints, in all his members. He filleth their underſtandings with a ſaving light; their wills with holy, and heavenly purpoſes and intentions, deſires and affections: their conſciences with peace and purity: their bodies with promptneſſe and readineſſe of obedience unto the commands of God, and their ſoules.

There be ſome that differ from us in the interpretation of p. 271foreign; others in the tranſlation of foreign. But their ſence doth very well ſort unto that, for which we alleadge the place.

1. There be ſome, as Rivet, and Grotius, that take foreign, in a paſſive ſignification. The Church is Chriſts paſſive fulneſſe, filled, or made full by Chriſt, not onelyonly with common, but with ſpirituall, ſanctifying and ſaving graces: and this ſence, you ſee, ſerves expreſly for the proofe of the matter in hand.

And no leſſe is implied by thoſe, who tranſlate foreign, paſſively, and ſo read the words thus: The Church is the fulneſſe of him, who is filled all in all. As the Church conſidered in common, and generall, is the fulneſſe of Chriſt: ſo every true member of the Church is a part, and portion of that fulneſſe: and therefore however Chriſt, as head, cannot be abſolutely compleat, untill all his elect members are gathered, and fully united unto him joyntly, or together, all at once in the reſurrection, in their bodies as well as ſoules; Yet he may be ſaid to be filled inchoatively, and gradually, in the ſucceſſive vocation, Sanctification, and glorification of his ſeverall members. The union betweene Chriſt and the Church is ſo neare, as that Chriſt is ſometimes taken collectively, for the whole Church conſiſting of head, and body. And hereupon, what is done and ſuffered by the Church, is frequently aſcribed unto Chriſt himſelfe, Gal. 2.20. Act. 9.5. And here in this place according unto the now mentioned reading of the words, he is ſaid to be filled in all; that is, in all the Saints, in all believers, when they receive of his fulneſſe, and are thereby filled.

Muſculus, and Cornelius Alapide note, that by an uſuall Graeciſme, foreign, is put for foreign. All, for according unto all: ſo that in the words we have a twofold extent of this paſo ſive repletion of Chriſt. 1. Of the ſubject, or perſons, in whom he is under the capacity of an head ſaid to be filled: In all; that is, in all his members. 2. Of the matter, wherewith he is filled in theſe perſons: According unto all; that is, all gracious gifts pertaining unto the fulneſſe, and perfection of hisp. 272body, the ſpirituall life, and ſalvation of all his members. Though he of himſelfe perſonally, be ſo full, that he filleth all in all, yet he is pleaſed to account himſelfe under a myſticall conſideration, to be filled in all his members, according unto all graces, either of ſanctification or edification, that are powred upon them, both foreign and foreign according unto all and in all, are (as Calvin obſerveth concerning foreign all) here to be reſtrained according unto the preſent circumſtance of the place. Now the Apoſtle ſpeakes here in particular concerning the Spirituall government of the Church; and unto this drift of the Apoſtle, it will be moſt ſuitable to underſtand both the alls, in the text, with reference unto the Church: In all, concerning the members of the Church; According to all, touching ſuch bleſſings, and gifts, as are proper, and peculiar to Church members.

There is alſo another interpretation that comes home to our purpoſe, and it is ooChriſtum implere omnia in omnibus: id eſt, licet Eccleſia ſit ejus foreign, non idcò tamen eſt foreign, quòd Chriſtus perſe ea carere non poſſit. Is enim potiùs in ea; & in ſingulis membris. implet omnia veri capitis officia, omniáque beneficia immediatè praeſtat in fingulis. Ergè Eccleſia non data eſt eapiti; ut ſit foreign Chriſti, ſed potius Chriſtus datus eſt Eccleſiaecaput; ut omnia colligat membra & in omnibus omnia bona & felicia operetur: omnia inquam veri capitis officia in ſingulis membris perficit.Zanchie's. The ſumme of which is. He fulfilleth, or diſchargeth all the offices of a true head in every member, and immediately conferreth upon each all graces, requiſite for their ſalvation, and for their particular ſtation in the body of Chriſt.

A ſecond particular I propounded, was Gods end in conferring an allfulneſſe of grace upon Chriſt. It was to fit, and enable him to be a vitall, and univerſall principle of grace, and holineſſe unto his Church. He had it then, not as a private, but as a publique perſon, as a ſecond Adam, as the head of his Church. And the head (we know) is an officiall part in the body, having ſenſe and motion, not for it ſelfe onelyonly, but for the whole body. Even after the ſame manner that the ſtomacke hath meat's, the liver bloud; even ſo Chriſts grace was not for himſelfe, but for his members. If you will compare Pſalm. 68.18. with Eph. 4.8. The compariſon will light you unto this concluſion, that Chriſt received gifis for men, that he might give gifts unto men. Unto this purpoſe ſome of the Schoolmen have noted, that in Chriſt, gratia habitualis, and gratia capitis, are not two ſeverall graces, really different, but one and the ſame grace diſtinguiſhed onelyonly by various reſpects, and conſiderations. It is called habituallp. 273grace, conſidered as a perſonall perfection of Chriſt, ſanctifying his own humane nature, It is tearmed gratia capitis, if regarded, as a principle of grace, from whence it was to be ſhed abroad upon others.

But here we muſt diſtinguiſh of a twofold principle of grace, phyſicall and morall.

1. The habituall grace of Chriſt's humane nature cannot be a phyſicall principle of grace in others. For grace is an operative ppGratia non eſt qualitas activa ſui ſimilis, &c. Et ratio reddipoteſt, quia haec eſt communis ratio habitus operativi, ut ſcilicet, non ſit productious alterius ha…itus. ſed ſ…ùm actuum, &c. vel ce…tè dici poteſt, gratiam eſſe eminentem quand …m participat onem d…vinae n…turae, quae pr…pt…eà poſtulat u…ſo…ùm per influxum divinit…uis natura ſua participari poſſit, & ideò non eſt qualitas activa ſui ſimilis, ſed a ſolo Deo, ut à principali cauſa producibilis; ſicut quia natura Argelica ta…is eſt, ut ex ſe poſtulet produci per creationem; inde fit, ut non ſit productiva ſui ſimilis, ſed a ſolo Deo creari poſſit. Et confirmatur, nam ſi gratia creata exiſtens in anima Chriſti poſſe… eſſe proprium principium producendi aliam ſimilem, vel hoc faceret v…luti actione tranſeunte…d modum formae naturalis; Ethic modus agendi eſt imperfectus, & non convenit gratiae, quae eſt quaſi quaedam natura ſpiritualis, ordinata ad operandum per actus vitales & immanentes: vel efficeret talem gratiam per aliquem actum vitalem & immanentem, & hoc etiam dici non poteſt. Nam iſti habitus infuſi non p…odu… cuntur neque augentur effectivè per proprios actus, …tiam in proprio ſubjecto, ergò multo minus produci poterunt in ſubiectis extrinſecis, ſeu diverſis. Suarez. in tertiam part. Thom. tom. 1. diſp. 31. ſect. 4. pag. 483.habit; and operative habits are productive onelyonly of acts in their own ſubjects, and not of other habits in forreigne ſubjects.

2. Chriſts habituall grace therefore is onelyonly a morall, or meritorious cauſe of ours, And that

1. Remotely; becauſe it is a qualification prerequiſite unto all the ſatisfaction, and merit of his obedience. For no part of his obedience, either active, or paſſive, would have been in the leaſt degree, either ſatisfactory, or meritorious, if it had not proceeded from a nature, endowed with an all-fulneſſe of grace, and a moſt ſpotleſſe holineſſe.

2. Say others, proximè; becauſe it merited the grace, and holineſſe of all his members: For every branch of his humiliation was meritorious. And was it not a part of his humiliation that he, who in regard of his divine, and infinite perſon was above the law, the Law-giver, ſhould aſſume a nature, that ſhould be all over cloathed with habituall conformity unto the law, ſhould be made under the Law, not onelyonly actually, but habitually?

Againſt this it is uſually objected, that Chriſt, as man, as ap. 274reaſonable creature, was obliged unto the habituall grace, or holineſſe of his nature, as touching the continuance of it; and therefore it could be no part of his debt, that he undertooke, as our mediatour: what he owed for himſelfe, he could not be bound unto for us.

For anſwer: I ſhall apply to the habituall grace of Chriſt, what Ames ſaith, Med. Theol. lib. 1. cap. 21. §. 24. touching his legall obedience. Although it was required of Chriſt, now made man, by right of creation, yet becauſe he was made man, not for himſelfe, but for us, it was a part of that humiliation, ſatisfaction, and merit, which God required, and accepted of him for us.

By this, that I have ſaid, you may qualify divers paſſages in ſome practicall Divines of great note & ability, concerning the influence of Chriſts fulneſſe of grace. I ſhall give you the ſumme of what they ſay, deſiring you to underſtand them of a morall, or meritorious cauſality. Chriſt had fulneſſe of grace, as the ſunne hath light; a fountaine waters; a depoſitarie treaſures.

1. As the ſunne hath light: He was the ſunne of righteouſneſſe. And the ſunne was endowed with a fulneſſe of light, not ſo much for its own proper ornament, as for the good of the whole univerſe, to diſpenſe abroad a rich warmth, and influence upon it. Even ſo the ſunne of righteouſneſſe was inriched with an all-fulneſſe of grace, not onelyonly for his own proper, and perſonall perfection, but alſo for the benefit, and behoofe of his members, that he might communicate thereof unto them, and make them likewiſe full of grace.

2. As a fountain hath waters. A fountain of gardens, A well of living waters, Canticl. 4.15. Now wherefore is a fountaine, but to repleniſh ſtreames, and rivers? To what purpoſe ſerveth a fountaine in a garden, but to water the plants, hearbs, and flowers therein, which would otherwiſe waxe dry, and wither. He filleth all things with his wiſedome as Phyſon, and as Tigris in the time of the New fruits. He maketh the underſtanding to abound like Euphrates, and as Jordan in the time of the harveſt: At which time it overfloweth all its bankes. I alſo came out as a brooke from a river, and as ap. 275conduit into a garden. I ſaid, I will water my beſt garden, and will water abundantly my garden bed: Eccleſiaſticus 24.25,26,30,31.

3. As a depoſitary hath treaſures: In whom are hid all the treaſures of knowledge and wiſedome. He had knowledge, and wiſedome, as a publick officer, and treaſurer thereof. And he was not appointed a treaſurer niggardly, to hoard it up. When a man hath riches, it is a vanity under the ſunne (ſaith Solomon) to keep them and hoard them up. He were as good not to have them, as not to uſe them. Wiſedome that is hid, and treaſure that is hoarded up, what profit is in them both? Eccleſ. 20.3. But he was ſealed, and ſanctified to be a liberall diſpenſer of them, unto thoſe whom his father had given him amongſt men. As all the granaries of corne in Egypt were by Pharaoh committed unto Joſeph, for the ſupply, not of Ioſephs, but of the peoples publick wants. Ille frumenta ſervavit non ſibi, ſed omni populo. As Bernard in his ſecond Homily Super miſſus eſt. Even ſo was Chriſt entruſted with all treaſures of wiſedome, and knowledg, not ſo much for his own, as for the Churches uſe.

And thus, you ſee, how that Chriſt received this fulneſſe, even for this very purpoſe to diſtribute of it unto his Church. His fulneſſe was, not onelyonly a fulneſſe of ſufficiency for himſelfe, but alſo a fulneſſe of redundancy, influence, and efficiency upon others.

Now the ſoule of a Chriſtian may from the premiſes, to its unſpeakabe comfort, frame this, or the like diſcourſe. Dwelleth there an all-fulneſſe of grace in my Saviour, and can there be an emptineſſe in me? Was this fulneſſe of grace beſtowed upon him, not ſo much for himſelfe, as for others, for me amongſt the reſt, and will not he employ it for my good? Will not he derive part of it unto me? So ſhould he betray that truſt, which his father hath repoſed in him, as Lordetreaſurer of his Church, which, but to imagine, were blaſphemy. Fulneſſe of grace was conferred upon him, as the head of his Church; How can it then but have a powerfull (that I ſay not) unreſiſtable influence upon me, who am one of his members? Unnaturall were it for the head of thep. 276naturall body to keep in the ſpirit, ſence, and motion, and not conveigh them unto the reſt of the body. As unnaturall, as unbecoming were it for the head of the body myſticall, not to impart grace unto the reſt of the members.

In the third, and laſt place, I ſhall goe over the ſeverall gradations of the fulneſſe of grace, that Chriſt imparts unto his Church and members here in this life.

1. He communicateth unto all his members an initiall fulneſſe of grace, a fulneſſe of parts in their firſt converſion.

2. Unto thoſe, that are of full age, and ſtrong in the faith, he diſtributes a progreſſive fulneſſe, (as I may call it) which accreweth unto them upon the further growth of their holineſſe.

1. Then he communicates unto all his members an initiall fulneſſe of grace, a fulneſſe of parts unto all his members in their firſt converſion. In the waſhing of regeneration, and in our renewing, the Holy Ghoſt (ſaith Paul) is ſhed on us abundantly through Jeſus Chriſt our Lord, Tit. 3.5,6. The vocation or converſion of the Gentiles is termed by the ſame Apoſtle, Ro. 11.12. their riches, becauſe therein the riches, that is, a plentifull meaſure of Gods grace is by the ſpirit of Chriſt powred on them. It is alſo called in the ſame place, the riches of the world, becauſe thereby ſome of all nations diſperſed through out the whole world, are inriched with gratious endowments from the ſpirit of Chriſt. Of his fulneſſe (ſaith John the Baptiſt) have all we received, and grace for grace, John. 1.16. In which words we have 1. A deduction or derivation of our grace from the fulneſſe thereof in Chriſt, as a fountaine. 2. An exact conformitie, & anſwerableneſſe of our grace unto the fulneſſe thereof in Chriſt, as unto its rule, and patterne.

1. We have a deduction or derivation of our grace from the fulneſſe thereof in Chriſt, as a fountaine. Of his fulneſſe we receive grace: Even as the glaſſe doth the Image from the face. The fulneſſe of grace in Chriſt is not onelyonly a fulneſſe of an abundance, but alſo a fulneſſe of redundance. From his fulneſſe there runneth over a ſhare, and portion unto his Church: Even as light is derived from the ſunne unto the beames iſſuing from it; As ſap goeth from the rootep. 277unto the branches; As water floweth from the fountaine unto the ſtreames; As ſence and motion deſcendeth from the head unto the members. I find in ſome papers, that I collected when I was firſt a Student in Divinity in Oxford, and if my memory faile me not, it was ſomewhere in Aquinas, that the prepoſition [of] denoteth three things. 1. the Originall, or efficient cauſe of our grace. 2. The conſubſtantiality of the principle, or efficient cauſe of Chriſts grace and ours. Thus the Sonne is ſaid to be of the Father. And according unto this acception of the particle, the fulneſſe of Chriſt is the holy Ghoſt, who proceedeth from him conſubſtantiall to him in nature, vertue, and majeſtie. For although the habituall endowments of his ſoule, are different in number from thoſe in us, yet it is one, and the ſame ſpirit, that filled him, and ſanctifieth us, All theſe worketh that one and the ſelfe ſame ſpirit, &c. 1 Cor. 12.11.

Thirdly, of, ſignifieth the partiality, or imperfection in participation of our grace from Chriſt. We receive of his fulneſſe, and not his fulneſſe it ſelfe. And thus we uſually ſay, take, and receive of this bread & wine, when we mean only a part of the bread or wine, & not the whole. There is a perfect fulneſſe of grace in Chriſt, but how little a part, or portion thereof redoundeth unto us! Ʋnto every one of us grace is given according unto the meaſure of the gift of Chriſt, Eph. 4.7.

2. Here is an exact conformity, and anſwerableneſſe of our grace, unto the fulneſſe thereof in Chriſt, as unto it's rule, and patterne. Of his fulneſſe we receive grace for grace, foreign. As in naturall **Mr Bayne on Epheſ. 1.23. Dr Edw. Reynolds treatiſe. pag. 400.Eph 1:23generation the child receiveth from his parents limbe for limbe: not alimbe in them, requiſite unto the integrity of their nature, but is in it too; the frame of its body is as full as theirs for members, though not for bulk or quantity. Even ſo in regeneration, when Chriſt is fully formed in the ſoule of a man, He receiveth in ſome weake degree grace for grace. There is not a ſanctifying and ſaving grace in Chriſts humane nature, but it is in ſome ſmall meaſure, and proportion wrought in him; ſo that the frame of his grace is as full as Chriſts, in reſpect of the number, though not the meaſure of his graces.

p. 278Pelargus and Maldonate tell us of ſome, that tranſlate the prepoſition foreign, upon; we have received of his fulneſſe grace upon grace: that is, omnem gratiam, or, cumulatiſſimam gratiam; every grace, or moſt abundant grace. And they paralell it with Job 2.4. which they render thus: Skin upon skin, yea all that a man hath, will he give for his life: that is, a man will give for his life all his wealth or ſubſtance, which in thoſe times ſtood principally in cattell, expreſſed Synechdochically by skinnes.

2. Chriſt communicateth unto ſuch of his members, as are of full age, and ſtrong in the faith, a progreſſive fulneſſe of grace: and I terme it ſo, becauſe it accreweth unto them upon their proficiency in grace, and holineſſe. 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.

p. 2791. 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 onelyonly 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 foreign, 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 progreſſivep. 280fulneſſe, 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 ourp. 281Saviour) 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, foreign, thoſe that have, will eaſily appeare to him, that ſhall compare the 9, 10, 11, 12. verſes togeather.

2. From the words immediatly foregoing, v. 11. unto you it is given to know the myſteries of the kingdome of heaven, &c. for whoſoever hath, unto him ſhall be given, &c. Now here would be no proofe at all, unleſſe by thoſe that have, be meant ſuch as reſemble the Apoſtle in piety, and holineſſe, unleſſe they be as they, elect and regenerate.

3. From the following words, which are of them an illuſtration, by way of Antitheſis, or oppoſition. But whoſoever hath not, from him ſhall be taken away, even that he hath. Hence I thus argue. By thoſe that have not, are underſtood the unregenerate, and therefore by thoſe that have, are meant the regenerate. That by whoſoever hath not, are underſtood the unregenerate, is evident, becauſe theſe words, whoſoever hath not, from him ſhall be taken away even that he hath, p. 282are urged by our Saviour as an Argument to prove that clauſe in the precedent verſe: But unto them it is not given. Which in Mark. 4.11. is thus varied. But unto them that are without, all theſe things are done in parables. Now by ſuch as are without, our Saviour underſtands Aliens, ſuch as are not inwardly, and effectually called, ſuch as are not members of the Church in regard of ſpirituall communion; However they may have place therein, in regard of outward profeſſion.

This engagement of our Saviour is made, 2. in the parable of the Talents, unto the diligent, faithfull, and holy uſe of the gifts, and graces, both of edification, and ſanctification, Math. 25.29. And then it may be thus gloſſed. Whoſoever uſeth his gifts, and talents well, in a ſanctified manner, for his maſters ſervice, the advancement of Gods glory, the promotion of Chriſt's Kingdome, unto him, beſides the reward mentioned verſ. 21, 23, at the laſt day, ſhall be given even here in this life an abundant improvement of theſe gifts, and talents, and the great enlargment of their gracious uſe for the edification of others.

A 5th argument is from the relations of this progreſſive fulneſſe.

1. From the relation of an effect towards ſpirituall and heavenly wiſedome. The wiſedome that is from above is (ſaith Jam. chap. 3.17.) full of mercy, and good fruites. Full of mercy, and that erga egenos, th…ſe that are wanting, as alſo erga errantes, and peccantes, thoſe, that are faulty, and ſtraying: and full of good fruits; that is, of all offices of humanity, and love, as Pareus expounds the words. And if it be full of mercy, and good fruits towards men, it is alſo full of Religion and acts of worſhip towards God: For between the graces and duties of the firſt and ſecond table there is an inſeparable coherence.

2. From the relation it hath of a conſequent, and end, unto Chriſts aſcenſion.

1. Then it is related unto Chriſts aſcenſion, as the conſequent thereof. Whereas the Pſalmiſt, Pſalm. 68.18. mentioning the effect, or fruit of Chriſts aſcenſion in regard p. 283of his members, ſaith, that he received gifts for men. The Apoſtle in his quotation of this place, Epheſ. 4.8. expreſſeth the paſſage thus, He gave gifts unto men. Which variation ſheweth (as Fulke obſerveth in pag. 12. of his anſwere to the preface of Martin againſt the Engliſh tranſlations of the bible) wherefore Chriſt received gifts, viz; to beſtow them on his Church.

To receive, and give, are different actions; But yet, when receiving, or taking, is deſigned unto a farther giving, it is an uſuall Hebraiſme, to expreſſe the latter by the former.

In the words of the Pſalmiſt, there is (as Beza, Piſcator, and Rivet obſerve) an Ellipſis, which may be ſupplied thus; Thou having received, gaveſt gifts unto men. So that by a Metalepſis, the Conſequent is underſtood by the Antecedent; Chriſts receiving of gifts is put for his giving of gifts. Becauſe, as it is noted by A lapide, he received them not to keep them unto himſelfe, but to impart, and diſtribute them unto thoſe, whom God hath given him among the ſonnes of men.

There be two things amongſt many others, that diſcourage poore believers, and make them doubtfull of their ſhares in the fulneſſe of Chriſt.

1. The lowneſſe and meanneſſe of their condition. 2. The ſinfulneſſe and rebellion of their natures and lives.

Now thoſe words of the Pſalmiſt, Pſalm. 68.18. Thou haſt received gifts for men, yea for the rebellious alſo, hold forth comfort againſt both theſe particulars.

1. It comforts againſt the lowneſſe and meanneſſe of our condition. Thou haſt received gifts for men indefinitely. Gentiles, as well as Jewes; poore, as well as rich; unlearned as well as learned; deformed, as well as beautifull. No ſinleſſe abaſure whatſoever is any bar unto the bounty of Chriſt.

Yea, but ſaith the diſtreſſed conſcience, I am not onelyonly a deſpicable worme, but a ſinfull, and rebellious wretch, and what thoughts of favour can Chriſt have to ſuch an one?

Why thou haſt received gifts for men, ſaith the Pſalmiſt, yea, for the rebellious alſo. Every man is even from thep. 284wombe a rebell againſt the command, grace, and ſpirit of God. And therefore the rebellious here are denominated from more then an ordinary height of rebellion, contracted by cuſtome in ſinning, and ſuperadded unto that naturall contumacie, which is common unto all the ſonnes of Adam. No degree of rebellion renders uncapable of benefit, by the fulneſſe of Chriſts gifts, and graces, but what carrieth along finall impenitency with it. Thou haſt received gifts for the rebellious alſo: that is, for even the worſt of penitent rebels: ſuch as have beene notorious, and deſperate fighters againſt God, Children of diſobedience, or rebellion, fooliſh, deceived, ſerving diverſe luſts, and pleaſures, Tit. 3.3. What a plentifull portion of gifts, and graces did Chriſt poure upon Saul, when he was in the very ruffe, and greateſt heat of his rebellion, when he breathed out threatnings, and ſlaughter againſt the diſciples of the Lord.

By this you ſee, that one conſequent of Chriſts Aſcenſion, after his victories upon the Croſſe, Col. 2.12. regarding his favourites, and loving ſubjects, was a diſtribution of Spirituall gifts unto them. As it was the cuſtome of Generals, when after a victory in a forraigne warre, they returned in triumph unto their owne country to ſend preſents, and portions unto their friends, and to caſt gifts among the poore multitude, 1 Sam. 30.26,27. &c. Eſther 9.19,22. Joh. 7.38,39. Joh. 16.7.

But now ver. 10. of the fourth chapter of the Epheſians, the Apoſtle affirmeth this communication of gifts unto the Church, to be not a meere conſequent, but further, the very and it ſelfe of Chriſts aſcenſion. He aſcended farre above all heavens, that he might fill all things: that is, all his members with all graces neceſſary unto them, either in a generall way, as they were members of the Church, or in a more peculiar conſideration, if they were officers of the Church. The univerſall particle [all] is to be limited by the matter that is for the preſent handled. Now it is manifeſt by the whole ſeries of the Apoſtles diſcourſe, that he ſpeakes of the Church, and therefore all is to be reſtrained unto the Church, and her members. And of ſuch reſtraints of the p. 285particle, we have in this Epiſtle, beſides the preſent place, three inſtances, Chap. 1.10,23 Chap. 4.6, Beza thinkes, that the Apoſtle uſeth it here of ſet purpoſe, to ſhew that all difference betweene Jew and Gentile is taken away. Before Chriſts aſcenſion the heavenly dew of Gods grace fell onelyonly upon the fleece, the land of Canaan, but ſince upon the whole earth, upon even the fulneſſe of the Gentiles. For Chriſt aſcended farre above all heavens foreign, that he might fill all: that is, to paraphraſe the words by parallel places of Scripture, that he might poure his Spirit upon all fleſh, Joel 2.28. that the earth might be full of the knowledge of the Lord, as the waters cover the ſea, Eſay 11.9.

The Lutherans underſtand the words concerning the abſolute filling of all places with Chriſts manhood. Cajetan, Emanuel Sa, and others thinke, that to fill all, is as much, as to fulfill all promiſes, and prophecies, that were written of him in the old Teſtament.

But the interpretation of the words, which I have brought, is favoured, as expoſitours upon the place generally alleadge, by the ſcope unto which they ſerve for confirmation, by both the words foregoing of which they are an explication, and by the words following, which are of them an exemplification.

1. By the ſcope, not onelyonly of theſe words, but alſo of the whole verſe, nay of the two verſes immediately preceding, which is laid downe verſe 7. Ʋnto every one of us grace is given, &c. Now unto the confirmation of this, that unto every one grace is given by Chriſt, Chriſt's aſcenſion to fill every one, to fill all, is very aptly referred.

2. By the words foregoing, verſ. 8. of which they are an explication, When he aſcended up on high, &c. hee gave gifts unto men. To aſcend up on high is to aſcend up farre above all heavens; and to give gifts unto men is to fill all ſorts, and kinds of men with gifts. The Apoſtle ſeemes plainly, thinkes Beza, to allude unto the verſe followingp. 286that teſtimony of the Pſalmiſt, quoted verſ. 8. Bleſſed be the Lord God, who daily loadeth us with benefits, Pſalm. 68.19. The filling all things in the Apoſtle, is the ſame, that loading with benefits is in the Pſalmiſt.

3. From the words following, which are of them as it were an exemplification. And he gave ſome Apoſtles, and ſome prophets, and ſome Evangeliſts, and ſome paſtours and teachers, &c. ver. 11.

Every office there mentioned includeth, and preſuppoſeth gifts for it: for ungifted officers are no gift, or bleſſing, but a curſe, and judgment rather. In the words then, as there is expreſſed the inſtitution of Church officers, both extraordinary, and ordinary, ſo there is implied the qualification of theſe officers with abilities, and endowments for diſcharge of their ſeverall duties. Now from the qualifying of Church officers with the graces of edification, we may inferre the furniſhing of Church members with the graces of ſanctification: Becauſe thoſe were purpoſely conferred for the production, augmentation, and confirmation of theſe. He gave ſome Apoſtles, and ſome Prophets, and ſome Paſtours and teachers; for the perfecting of the ſaints, for the edifying of the body of Chriſt, verſ. 11.12. And the ſaints are not perfected, untill they be filled with grace. The body of Chriſt is not edified, unleſſe Chriſt fill all in all, unleſſe in every part of this body myſticall, all faculties of the ſoule, and all members of the body be cloathed with befitting graces.

In theſe words then, we have a deſcription of the effuſion of the ſpirit upon the Church, 1. a finito. 2. ab adjunctis intenſionis & extenſionis.

1. Afinito, medio, ſive deſtinato, the meanes deſigned to make way for it. Chriſt's glorious aſcenſion, He aſcended far above all heavens, that he might fill all, Joh. 7.38,39. Chapt. 16.7. It is Chriſts errand, and buſineſſe into heaven; and therefore you may be confident he will mind it, and be very intentive upon the compaſſing of it. The eye, and heart of a wiſe man is almoſt never off from the end of any important action. It were then blaſphemy but to imagine, that Chriſt,p. 287in whom are hid all the treaſures of wiſedome and knowledge, ſhould not conſtantly have in his conſideration, and intention, the end of ſo glorious and action, as his aſcenſion far above all viſible heavens, into paradiſe, the houſe of God, the third heaven, the heaven of heavens.

Next we have the adjuncts of this effuſion of the ſpirit, the intenſion, and extenſion of it.

1. The intenſion, meaſure, or degree of it. It was in compariſon of that ſparing communication of the ſpirit before Chriſt's aſcenſion, a filling. The ſpirit was not as before, onelyonly ſprinkled, but powred forth. It did deſcend not in drops, or dew, but in ſhowers of bleſſing, Ezek. 24.26. The Holy Ghoſt is now ſhed on us abundantly, Tit. 3.5,6. foreign, richly, as it is varied in the margent: that is, largely, or plenteouſly.

2. We have the extenſion of it: It was a filling of all. He aſcended, that he might fill all: that is, that he might fill the univerſall Church, and every true, and genuine member thereof. The ſubject then of this diſtribution of the gifts of the Holy Ghoſt, is generall, and univerſall, and that in as many reſpects, as the Church is now ſaid to be Catholick▪ In reſpect of 1. place. 2. perſons. 3. time.

1. In reſpect of place. It is no longer a little garden incloſed within the territories of Jacob, but a ſpacious field diffuſed, ſucceſſively at leaſt, through all nations, all lands, and countries.

2. In reſpect of the perſons: Becauſe this filling excludes no ſort, or condition of men, neither Jew, nor Gentile, Greek, nor Barbarian, bond, nor free, male, nor female. Thus Dionyſius Carthuſianus expounds here the univerſall ſigne. He reſtraines it unto men, and takes it diſtributively, de generibus ſingulorum, He aſcended farre above all heavens, ut impleret omnia genera hominum, id eſt, quoſdam de univerſis generibus hominum: donis & gratiis ſpiritus Sancti. That he might fill all ſorts, kinds, or conditions of men: that is, ſome of all ſorts, with the gifts and graces of the holy Spirit.

Laſtly, in reſpect of time: This diſtribution was not confined unto the times preſently after Chriſts aſcenſion, but if we ſpeake of ordinary gifts of the Spirit, to continue untill the p. 288laſt day, according unto that promiſe of our Saviour, That he will be with, as the miniſters, ſo the members of the Church, alwayes, even unto the end of the world, Math. 28.20. What comfort doth this place afford againſt the badneſſe, barrenneſſe, unhealthineſſe, or any other incommodiouſneſſe of the place of a mans habitation: againſt the meanneſſe, or miſery of a mans condition: againſt the iniquity of the times upon which a man is caſt! 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. qqCaeterum mihi non diſplicet illa quo que interpretatio, quae foreign interpretatur omnia Chriſti officia: & foreign, 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 etiàm 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 foreign, 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.

p. 289The 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 Co…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 ourp. 290Lord 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, onelyonly 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 wounds and diſeaſes of our ſoules be many, and deepe, the oyle of gladneſſe, wherewith Chriſt was anoynted above his fellowes, is able top. 291heale them. Siquidem ante faciem unctionis Chriſti, nullus omnino ſtare poterit morbus animae, quamlibet inveteratus, ſaith Bernard in the but now cited place. The Yoake (ſaith the Prophet) ſhall be deſtroyed, becauſe of the anoynting, Eſay. 10.27. Where ſome by yoake underſtand the yoake of ſinne; and by the anoynting the ſpirituall anoynting of Chriſt with the Holy Ghoſt. If unrighteouſneſſe hath a kingdome, and dominion in all men by nature, Chriſt is a King of righteouſneſſe, that will in all his members overthrow the reigne, and dominion of unrighteouſneſſe here in this life, and deſtroy the very being, and exiſtence of it in death; that will batter, and weaken all its ſtrong holds now, and utterly raze and demoliſh them then. If our ſoules be overſpread with ſpirituall darkneſſe, and ignorance, with the noyſome fogs, and miſts of iniquity; why Chriſt is a ſunne of righteouſneſſe, upon the firſt ariſing of which in our hearts, our ignorance and luſts will be diſperſed, and ſcattered; but when it ſhall come to its full ſtrength, then all ſhadowes ſhall fly away, Canticl. 4.1. All darkeſome clouds, nay the thinneſt vapour, as well as the thickeſt miſt, ſhall be diſpelled, and waſted: Even all the remainders of the old man, the leaſt reliques of the fleſh, ſhall have a totall aboliſhment, and be utterly rooted out of the ſoule: All conflicts, and combatings of the Law of the members, with the law of the mind, ſhall then receive an everlaſting period.

2. Here is conſolation againſt their emptineſſe of grace, againſt the wants, weakneſſe, and imperfection of their holineſſe. How many and great ſoever their wants be, how defective ſoever their graces, how imperfect ſoever their holineſſe, yet by union with Chriſt, and conſequently communion in, and conformitie unto his fulneſſe, they ſhall be made compleate, and perfect. Ye are compleate in him, Col. 2.10. As by reaſon of a compleatneſſe and perfection in him, imputed to you for juſtiſication, ſo alſo by a compleatneſſe from him, really imparted unto you for ſanctification. Chriſt hath riches, and treaſures for their poverty, a wardrobe for their nakedneſſe, a fulneſſe for their emptineſſe, an unmeaſurableneſſep. 292of the ſpirit to ſupply any deficiency, to remove any decayes of grace, and to make up whatſoever is wanting for the full faſhioning of Chriſt in their hearts. Indeed an abſolute fulneſſe is not to be expected, as long as we carry about us theſe robes of fraile fleſh. Here ſomething will ſtill be lacking to our faith, and other graces. As the ſunne communicateth it's light unto the moone, leaſurely, by degrees, till ſhe come to her full light, till it be full moone. So Chriſt the ſunne of righteouſneſſe gradually conformeth his members unto that fulneſſe of grace, which dwelleth in him; So that here below, they are but in a ſtate of infancy, and ſo ſubject to defects. But yet he poureth out his ſpirit and grace upon them in ſuch order, and meaſure, as that they proceede from ſtrength to ſtrenth, Pſalm▪ 84.7. like the ſunne to the perfect day, Prov. 8.18. Untill at laſt they arrive unto an abſolute fulneſſe of grace, in reſpect both of parts, and degrees, incompatible as with mixture, ſo with meaſure, admitting neither of decay, nor growth. Then they ſhall be at the well-head, and therefore brimme-full of grace, each according to his capacity. They ſhall have ſo much grace, as they can hold. When I awake (ſaith David) I ſhall be ſatisfied with thy likeneſſe, Pſal. 17. verſ. 15. I ſhall be full of thy Image; it is by ſome tranſlated filled with all the fulneſſe of God, Epheſ. 3.19. Unto us then God will be all in all, 1 Cor. 15.28. Unto the reaſon, as Bernard deſcants upon thoſe words, he will be plenitudo lucis, unto the will multitudo pacis, unto the memory continuatio aeternitatis. Here we are but ſprinkled with the ſpirit, with a few drops of it: In heaven it ſhall be poured moſt plentifully upon us. Here we are but covered with a parcell of grace, and holineſſe, there we ſhall be cloathed all over with it. There ſhall be no more any ſpots, blemiſhes, or wrinckles in our holineſſe, Epheſ. 5.27. No longer any eb's of our graces, any fainting of our hope, any dulneſſe in our devotion, any drooping of our love, any languiſhing of our zeale. All ſhall be blowne into a purer flame, and advanced to a degree of Angelicall ſublimitie. Thoſe firſt fruites of the ſpirit, which are but ſowne in ourp. 293ſeede time here, ſhall then ariſe, & grow up into a full harveſt of grace, an entire, pure, unmixed, & abſolute fulneſſe: For then we ſhall all come, &c. unto a perfect man, unto the meaſure of the ſtature, or age, of the fulneſſe of Chriſt, Epheſ. 4.13. Of which words I ſhall reckon up three of the moſt probable expoſitions, that I have met with. And they proceed according unto the threefold acception of Chriſt in ſcripture. It is taken, 1. For Chriſt himſelfe, 2. For the Image of Chriſt, Gal. 4.19▪ Ʋntill Chriſt be formed in you: that is, untill the Image of Chriſt be ſtamp't upon you; conſiſting in the knowledge of him, & conformitie unto him both in qualitie, & practiſe, as Mr Perkins ſheweth at large upon the place.

3. It is taken myſtically, for Chriſt conſidered as a head joyned with his body, the Church, 1 Cor. 12.12.

1. If you take Chriſt here, for Chriſt himſelfe. Why then anſwerably the fulneſſe of Chriſt is to be underſtood of ſuch a fulneſſe, as was formally in Chriſt himſelfe, either in the graces of his ſoule, or in the ſtature, and growth of his body. Unto the meaſure of both which we may be ſaid to come in regard of our graces at the reſurrection, analogically and proportionally. Becauſe there ſhall then be in our graces a fulneſſe or perfection of degree, or quantity. Even as there was in the graces of Chriſt from the very firſt moment of his conception, as there was in the growth of his body at his reſurrection.

2. If Chriſt be here put for the Image of Chriſt, then the fulneſſe of Chriſt is to be underſtood, exemplariter, of a full conformitie unto the fulneſſe of grace, and glory in Chriſt. At the reſurrection our reſemblance of Chriſt ſhall be full and perfect, the Image of Chriſt ſhall be fully framed, or faſhioned in us. So that then we ſhall receive the full ſhape of Chriſtians: Chriſt ſhall then (As Muſculus upon the place expreſſeth it) grandeſcere in nobis. Our now weake, and as it were, infant graces ſhall then come unto a perfect man, unto a ripe age, unto the meaſure of the ſtature of fulneſſe, or unto the meaſure of a full ſtature, and be in nothing defective, not ſo much as in point of degree.

p. 294Thirdly, If Chriſt be taken Myſtically, why then the fulneſſe of Chriſt here is extrinſick, the ſame with that, Epheſ. 1.23. The Church, which is his body, the fulneſſe of him, that filleth all in all. And then the meaning of the words is, untill the myſticall body of Chriſt grow to ripeneſſe, and perfection, untill all that belong to the election of grace, all that be ordained to eternall life, be gathered, and added unto the Church, and untill every member arrive unto a full growth, unto a full meaſure of grace, and glory. And this I conceive to be the moſt probable ſence of the words▪ for as Cornel. A lapide well obſerveth, the Apoſtle ſaith, untill we come to a perfect man, and not, untill we come unto perfect men: becauſe he ſpeakes not of Chriſtians, conſidered ſeverally, but rather of the whole Church, which he compareth unto one perfect man, of which man the Church is as it were the body, Chriſt himſelfe the ſoule, and head. Now when the body commeth unto it's fulneſſe of growth, the head alſo commeth thereunto; as alſo the ſtrength, vigour, quicknance, and efficacy of the ſoule; its union with, and information of the body, which (though the ſoule it ſelfe be indiviſible) is diviſible, and conſequently coextended with the body. Even ſo in like manner, when all the members, that ſhall be added unto the Church, ſhall come unto their full growth, and perfection in grace; why then Chriſt, conſidered under a myſticall capacity, as head of his Church, may be ſaid to come unto his full growth, age, or ſtature too: And his union with his Church and members will then abſolutely be full, and compleate.

I come in the laſt place unto the uſes of exhortation. From the all-fulneſſe of Chriſt's grace, we may be exhorted unto two duties, 1. Humiliation for the imperfection of our graces; 2. Diligence, and conſtancy in the growth of our graces.

1. Unto Humiliation for the imperfection that is in our owne graces: and to give the better edge unto this exhortation, I ſhall propound two motives.

1. The perfection of the holineſſe of the ſecond Adam ſhould mind us of that perfect holineſſe, which we loſt in p. 295the firſt Adam. And reflexion on ſuch an unvaluable loſſe cannot but ſtrike the heart of any one with a deepe meaſure of godly ſorrow, that is not ignorant of the worth, and neceſſity of grace.

2. All aberrations from the rule are blemiſhes; and therefore ſeeing our graces fall ſo infinitely ſhort of that perfection, which is in the patterne of grace, Chriſt Jeſus, all our graces are defective, and ſinfull, and ſo preſent matter for ſpirituall mourning. Can we behold the Sun of righteouſneſſe, and not bluſh at the menſtruous rag's of our own righteouſneſſes? Can we looke upon the bottomleſſe fountaine of holineſſe in Chriſt, and not be aſhamed of our ſhallow brooke, that would ſoone waxe dry, if it were not continually ſupplied from the aforeſaid fountaine? Alas! what are our drops unto his ocean? our ſparks, or beames unto his ſunne? His gifts and graces were in compariſon of ours unmeaſurable. God gave not the ſpirit by meaſure unto him: But what a narrow meaſure is there in the brighteſt gifts, and endowments of the moſt glorious ſaints, that ever lived upon the face of the earth. And this meaſure ariſeth from mixture with contrary luſts, and corruptions. The Holy Ghoſt repleniſhed the heart of Chriſt from the very conception: The word was no ſooner made fleſh, but it forthwith was full of grace, and truth; But Satan hath filled our hearts from the very wombe with a body of ſin, and death, armies of luſts and corruptions like the Midianites, which lay on the ground like graſhoppers for multitude, Judg. 7.12. As ſoone as we were conceived, we were forthwith full of all the ſeeds of ſinne, ignorance, and errour. In Chriſt were unſearchable riches of grace: But we are like the foole in the Goſpell, Luk. 12.21. that was not rich towards God. Like the Church of Laodicea, Revel. 3.18. that was wretched, miſerable, poore, blind, naked. In him were hid all the treaſures of wiſedome, and knowledge; In us there are (to allude unto the expreſſion of the Prophet upon another occaſion, Eſay. 45.3.) treaſures of darkneſſe, the treaſury of an evill heart, Math. 12.34,35. The ſonne of man was cloathed with a garment of holineſ…e downe to the foote, Revel. 1.13. p. 296Whereas the robe of our graces is farre more narrow, and ſcanty, then the filthy garments of our corruptions. Chriſt was a lambe without blemiſh, and without ſpot: Whereas alas there is a ſpot in the deareſt Children of God, Deut. 32.5. the ſpot of Originall, and Actuall ſinne: their pureſt graces, and moſt ſpirituall duties are beſpotted, and diſtained by the adheſion of ſinfull luſts, and corruptions. The eyes of Chriſt are pure, white, and precious, like orient Jewels, or ſparkling Diamonds. His eyes are as the eies of doves by the rivers of water, waſhed with milke, and fitly ſet, or (as it is in the margent) ſitting in fulneſſe: that is, fitly placed, and ſet as a precious ſtone in the foile of a ring, Cant. 5.10. But now our eyes are not onelyonly darke, and dimme, but impure, and uncleane, 2 Pet. 2.14. full of Adultery. Grace was poured into his lips, Pſal. 4.2.5. his lips are full of grace, tis in the old tranſlation: But now our tongues are full of deadly poyſon, Jam. 3.8. Our mouthes are full of curſing and bitterneſſe, Rom. 3.14. God anoynted Jeſus Chriſt with the holy Ghoſt, and he went about doing good, &c. Acts 10.38. But that the greateſt part of men have received no ſuch anoynting is witneſſed by their unactiveneſſe for the glory of God, and good of the Church: They are as unprofitable burdens unto the earth, as the Sodomites, whoſe iniquity was fulneſſe of bread and the abundance of Idleneſſe, Ezek. 16.49.

2. We may hence be exhorted unto diligence, and conſtancy in the growth of our graces. For let our progreſſe in them be never ſo great, yet ſtill we ſhall come farre behind out patterne, and never be able here to reach his all-fulneſſe. Thoſe that learne to write, will labour to come as nigh their copy, as they can. And in all handy-crafts, learners endeavour a full conformitie unto their rules, and patternes. And therefore we may conclude, that we can never be too conformable to the holineſſe of Chriſt, which God hath propounded unto us for a ſamplar to imitate. He was full of grace, and therefore we can never be gracious enough. In him were hid all the treaſures of wiſedome and knowledge: And therefore we can never be knowing enough. We deſire a full conformitie unto the glory, and happineſſe of Chriſt; And therefore it is very irrationall top. 297thinke upon a ſtay or ſtoppe in the way thereunto, to wit, a conformity unto his grace, and holineſſe. What is ſpoken of the degrees of grace and light in the Church, Cant. 6.10. may be applied unto every Chriſtian. In his firſt converſion, he looketh forth as the morning: When he arriveth unto further maturity, he is faire as the moone, that hath a mixture of ſpots with her fulleſt light: But in the ſtate of glory, he will be cleare as the ſunne. But though for the perfection of his grace, he ſhall reſemble the light of the bodily ſunne, yet his brightneſſe can never equall the ſplendour of the ſunne of righteouſneſſe. We ſhould not therefore content our ſelves with a dawning light, with the twi-light, with ſtarre or moone-light, but our hearty prayer and unfeigned endeavour ſhould be, that our path may be as the ſhining light, that ſhineth more and more unto the perfect day, Prov. 4.18.

Thirdly, There dwelled in Chriſt's manhood an allfulneſſe of power. In the mid'ſt of the throne ſtood a lambe, as it had been ſlaine, having ſeven hornes, and ſeven eies, &c. Rev. 5.6. It had ſeven hornes, a fulneſſe of power to execute, as well as ſeven eies, a perfection of wiſedome to contrive, whatſoever was needfull for the protection, and guidance of the Church. In the ſtate of humiliation, Chriſt's manhood had power of working miraculous, and ſupernaturall effects: it caſt Divels out of thoſe, that were poſſeſſed with them: cured many diſeaſes, that were incurable by naturall meanes: reſtored ſight to thoſe, that were borne blind: raiſed the dead unto life: one from the bed, another from the beere, and a third from the grave, Mat. 11.5. The very wind and the ſea obeyed him, Mark. 4.41. And now in his ſtate of exaltation, his humanity is ſtill inſtrumentall, in the all-powerfull works of Vocation, and ſanctification: And in the laſt day, it will be a powerfull inſtrument in the reſurrection, and full glorification of all the Saints.

For the clearing of this, diſtinguiſh we of a twofold power: one morall, by way of impetration: ſecondly, another Phyſicall, by way of proper, and reall influxe, or efficiency.

1. We grant, that Chriſts humanity had, and ſtill hath a p. 298morall power of working miracles, and all workes above the courſe of nature. Looke, as men are ſaid to have a power of doing that, which they commonly effect by their intereſt in their friends, as by the prevalency of their wealth: So the manhood of Chriſt is ſo intereſted in the favour of God, as that it can prevaile with him for doing whatſoever pleaſeth him in heaven and in earth. This morall power, &c. was congruent unto Chriſt in his ſtate of humiliation, in regard of his propheticall office, for the confirmation of his doctrine, which was ſo farre above the reach of naturall reaſon, as that it would hardly find acceptance with the ſons men, unleſſe it had been back't with wonders, and miracles of an unqueſtionable veritie, Heb. 2.4. And no leſſe requiſite is it unto his manhood, now 'tis exalted at the right hand of God, for the gathering, ruling, and protecting of, and providing for his ſubjects; as alſo for the reſtraining, overruling, and finally ſubduing all his, and his Churches adverſaries. That this is all the power Chriſt's humanity hath of working miracles is affirmed not only by Proteſtants, but alſo by Papiſts, Vaſquez, Becanus; and amongſt the ancient Schoolmen by Alenſis, Bonaventure, Scotus. Chriſt's ſoule (ſaith rrIn aliquam tranſmutationem aliquod Agens poteſt dupliciter uno modo per potentiam in ipſo formalitèr exiſtentem. Alio modo non per potentiam in ipſo exiſtentem, ſed per virtutem alterius ipſi affiſtentem: poſſumus enim non ſolum ea quae poſſumus per nos, & per virtutem propriam, ſed ea, quae poſſumus per amicos, taenquam per potentian nobis aſſiſtentem. His ſuppoſitis dicendum eſt ad quaeſtionem, quod ſi loquamur de potentia animae Chriſti quae eſt in Chriſto formalitèr, & ſecundum ſe, ſic anima Chriſti non habuit omnipotentiam, nec habere potuit, &c. Si autem loquamur de potentia janimae Chriſti non perficiente ipſam formaliter, ſed ſolùm aſſiſtente, ſecundum quam dicimur poſſe ea, quae per Amicos poſſumus: Sic dicendum, quod anima Chriſti habuit potentiam ad omnes mutationes miraculoſas, ordinabiles ad finem & fidem incarnationis. Cujus ratio eſt, quià ei, cui competit primò docere ca quae ſunt ſupra ratioren humanam, competit habere potentiam faciendi opera ſupernaturalia, talem Doctrinam confirmantia. Sed Chriſto competebat tanquam primo & principali doctori, docere ea quae ſunt ſupra naturalem rationem, maximè, quae pertinent ad ſalutem hominum, quae eſt finis incarnationis, ergo ipſi competebat habere potentiam faciendi opera ſupernaturalia, talem doctrinam confirmantia. Hanc autem potentiam non habuit fibi formalitèr inhaerentem, ut prebatum eſt, ſed habuit ſibi aſſiſtentem, quatenus divina virtus operatur talia, quae confirmabant doctrinam bumanam. lib. 3. diſtinct. 14 quaeſt. 5.Durand hath power to worke any miraculous changes, referrible unto either the end, or beliefe of his incarnation, not p. 299by any power formally inherent in itb;ut by the power of the Godhead, infallibly aſſiſting of it.

Yea, but you will ſay, this power of working miracles by impetration was communicated unto ſome of the Prophets, unto the Apoſtles, and diverſe primitive ſaints, and therefore not the peculiar priviledge of Chriſt.

For anſwere: This morall power of working miracles was in them only in a tranſient way, as they were prompted by the holy ſpirit. God bearing them witneſſe, both with ſignes, and wonders, and with divers miracles, and gifts of the holy Ghoſt, according to his owne will, Epheſ. 2.4. God followed his owne will, not theirs, in the working of miracles. Though Gehazi by the direction of Eliſha, 2 Kings 4.31. laid his ſtaffe upon the face of the Shunamites child, for the raiſing of it from the dead; Yet God, we ſee, withdrew his help, and aſſiſtance.

But now this power was in Chriſts humanity, permanently, and as it were, habitually: For he alwaies could, and ſtill can prevaile with God, whenſoever pleaſed him for the working of any miracle, for the illightning of any mind, though never ſo darke, for the ſanctifying of any heart, though never ſo prophane, & carnall. The will of Chriſts manhood, although it be a humane will is yet the will of a divine perſon, and therefore if it be abſolute, it is alwaies effectuall, & ſucceſſefull. He never abſolutely, & effectually willed any thing, but what was agreeable unto Gods abſolute will, the will of his decree, or good pleaſure. And therefore thoſe prayers of his, which proceeded from this abſolute will of his, were alwaies heard John. 11.42. This morall power of Chriſts manhood I have treated of at large in what I have ſaid touching the fulneſſe of Chriſts office, and authority; and therefore I might take my leave of this point, if ſome Papiſts did not aſcribe unto Chriſts humanity, not onelyonly a morall, but alſo a phyſicall power of working miraculous, and ſupernaturall effects, whoſe doctrine I ſhall briefely examine, and ſo paſſe on.

This phyſicall power is by way of proper, and reall influxe, or efficiency. And thus an Agent hath a power of doing that onelyonly, which it can truely, and really effect.

p. 300This phyſicall power is againe twofold, of a principall, or inſtrumentall cauſe.

It is agreed on all hands, that the manhoood of Chriſt hath not ſuch a phyſicall power of working miracles, as belong's unto a principall cauſe. God alone doth great wonders, Pſalm. 136.4. It is only the ſſSuarez in ter. part. Thom. tom. 1. diſp. 31. Sect. 4.authour of nature, that hath power above nature. In every miraculous worke, the lawes of nature are as it were broken; and therefore no creature can after this manner worke, as a principall Agent; But he alone, who is above all the lawes of created nature, and can worke upon all things per modum Imperii, aut efficacis voluntatis by way of command, or effectuall will. If he ſay, let there be light, there is light, Gen. 1.3. He can command the light to ſhine out of darkneſſe, 2 Cor. 4.6.

All the controverſy then is concerning ſuch a phyſicall power, as is inſtrumentall; and here Capreolus, Cajetan, Ferrarienſis, Suarez, Gregory de Valentia, and others maintaine, that it worketh miraculous, and ſupernaturall effects, as a phyſicall inſtrument of the Deitie.

Againſt them out of Vaſquez in primam part. Thom. tom. 2. diſp. 176. cap. 3. and others, I ſhall ſhape this following argument. When any thing is aſſumed to be an inſtrument unto any effect, there is not only the relation of an efficient and effect, between the principall cauſe and the effect, but alſo betwixt the principall cauſe and the inſtrument; becauſe the effect iſſueth, or proceedeth from the principall cauſe by the inſtrument: And the inſtrument doth that really, and truly, which before it did not. Now if there be in the effect any ſuch relation of emanation from, and dependancy upon the inſtrument, then it is either out of the nature of the inſtrument, or elſe by ſome change wrought in the inſtrument. Now to apply this unto our purpoſe. If the miracles, and other ſupernaturall workes wrought by Chriſt, carry the relation of an effect unto Chriſts humanity, as a phyſicall, and proper inſtrument, why then this reference is either according unto the nature of Chriſt's humanity, conſidered in it ſelfe; or elſe by vertue of ſome new change wrought in the humanity.

p. 3011. They themſelves will confeſſe, that it is meerely by the will and good pleaſure of God, and therefore not by any naturall vertue of the humanity. If they ſay, that it is by ſome ſuperadded vertue, whether permanent, or tranſient, it matters not: Why then, I demand, Whether this ſuperadded vertue be naturally in it's owne nature, conſidered in it ſelfe, proportioned, or utterly diſproportioned unto any thing in theſe miraculous, and ſupernaturall effects. If it carry no naturall proportion unto any thing in them; why then, it ſelfe will need a new, and farther elevation, and the communication, or derivation of it, unto the humanity, will be alltogeather uſeleſſe to elevate it unto ſuch a height of activity, as is pleaded for. If you ſay of this ſuperadded vertue, that it hath any naturall proportion unto ſomething in theſe miraculous, and ſupernaturall effects, why then, it hath alſo ſome previous action, naturally proportioned unto ſomething or other in them: and what that is could never yet be by any aſſigned, or ſo much as imagined. What previous action was there in any thing, in the clay, or ſpittle, that carried any the leaſt naturall proportion unto any thing in the reſtoring of his ſight that was borne blind, Joh. 9.6,7? What foregoing influence could there be in any thing in the voice of Chriſt, naturally proportioned unto the reunion of the ſoule and body of Lazarus, and the raiſing of him out of his grave, Joh. 12.43,44? Vix concipi poteſt (ſaith Suarez in tert. part-Thome tom. 1. diſp. 31. ſect. 5. pag. 485.) quomodò aliqua qualitas ſit ex natura ſuâ potens ad expellendos Daemones, & curandos omnes morbos uno momento ſine reſiſtentia, & non per alterationem aliquam, ſed per modum imperii, neqúe naturali neceſſitate, ſed ad nutum humanae voluntatis. It can hardly be conceived, how any quality ſhould be of it's own nature powerfull to expell Devils, and to cure all diſeaſes in one moment without reſiſtance, not by any alteration, but in a way of command, not by naturall neceſſity, but upon the beck of the humane will in Chriſt. What he ſpeakes of qualities, may, a fortiori, be applied unto any tranſient motion ſtampt upon, and received in the humanity. All this diſcourſe is built upon that of Aquinas part. 1. quaeſt. 45. p. 302art. 5. A phyſicall inſtrument cooperates, diſpoſitivè, unto the effect of the principall Agent. And indeed with what reaſon can that be intitled a phyſicall inſtrument, which hath no naturall tendency unto an effect, and of it ſelfe contributes nothing at all thereunto? Wool then cannot be a phyſicall inſtrument of cutting: Neither Moſes his rod of dividing the red ſea: Nor Rammes hornes of blowing down the walls of Jericho.

Here the ſticklers for this phyſicall power have beſides that concerning a ſuperadded vertue, already confuted, two other evaſions.

1. Some ſuppoſe, that the manhood of Chriſt may be elevated unto a phyſicall inſtrumentary efficiency of miraculous, and ſupernaturall effects, meerely by conjunction with, and actuall ſubordination unto the vertue of the Godhead, as the principall Agent, without any power of agency ſeated in the manhood. This conceit is oppoſed by Suarez in tert. part. Thomae diſp. 31. ſect. 6. pag. 493, 494. and others, upon this ground. Becauſe the progreſſe of an Agent, or efficient, unto its ſecond act, action, preſuppoſeth in it the firſt act, an active power. A forreigne power without it extrinſecally aſſiſting of it will not ſerve the turne: it muſt be a power intrinſecall unto the efficient, either by way of identity, or information. The actions of God preſuppoſe an active power in him by way of identity: The actions of the creatures preſuppoſe active powers in them, that are qualities. Indeed metaphorically, and improperly, we may be ſaid to be able to doe that, which we can procure to be done by our friends, or by our money. But to ſpeake properly, and phyſically, no Agent whatſoever can be ſaid to be able for an action, ſo much as in an inſtrumentall way, that hath not in it ſomething, that is a principle of ſuch an action. But now this ſubordination of the manhood unto the Godhead, is meerely by extrinſecall denomination. For, as they ſtate it, it neither preſuppoſeth, nor addeth any active power unto the manhood, that is formally & intrinſecally in it. The Vertue, or active power of the Godhead ſubſiſts in the Godhead it ſelfe, and is eſſentiall unto it: and therefore the manhood cannot be formally, and intrinſecally inveſted with p. 303it; and conſequently it cannot thereby beexalted to be a phyſicall inſtrument of miraculous, and ſupernaturall actions, of producing which, it hath not in it ſelfe any active power.

Yea, but ſay the fautors of this opinion, an inſtrument workes not in its proper vertue, but in the vertue of the principall efficient: Therefore immediate conjunction with the vertue of the principall cauſe, is ſufficient to conſtitute, and denominate an inſtrument, in actu primo.

For anſwere: that uſuall ſaying may have two ttSuarez in tert. part. Thomae diſp. 31. ſect. 6. p. 496.ſences: Either that there is an utter nullity of vertue: or that there is an improportion and inſufficiency in the vertue of inſtruments towards their effects.

1. That there is an utter, and abſolute nullity of vertue in inſtruments towards their effects, that they worke not by any vertue, which they have, intrinſecally, in themſelves, but only by the extrinſecall vertue of the principall agent. And this if we ſpeake of phyſicall inſtruments is moſt untrue. For action is a ſecond act; and therefore ever preſuppoſeth in the Agent, which it denominateth, a firſt act, an active power, not onelyonly extrinſecall, which is without it, but alſo intrinſecall, which is either in it, or really the ſame with it. Impoſſible is it, for any thing to have ſo much as an inſtrumentall concurrence unto that in reſpect of which it is not cloathed with a power of Agency.

2. This ſaying may have another meaning: It may denote onelyonly the improportion, and inſufficiency of the vertue, that is in inſtruments towards their effects, that they are not able of themſelves to produce their effects, without the ſupply, and aſſiſtance, or motion, and application of their principall efficient. Thus an axe though it hath an edge, a fitneſſe to cut, yet it cannot actualy cut, unleſſe it be applied by the hand of the workeman. And this ſence I grant to be true, and ſound; but then it maketh nothing to the purpoſe.

A ſecond evaſion, which others fly to, is an obedientiall active power, compleated by the extraordinary concurſe of God; and here they paſſe ab hypotheſi ad theſin; and affirme, there is ſuch a power in every creature. Looke, ſay they, as there is an p. 304obedientiall paſſive power, in every creature to receive whatfoever God will put into it, and to be made whatſoever God will make of it. God is able of theſe ſtones to raiſe up Children unto Abraham, Math. 3.9. So likewiſe there is in every creature an obedientiall active power, whereby it may be elevated unto the working of whatſoever God will effect by it. According unto this power, the ſacraments (ſay they) are elevated to be phyſicall inſtruments of grace: Materiall fire in hell inabled to burne, and torment ſpirits: the words of conſecration in the mouth of a maſſing prieſt, exalted to be phyſically inſtrumentall in the tranſubſtantiation of bread and wine into the body, and blood of Chriſt. This power they tearme radicall or fundamentall, becauſe it is undiſtinguiſhed from the entity of every creature, and ſuperaddeth nothing thereunto but a non-repugnancy, or a relation. And they call it alſo a remote power, becauſe it hath only an inchoate, and incompleate proportion unto miraculous, and ſupernaturall effects, which is compleated by the extraordinary concurſe, or influence of God, elevating the creature beyond the power, and force of it's owne nature.

For anſwere, 1. The inſtances they bring for confirmation of this obedientiall active power, are a moſt pitifull, and miſerable begging of the queſtion: for they are denied by not onelyonly Proteſtants, but alſo Papiſts, As Vaſquez, Becanus, Faber Faventinus, and generally all Scotiſts: And if I gueſſe not amiſſe, this knack was devis'd for the ſupport of the ſacraments phyſicall efficiency of grace; As alſo of the phyſicall operativeneſle of the words of conſecration, in that new an impious figment of tranſubſtantiation. To bring then theſe two, as a chiefe proofe thereof, bewrayes a great barrenneſſe of other arguments. Revius in his Suarez repurgatus pag. 922, 923. ſuppoſeth that this obedientiall active power in every creature unto any effect, is a kind of omnipotency; The attribution of which unto a creature, every one will acknowledge to be blaſphemous. Indeed Suarez in tert. part. Thomae. tom. 1. diſp. 31. §. 6. p. 509. ſtickes not to tearme it, omnipotency. And afterwards, pag. 514, 515. he ſaith, that though it be finite, and limited intenſively, and entitatively, yet it is infinite, p. 305and unlimited extenſively, and objectively: It may be extended unto any thing whatſoever, which God can doe, either by himſelfe, or by any other creature. I know, they will ſay, that this omnipotency is but ſubordinate, ſecondary, derived, and inſtrumentary. But omnipotency is an incommunicable attribute of the Deitie: and to talke of a communication of incommunicable attributes is new and ſtrange divinity. Suarez him ſelfe in the controverſy of the Ʋbiquitaries, would diſclaime any ſecondary omnipreſence of Chriſts humanity: And why then here doth he contend for a ſecondary, or derived omnipotency of it.

But I ſhall more particularly argue againſt this obedientiall active power, 1. from the diſtribution of an active power, in generall, 2. From the utter diſproportion, that is betweene any creature, and ſupernaturall or miraculous effects, 3. From a compariſon betwixt an obedientiall active and paſſive power.

1. From the adequate diſtribution of an active power, in generall. Every active power of …creature is either naturall, or ſupernaturall. For it is either it's entity, or naturall quality, and then it is naturall: or elſe it is ſupernaturally ſuperadded, and infuſed by God, and then it is ſupernaturall. But now this obedientiall active power is neither naturall, nor ſupernaturall. It is not naturall, for then what proportion could it have unto ſupernaturall effects? neither is it ſupernaturall, becauſe it is ſay the inventors of it, really the ſame with the nature of every creature.

Suarez anſwereth, that however this obedientiall active power be ſometimes naturall, ſometimes ſupernaturall, entitativè, in regard of it's entity, yet it can never be naturall quoad uſum, ſeu quoad munus potentiae, vel quoad modum agendi, quia non agit juxta commenſurationem, vel propriam inſtitutionem, ſeu ſpecificationem ſuae entitatis, neque cum concurſu, ſeu auxilio ſibi debito, nec denique ad effectum, vel actionem ſuae naturae proportionatam. In tert part. Thom. diſp. 31. ſect, 6. pag. 507.

p. 306Unto This I reply, that there is a ſuitableneſſe, or proportion betwixt every active power, and the adequate uſe, or application thereof: and therefore, if the entity of this obedientiall active power be naturall, ſo muſt alſo the adequate, and totall uſe, and application thereof be too.

A ſecond argument is from the utter, and totall diſproportion, that is betwixt every creature, and miraculous and ſupernaturall effects.

I know, they diſtinguiſh of a compleate, or conſummate, and an inchoate, or incompleate proportion unto any thing, that God can produce either immediately by himſelfe, or mediately by any other creature.

But can they expreſſe, or imagine, what inchoate proportion there is in a ſtone unto the beatificall viſion, or in a fly unto the production of an Angell. Are not things materiall and immateriall altogeither diſproportioned? What Phyſicall influence can water, or fire have upon the efficiency of grace, faith, hope, or love? And anſwerably how can grace be phyſically productive of water or fire? Some creatures are in regard of qualities contrary; and therefore impoſſible they ſhould be in any the leaſt degree proportioned, in regard of mutuall production. What proportion can there be in fire, unto the production of water; or in water, unto the production of fire? I know, the patrons of this obedientiall active power ſwallow theſe, and greater abſurdities, of which the rehearſall is a ſufficient confutation. And I confeſſe, I ſhould be tranſported with juſt wonder at the infatuation of ſuch rationall men, if the Apoſtle had not told me, 2 The. 2.10,11,12. That becauſe ſome men receive not the love of the truth, therefore God ſhall ſend them ſtrong deluſions, that they ſhould believe a lie, &c. If any one yet deſire a refutation of ſuch ſenceleſſe fopperies, they may meet with it in their own Vaſquez, and in Faber Faventinus; out of the **In quartum ſentent. diſp. 2. p. 15, 16.latter of which I ſhall inſert this following argument. If there be an obedientiall active power inevery creature unto any effect whatſoever, then there is in an ant, or piſmire, ſuch a power unto the acts of underſtanding, or willing; and oonſequently an ant, or piſmire, remaining an ant, or piſmire without any change at all in it's nature, may by God be elevatedp. 307to enjoy God, to underſtand, diſcourſe, which are effects, that not onelyonly ſurmount it's nature, but are alſo repugnant thereunto. For what groſſer contradictions can there be, then to affirme, that a liveleſſe being, whiles ſuch, can be inabled for the performance of vitall operations.

The laſt argument ſhall be drawne from a compariſon of an obedientiall active power with an obedientiall paſſive power. There is more limitation in that, then in this: For there is no creature, but can ſuffer that, which it cannot doe, can receive that, which it cannot produce. But now the obedientiall paſſive power of every creature is limited, therefore ſo alſo is it's obedientiall active power. No creature is capable of receiving all things, much leſſe can it be advanced unto ſuch a pitch of efficiency, as to be phyſically inſtrumentall in the working of all things. That every creature is not capable of receiving all things, is thus proved out of the ſubtile Scotus. Things materiall are not capable of receiving things ſpirituall: and ſpirituall, or immateriall things are not capable of receiving things bodily, or materiall. A ſtone cannot receive wiſedome; nor an Angell, whiteneſſe: For then we may denominate, a ſtone, to be wiſe; an Angell, to be white. I know, Franciſcus bonae Spei in 8. libros Phyſ. Ariſt. pag. 131. acknowledgeth all theſe things to he poſſible. But then a thing altogeither irtationall may be rationall, a ſpirituall ſubſtance may be corporeall, which are ſuch groſſe contradictions, that an ordinary underſtanding may eaſily diſcerne them.

And thus have I proved in generall, that there is no phyſicall inſtrumentall power in Chriſt's humanity of working any ſupernaturall or miraculous effects.

I ſhall next bring one argument to prove this particularly concerning ſuch ſupernaturall, or miraculous effects, as were, or are wrought by Chriſt at a remote diſtance from his humanity. A phyſicall cauſe cannot worke, unleſſe it be preſent. Impoſſible to write here by a penne at Rome, whereupon Aquinas Sum. part. 1. quaeſt. 8. Art. 1. proves Gods omnipreſence from his influence upon, or cooperation with all things. But now many miracles were wroughtp. 308by Chriſt at too great a diſtance, to conveigh any phyſicall influxe from his manhood. Thus he cured the Centurions ſervant, Math. 8.8,13. and the rulers ſonne, unto whom he never approached, Joh. 4.50,51,52,53. and therefore he healed them by the omnipotency of his Godhead, and not by any phyſicall power of his manhood. The heavens receive the humanity of Chriſt untill the times of reſtitution of all things, Acts 3.21. And at ſuch a diſtance there can be no phyſicall contact betwixt it, and the ſoules of men, and therefore it cannot be phyſically inſtrumentall in their regeneration.

Laſtly, Chriſt may be conſidered according unto his two fold ſtate of humiliation, and exalation.

1. According unto his ſtate of humiliation; and in that there was a fulneſſe of ſatisfaction, and merit: a fulneſſe of ſatiſfaction to make ample amends unto Gods enraged juſtice: a fulneſſe of merit to purchaſe reconciliation, acceptation of both their perſons and ſervices, the image of God, the kingdome of heaven, and an inheritance of glory. This fulneſſe of Chriſts ſatisſaction and merit was firſt, typified under the Old Teſtament. ſecondly, aſſerted in the New Teſtament. Thirdly, really evidenced by his exaltation, as a ſigne. Fourthly, clearly demonſtrated from the worthineſſe and infiniteneſſe of his perſon, as the cauſe and originall thereof.

1. It was typified under the Old Teſtament: I ſhall at this preſent inſtance but in three types of it.

1. The uuBilſon in his ſurvey of Chriſts ſufferings, pag. 112.113.burning, or conſuming of the ſacrifice by fire, miraculouſly delivered by God, which made them aſcend towards the place of his glorious preſence, in token of his full and favourable acceptation of Chriſts ſacrifice prefigured by them, Lev. 1.9. Judges 6.17,21. 2 Chron. 7.1,3. 1 King. 18.38,39.

2. The compleatneſſe of the daily bloudy ſacrifice: for that had conjoyned together with it the unbloudy ſacrifice of the meat offering; and another of the drinke offering, Exod. 29.40. And the fuller the ſacrifice was, the more it did reſemble the ſufficiency of Chriſts humiliation.

3. The ſweetneſſe of the things required in their meat & drinkep. 309offerings, that were joyned with their burnt offerings, flowre, oyle, and wine, Exod. 29.40. unto which we may adde the fragrancy of frankincenſe, which was to be put on their volun…ary meat-offerings, Levit. 2.2,15. Theſe things did ſerve aptly to figure, how ſweet and well pleaſing unto God the ſacrifice of Chriſt ſhould be.

Secondly, We have this point plainly aſſerted in the New Teſtament. Chriſt hath given himſelfe for us, an offering, and a ſacriſice to God for a ſweet ſmelling ſavour, Epheſ. 5.2. In which words we have two things pertinent unto our preſent purpoſe: the ſufficiency; the fragrancy of Chriſts humiliation.

1. The ſufficiency of it. He gave himſelfe for us, foreign, an offering and a ſacrifice unto God. Where the firſt word, foreign, ſignifieth either all ſacrifices in generall, or elſe unbloudy ones in particular, meat and drink-offerings. The ſecond word foreign, denoteth bloudy, and ſlaughtered ſacrifices. Now the compariſon of Chriſts humiliation, and obedience, unto an offering and ſacrifice, ſheweth that it was the ſubſtance of all offerings, and ſacrifices whatſoever, under the law, whether unbloudy or bloudy, and that therein they had all their full accompliſhment. There was nothing foreſhadowed by either meat-offerings, drink-offerings, or burnt-offerings, but was perfectly fulfilled in his oblation, & ſacrifice of himſelfe.

Secondly, We have here the fragrancy, and acceptableneſſe unto God, of the offering, and ſacrifice of Chriſt. He hath given himſelfe for us an offering and a ſacrifice to God, foreign, for a ſweet ſmelling ſavour; or for a ſavour of ſweetneſſe: that is, Chriſts offering and ſacrifice of himſelfe was as acceptable unto God, as the ſweereſt odours are unto mans ſence of ſmelling The Apoſtle plainly alludeth unto the ſacrifices in the Old Teſtament, in which God is ſaid to ſmell a ſweet ſavour, or a ſavour of reſt, Gen. 8.21. Lev. 1.9. Burnt fleſh yeilded no pleaſing ſavour unto man; and impoſſible, that ſimply conſidered, as it was in it ſelfe, it ſhould be as a ſweet odour unto God, Iſay. 1.11. In theſe places then, there is a ſacramentall Metonymy, by which that is aſcribed unto the ſigne, which agreeth in truth, and indeed, unto the thing ſignified, to wit, the ſacrifice of Chriſt. p. 310In that alone properly God ſmelleth a ſavour of reſt; that is, it onelyonly propitiateth, or appeaſeth God, and maketh his anger to reſt, Ezek. 16.42. When ſtinking ſmels offend our noſtrils we uſually burne ſome ſweet perfumes, which quiet our diſturbed ſence. There is nothing ſo noyſome, and unſavoury unto God, as our ſinnes. But now the offering, and ſacrifice of Chriſt doth yield ſo fragrant a ſmell, as that it prevaileth above them; ſo that we may ſay, God doth not ſent them; His wrath is pacified; and we ſmell ſweetly in his noſtrill's. The ſufferings of Chriſt made him perfect, as touching his office, Heb. 2.10. chapt. 5.8,9. The offering of Chriſt perfects for ever, them, that are ſanctified, Heb. 10.14. and therefore there was a perfection in his ſufferings, and offering. For nothing that is unperfect in it ſelfe, can communicate perfection unto others. In Rom. 1.17. there be two expreſſions concerning the righteouſneſſe of Chriſt, ariſing from his obedience, that ſhew forth the fulneſſe of the ſatisfaction and merit, that was in his obedience. Chriſt's righteouſneſſe is tearmed the righteouſneſſe of God, and it is ſaid to be revealed from faith to faith.