Mixture of Scholastical Divinity with Practical, Text (8 of 9)

Mixture of Scholastical Divinity with Practical · Text (8 of 9)

p. 3101. It is tearmed the righteouſneſſe of God: and that (to omit other ſences, impertinent unto our preſent purpoſe) two manner of waies, perſonally, or objectively.

1. Perſonally: It was the righteouſneſſe of a perſon, who was God. So that his Godhead gave value, excellency, and efficacy unto it. But of this, I ſhall ſpeake at large, when I come to the demonſtration of the point, &c. and therefore I ſhall now onelyonly mention it.

Secondly, Objectively; and that in a twofold regard: In regard of it's acceptation by God, and conſiſtency before God.

1. In regard of it's acceptation by God. It is a righteouſneſſe, which he fully accepts, and in which he bath a moſt perfect acquieſce nce and complacency. He is well pleaſed, as with the perſon, ſo with the righteouſneſſe of his well-beloved ſonne.

2. In reſpect of it's conſiſtency before God. There is no righteouſneſſe, but that, wherein we can ſtand before the p. 311tribunall of Gods juſtice, and rigour of his law.

Secondly, The all-ſufficiency, and redundancy of Chriſts righteouſneſſe is ſignified by a ſecond expreſſion in the words, the Revelation of it from faith to faith: that is, as appeares by compariſon of the forme of ſpeech with others of the like import. Pſalm. 84.7.2 Cor. 3.16. from one degree of faith, unto another. It is as much as if he had ſaid: It is revealed unto the moſt growing and increaſing faith. If we make never ſo great a progreſſe in faith: If we daily proceed from faith to faith: If our faith grow ſtronger and ſtronger, it will never be able fully to comprehend, however it may in ſome ſort apprehend the righteouſneſſe of Chriſt. Eſtius thinkes, that the phraſe is like unto that, which is uſuall in Scripture, from generation to generation: and ſo the meaning of the words is, the righteouſneſſe of Chriſt is revealed unto believers throughout all generations. The ſtrongeſt and moſt **Dr Edward Reynolds on Pſalm. 110. p. 467.Ps 110enlarged faith of all the Saints, that ever were, are, or ſhall be in the world, is but finite, and therefore can never be commenſurate unto the righteouſneſſe of Chriſt, which is the righteouſneſſe of God, therefore infinite in worth, unto which no faith whatſoever can have an adequate proportion; and conſequently can never be able to looke beyond it.

Thirdly, The fulneſſe of ſatisfaction, and merit in the humiliation of Chriſt, was really evidenced by Chriſts exaltation, as a Signe. Chriſt was throwne into the priſon of the grave, as our ſurety, and there was no deliverance of him thence, but by payment of the utmoſt farthing, we owed unto Gods juſtice. But now as the Prophet ſaith, He was taken from priſon and judgement, Iſai. 53.8. and exalted unto as great an eminency of glory, and authority, as a creature is capable of. God raiſed him from the dead, tooke him up into heaven, placed him at his right hand; and there admitted him unto the glorious exerciſe of an Authoritative interceſſion. And is not this a moſt convincing argument, that he hath paid off all our debts, that he hath given a full recompence unto Gods diſpleaſed holineſſe, a ſufficient ſatisfaction unto his juſtice provoked with our ſinnes, and is quitted from that guilt of them, which he aſſumed inp. 312our behalfe. Dr Edward Reynolds on Pſalm. 110. pag. 30.Ps 110Hereupon is it, that our Saviour ſaith, Joh. 16.8,10. The Spirit, or Comforter, will convince the world of righteouſneſſe, becauſe I goe to my Father, and yee ſe me no more. Where we have firſt the matter of this conviction: and ſecondly, the argument, by which it is wrought.

1. The matter of it, righteouſneſſe, to wit, of Chriſt; and that not onelyonly private, as he is lookt upon under a perſonall capacity, but alſo publique, as he is conſidered under a myſticall capacity, as ſurety for, and head of his Church. And this is a righteouſneſſe, which he communicates unto all his members. The meaning of the words then is: The ſpirit ſhall convince the world not onelyonly that Chriſt was righteous, and innocent in his own perſon; and therefore unjuſtly numbred amongſt the tranſgreſſours, but alſo that he had righteouſneſſe enough in him for the juſtification of the whole world.

2. We have the argument by which this conviction is wrought; the aſcenſion of Chriſt into heaven, and the permanency of his abode, and glory there. Becauſe I goe to my father, and ye ſee me no more. Our ſinnes and Gods juſtice would have kept Chriſt ſtill in his grave, and never admitted him into heaven, untill he had fulfilled all righteouſneſſe: that is, performed all the duties, and ſuffered the whole curſe of the law, as touching the ſubſtance thereof. And if without doing this, it had been poſſible for him to have preſumed to enter heaven, God would preſently have ſent him downe unto the earth againe, where he ſhould have beene viſible untill he had anſwered the moſt rigorous demands of the law. Dr Edward Reynolds on, Pſ. 110. pag. 130. 131.Ps 110The ſame thing is affirmed by the Apoſtle, 1 Timoth. 3.16. where it is ſaid of Chriſt, that he was juſtified by the ſpirit: that is, the ſpirit of holineſſe, the Godhead, Rom. 1.4. that raiſed him from the dead, and thereby declared him to be the ſonne of God with power, juſtified him, as in foro ſoli, before men, from the reproaches and calumnies, which his adverſaries burdened him with ſo, alſo in foro poli, before God, from the iniquities of us all, Iſay. 53.6. which God laid upon him, in regard of his ſuretyſhip for us. Hither alſo may we referre that in Hebr. 9.12. By his owne blood he p. 313entred into the holy place, having obtained eternall redemption for us. He had never entred into the holy place, if he had not by his bloud firſt obtained eternall redemption for us. Compare together verſes 13, 14 of Heb. 10. & from this compariſon you may gather, that his ſitting down on the right hand of God expecting till his enemies be made his footſtoole, neceſſarily preſuppoſeth, that he had offered one ſacrifice for ſins for ever, that by one offering he hath perfected for ever them that are ſanctified.

4. The fulneſſe of ſatisfaction and merit, that was in Chriſts humiliation, may clearly be demonſtrated from the worthineſſe and infiniteneſſe of his perſon, as the cauſe and originall thereof. To cleare this, we ſhall conſider Chriſts humiliation under the notion, 1. of a price, 2. of a ſacrifice.

1. If we conſider it as a price, which he paid for us; ſo by meanes of the worthineſſe of his perſon, it was of great and ineſtimable value. Ye were not redeemed with corruptible things, as ſilver and gold, but with the precious blood of Chriſt, as of a lamb without blemiſh, and without ſpot, 1 Pet. 1.18,19. All the worth of gold and ſilver was from humane appointment. Whereas the dignity of Chriſts blood flowed from the reall infiniteneſſe of his perſon & nature. It was the bloud of God, Act. 30.28. and **Bilſon.therefore was able to quench that wrath, that everlaſtingly and intollerably would have burnt againſt us to our finall and perpetuall deſtruction of body and ſoule.

There be two ſorts or kinds of prices, which may be affirmed of Chriſts humiliation: a price of Ranſome, and a price of Purchaſe: and the fulneſſe of each price therein, ariſeth from the infiniteneſſe of his perſon. Becauſe it was the humiliation of an infinite perſon, therefore it was a full price of ranſome, and a full price of purchaſe.

1. A full and ſufficient price of ranſome from the guilt, and dominion of ſin, from the rigour and curſe of the law. With him is plenteous redemption, and he ſhall redeeme Iſrael from all her iniquities, Pſalm. 130.7,8. It is a redemption ſo full, and perfect, as that it comprizeth all the ſteps and degrees of ſalvation from all ſins, from all the evill that is in ſin, and from all the ſad and miſerable conſequents of ſin.

p. 3142. A full and ſufficient price of purchaſe to obtaine the love, likeneſſe, and life of God, righteouſneſſe, favour, and acceptance, together with all the gracious and glorious fruites thereof.

Secondly, If we looke upon Chriſts humiliation, as a Sacrifice, which he offered for us: it is by meanes of the infiniteneſſe of his perſon, an all-pleaſing ſacrifice. By one offering, he perfected for ever them that are ſanctified, Heb. 10.14. Now this infinitas acceptibilitatis, this great acceptableneſſe, and well-pleaſingneſſe of this ſacrifice unto God, proceeded from the dignity, 1. of the Prieſt offering, 2. of the Sacrifice offered. 3. of the Altar, upon which it was offered.

1. Of the Prieſt offering, the ſon of God, in whom he was well pleaſed.

2. Of the Sacrifice offered, unto which by meanes of the perſonall union, the vertue of the Deity was truely attributed. The ſacrifice which he offered, the bloud which he ſhed, the death which he ſuffered, was the ſacrifice, bloud, and death of God: and conſequently the ſacrifice was appliable unto all thoſe, for whom it was offered: able to ſprinkle many nations, Iſ. 52.15. Becauſe it was more then equivalent in dignity, and repreſentation, unto all the perſons of all the men in the world.

3. From the dignity of the Altar, upon which it was offered; that was the divine nature. Through the eternall Spirit, he offered himſelfe without ſpot unto God, and ſo by his bloud purgeth our Conſciences from dead workes, Heb. 9.14. This Altar ſanctified the offering, made it ſufficient for Gods ſatisfaction, and mans juſtification: for it gave it an infinite acceptance with God; ſo that therein he ſmelled a ſweet ſavour of reſt, and was therewith fully pacified and contented. The hainouſneſſe, demerit, and deſert of an offence, is much aggravated from the dignity of the perſon offended, and meanneſſe of the perſon offending. Thoſe revilings, which uttered againſt a mans equalls, are but actionable; if ſpoken againſt a noble man, they prove ſcandalum magnatum, and puniſhable with the pillory: if againſt the ſupreame Magiſtrate, they come to be of a treaſonable nature, and puniſhable with death. Evenp. 315ſo on the other ſide, the value, dignity of ſatisfaction, or merit, proceedeth principally from the dignity of the perſon ſatisfying or meriting. For the quality of the perſon doth dignify his worke, & make it of **Tanner.anſwerable value; not as though it had any reall influence thereupon, but only as a morall circumſtance, it imparteth to the worke ſuch a reſpect, whereby it deſerveth accordingly. The Kingly dignity hath no reall influence upon the actions of the King; it doth not really advance their nature, but onelyonly morally, as a morall circumſtance, it raiſeth their rate and eſtimation, maketh them of a greater eſteeme and account, then otherwiſe they would be. The greatneſſe of honour is increaſed from the excellency of the perſon honouring: For the Prince but to look favourably, to ſpeak kindly unto me, is a greater honour, then the greateſt and moſt crouching obeiſance of inferiours. Now in giving ſatisfaction to a partie wronged, a man honoureth the partie, to whom he giveth it: and therefore the more worthy the perſon ſatisfying, the greater the ſatisfaction. A greater ſatiſfaction it is for a Prince to aske forgiveneſſe for a wrong committed, then for another to undergoe a far ſharper penalty. Now if the greatneſſe of a mans perſon communicateth an anſwerable worth either of ſatisfaction or merit, unto that which he doth, or ſuffereth: what an infinite value then will the infiniteneſſe of Chriſts perſon adde to that, which he wrought for our redemption, for the ſatisfaction of Gods juſtice, and for the acquiſition of an inheritance, and other priviledges for us? The divine, and infinite perſon of Chriſt doth dignify his obedience, and ſufferings, and maketh them of an anſwerable, of a divine, and infinite value, able to ſatiſfie Gods infinite juſtice, to expiate the infinite guilt of mans ſin: not as though it did phyſically, and really advance their nature, but only morally, as a morall circumſtance, raiſe their value and eſtimation. Let a **Mr. Bayne in his Catechiſme.common man preſcribe any thing for my health, and thankes is a ſufficient requitall: But let a Doctor of Phyſicke doe it, and a fee is due unto him. That advice, which delivered by a common man, is good cheape, yet comming from a counſeller, ſerjeant, judge, are of great value. Even ſo that bloud, which Chriſt ſhed, that death, which he ſuffered, if itp. 316had been by an ordinary perſon, would have been of no great force; but being by him, who was over all God bleſſed for ever, it was of high, indeed infinite price. As ſin, though it be of a finite nature, yet it is, objectivè, infinite, as being committed againſt an infinite Majeſty, and ſo meriting an infinite wrath and puniſhment. So Chriſts obedience, though it were metaphyſically, for its nature, finite, yet it was morally infinite, as being performed by a perſon of infinite dignity and majeſty; and ſo conſequently it was of infinite merit, to appeaſe Gods wrath, and procure all good things in the behalfe of his members. But by reaſon of the infiniteneſſe, dignity of Chriſt, perſon, there was in his obedience and ſufferings, of ſatisfaction and merit, not only a fulneſſe of Sufficiency. He is the propitiation for our ſins, and not for ours only, but alſo for the ſins of the whole world, 1 John. 2.2. But alſo a fulneſſe of Redundancy. The ſatisfaction, merit, and acceptableneſſe of his ſufferings did as farre ſurmount (thinkes Chryſoſteme) the demerit, malignity, and unpleaſingneſſe of our diſobedience, of our tranſgreſſions, as the vaſt Ocean doth the leaſt drop of water; as the payment of infinite millions doth the debt of ſome few pence. Speake ye comfortably to Jeruſalem, and cry unto her, that her warfare is accompliſhed, that her iniquity is pardoned, for ſhe hath received of the Lords hand double for all her ſins, Iſaiah. 40.2. to wit, in her head, and ſurety, Chriſt Jeſus. This redundancy, overflowing, and overplus (as I may ſay) of Chriſt ſatisfaction will be more apparent, if with the acute Albertinus, tom. 1. quaeſt. 18. Theolog. Ex primo principio Philoſ. pag 135. We will be pleaſed to conſider, that however there was a kind of infiniteneſſe, as well in our ſins againſt God, as in Chriſts ſatisfaction for them; yet this latter infiniteneſſe of Chriſts ſatisfaction, was of a higher ranke and nature, then the infiniteneſſe of ſin. Becauſe the reference of the ſatisfactory and meritorious workes of Chriſt unto his infinite perſon, was greater, nearer, and more intimate, then that of ſin unto the infinite nature of God offended thereby: the perſon of Chriſt reſpecting thoſe formally, and as it were intrinſecally; becauſe as a morall circumſtance it morally informed p. 317and dignified them: and the demerit of ſin reſpecting God offended thereby, onelyonly objectively, and extrinſecally, as outwardly terminating its reference unto him; and therefore however from the infinite perſon of Chriſt there redounded unto his ſatisfactory actions, an abſolute infiniteneſſe of value, and acceptableneſſe, which was abſolutely and ſimply ſuch, yet from the infinite nature of God offended by ſin, there redounded unto ſin onelyonly an infiniteneſſe of guilt, and demerit, ſecundum quid, after a ſort, in ſuch a kind.

This doctrine of the all-fulneſſe, and infiniteneſſe of Chriſts ſatisfaction and merit, the Papiſts injure 1. By abuſe of it. 2. By a conſequentiall impugning of it.

1. They abuſe, pervert, and wreſt it unto the Patronage of Papall Indulgences: for they make it the principall pillar of that treaſury of the Church, erected by Pope Clement the ſixth, to raiſe a ſtocke to redeeme Soules out of Purgatory. Chriſt… ſatisfaction being of infinite worth, was enough for the ſinnes of the whole world, all the men, that ever were, are or ſhall be in the world: but it is applied onelyonly unto a little flock. There is there…ore a ſurpluſage or plentifull remainder of the price of Chriſts ſatisfaction, that may alwaies farther be applied.

For anſwer: we readily grant, that there was ſuch an allſufficiency in the humiliation of Chriſt, as that it was able to ſatisfy for the ſins of all men in the world, if it were applied unto them. But then we **Ames. Bell. Enervat. tom. 3. lib. 6. c. 1. p. 232.233.utterly deny any ſuperfluous and ſuperabundant ſatisfactions of Chriſt, not applied unto thoſe, for whom they were by God and Chriſt intended. For the intire price of Chriſts ſatisfaction is applied wholly unto every believer, and not by pieces and patches. To affirme, that Chriſts ſatisfaction is applied but in part, that ſome of his ſatisfactions are applied, and that others remaine unapplied, what is this, but to divide Chriſt? The **Chamier. tom. …. lib. 24 c. 12. ſect. 1093.light of the Sun is ſufficient to il…ighten all the men in the world; and yet there are many born blind, that never ſee the light thereof. But now how ridiculous would it be to infe…hence, that there are any ſupervacaneous beames of the Sun to be put into a treaſury of light? The ſame light of the Sun may ſerve for millions p. 318of men. So the ſame ſatisfaction of the Sun of righteouſneſſe may be, & is applied unto all the Saints. And indeed if but one ſingle perſon had been ſaved and redeemed, it could have been at no lower a rate, then the whole death of Chriſt; the whole ſatisfaction of Chriſts blood muſt be applied unto ſuch a ſoule, and not only a parcell thereof. The reſervation then of many ſatisfactions of Chriſt in the treaſury of the Church that are not applied, is but a fiction invented for the filling of the Coffers of his Holineſſe.

But to ſpeake of this ſomewhat more accurately: The maine foundation, upon which Papalins build the ſuperfluous ſatiſ…, factions of Chriſt, and that imaginary treaſure of the Church, conſiſting principally of them, is the infiniteneſſe of Chriſts ſatisfaction: and this may be branched into two arguments.

The firſt, Such is the infinite worth of Chriſts ſatisfaction, … that it may be extended unto thoſe, unto whom it is never actually extended.

But how ſandy a foundation this is for ſuch a ſtructure, is well diſcovered by Ames. Becauſe, as much may be ſaid of Gods power and mercy; whence yet to inferr any ſuperfluity in them, were very ridiculous. Satisfactio Chriſti non magis dicenda eſt ſuper flua, aut Theſaurus ab Eccleſia diſpenſandus, quia ſuâ naturâ poteſt ad illos extendi, ad quos non extenditur actu, quam miſericordia, aut potentia Dei. Bell. Enerv. tom. 3. lib. 6. C. 1. pag. 232. The ſubſtance of this anſwer we meet with in one of their owne Schoolmen, Suarez in tertiâ part. Thomae tom. 4. diſp. 51. ſect. 1. pag. 686. Though indeed it be brought by him to another purpoſe. Having affirmed, that this ſuppoſed treaſury of the Church ſhall continue even after the day of judgment, he hints an objection againſt it, that the remaining of it would be idle, vaine, and without fruit. To what purpoſe ſhould there be in it ſufficient ſatiſfactions for infinite ſins, when there is no longer any place for the pardon of any ſin? He anſwereth, that it would not be idle and in vaine: and his confirmation of it will, mutatis mutandis, with due change ſerve our turne. Ne que id eſt otioſum, ſicut potentia Dei non eſt otioſa, etiamſi infinita poſſit operari, quaep. 319non operatur, qùia eſt attributum quoddam connaturale ipſi Deo pertinens ad perfectionem ejus: Ita enim infinitus valor propriorum operum eſt quaſi naturalis proprietas Dei hominis pertinens ad perfectionem ejus. Gods power is not idle, though it can worke infinite things, which it never worketh, becauſe it is a connaturall attribute of God, belonging unto his perfection. So the infinite value of the ſatisfactory works and ſufferings of Chriſt, is as it were a naturall property of God man; and therefore we cannot ſay, that any of them be ſuperfluous, though they be not applied unto thoſe, unto whom they are appliable.

A Second Argument may be framed thus: The bloud of Chriſt is of infinite price; and therefore every drop of it ſufficient to cancell the ſins of the whole world. Chriſt therefore did endure much more, then was neceſſary for the redemption of man: and of his ſuperabundant ſatisfaction the treaſure of the Church principally conſiſteth.

Unto this I ſhall anſwer, 1. in the words of Dr. Francis White, in his reply unto the Jeſuite Fiſher, pag. 553, 554. Although one drop of Chriſts bloud, even when he was circumciſed and whipped, might have been ſufficient for mans redemption, if God had ſo ordained; yet preſuppoſing the Divine decree, and ordinance to the contrary, one drop of Chriſts bloud is not ſufficient to make ſatisfaction for our ſins; becauſe ſufficiency in this kind, is to be meaſured by the wiſdome, will, and acceptation of the ordainer, which requireth as much as himſelfe appointed and decreed ſhould be; and neither more, nor leſſe.

2. A confutation of this popiſh conceit, touching a ſufficiency in one drop of Chriſts bloud to ſatisfy for ſin, you may fetch out of another Biſhop, Dr. Bilſon in his ſurvey of the ſufferings of Chriſt, &c. pag. 103. Nothing (ſaith he) did fully ſatisfy the juſtice of God for ſin, nor make a perfect reconciliation for us with God, but his obedience unto death. For that which muſt ſatisfy for ſin, muſt be death; other ranſome for ſin, God neither in his wiſdome and counſell would, nor in his truth and juſtice could accept, after his will once determined and declared. It was the firſt wages appointed and denounced by God to ſin: In the day that thou eateſt thereof, thou ſhalt die the death, Gen. 2. p. 320or certainly thou ſhall di… the doubling of the word noting the inflexibility of Gods counſell and juſtice. The Apoſtle witneſſeth the ſame, when he ſaith, the wages of ſin is death, Rom. 6. Then as ſin was irrevocably rewarded with death, ſo muſt it neceſſarily be redeemed by death: which rule ſtood ſo ſure, that when the ſon of God would give himſelfe for us to redeem us, he could not do it, (by reaſon of Gods immutable counſell and decree) but by death. Wherefore the Apoſtle calleth him Heb. 9. the mediatour of the new Teſtament through death for the redemption of tranſgreſſions. And where a teſtament is, there muſt be (ſaith he) the death of the teſtator. He contenteth not himſelſe to ſay there was, but there muſt be the death of the teſtator, before we could be redeemed. A neceſſity not ſimply binding Gods power, but plainly declaring his counſell to be fixed, and his will revealed. I have alleadged the teſtimony of theſe two B…ſhops, becauſe I find others of the ſame ranke to ſpeak another language. And thoſe that have been the moſt rigid aſſertors of the prelaticall cauſe have made this Monkiſh dreame one piece of their Divinity; and have beſpattered as Puritans, all that have adventured upon any limitation or mitigation of this hyperbole of Bernards.

Thirdly, I ſhall referr the reader for further ſatisfaction unto xxIllud non foreign intelligitur, de totali cauſa meriti Chriſti: ſed foreign duntaxat departiali cauſa, nempè dignitate, atque habilitate perſcuae ſatisfacientis &c.Ludovicus Lucius againſt Gittichius, the Socinian, who doth what he can to qualify the Rhetorick of ſuch Proteſtants, as ſay with Bernard, that one drop of Ch…iſts blood is enough to ranſome all mankind, pag. 22. and withall he proveth pag. 121. out of Heb. 9.15. that in ſtrictneſſe and propriety of ſpeech, there was need not only of ſome few drops of his bloud, but of his very death it ſelfe, for ſatisfaction of Gods juſtice.

Unto him I ſhall alſo fourthly, adde Chamier tom. 3 lib. 24. cap. 12. ſect. 7, 8, 9. p. 1093. Who there thus argueth againſt the Papiſts in this particular. The Scripture aſcribes the redemption and ſalvation of the elect, as to the blood, ſo to the death of Chriſt. We were reconciled unto God by the death of his Son, Rom. 5.10. You that were ſometimes alienated &c, now hath he reconciled in the body of his fl…ſh through death, Col. 1.21,22. Now will they play the ſophiſters with Chriſts death, as with his bloud, and ſay, that ſome are redeemed p. 321with one part, and others with another branch of his death. What can be more abſurd, then ſuch a diſtribution of the application of Chriſt's death? As all the elect conſidered joyntly, are redeemed by the whole death of Chriſt, ſo every one of them ſeverally, and apart. Paul is not ranſomed by one portion of his death, and Peter by another: But each of them by the ſame whole death, conſidered entirely, in all its kinds, members, and degrees. Now if by the ſcripture the whole death of Chriſt is requiſite for the redemption of but one ſingle ſoule, then it is but a curious and raſh preſumption ſo peremptorily to affirme, that but one drop of Chriſts blood, one teare of his eie, one drop of his ſweat is more then ſufficient for the ranſome of all mankind.

Unto all theſe I ſhall in the laſt place ſubjoyne out of Ames Bell. Enervat. tom. 1. lib. 2. Cap. 2. pag. 93. a paſſage that proveth one or a few drops of bloud, to be an unmeet ſatisfaction unto the divine juſtice for the numerous and heinous ſins of men. Quamvis valor paſſionis penſandus ſit ex dignitate patientis, tamen ut paſſio idonea eſſet, ad valorem illum in talem uſum ſuſtinendum, proportio fuit obſervanda inter poenam debitam, & ſolutam. Although the value of Chriſt's paſſion be to be weighed and meaſured by the dignity of his perſon ſuffering, yet notwithſtanding, that his paſſion might be fit to receive, or ſuſtaine the now mentioned value, requiſite it was, that a proportion ſhould be obſerved between the puniſhment, that was due from us, and that which was paid, and ſuffered by him. That Chriſts ſufferings might be ſatisfactory, there was requiſite not only dignitas perſonae, but alſo gravitas poenae, not only the worthineſſe of his perſon, but alſo a fulneſſe in his ſuffering; he was to ſuffer all the parts of the generall curſe and puniſhment due to ſinne, as touching the ſubſtance, and nature of them, not as touching the circumſtances either of place, or continuance. And this was figured by the powering all the bloud beſide the bottome of the Altar, Exod. 29.12. By the burning of all the burnt offering, Levit. 1.9. by the zzAs the burning of the heyfer ſignified the fufferings of Chriſt, Heb. 13.11,12. So the aſhes were the monument of his moſt baſe and utmoſt afflictiōs; for aſhes were uſed as greateſt ſignes of ſorrow and miſery. 2 Sam. 13.19. Job. 30.19. & 42. verſ. 6. Jer. 6.26, and to be brought to aſhes upon the earth, is noted for the extremity of Gods fiery judgments, Eze. 28.18. Aynſworth upon the place.Heb 13:11Heb 13:122 Sam 13:19Job 30:19Job 42:6Jer 6:26Ezek 28:18burning of the red heifer unto aſhes, Numb. 19.9.

p. 322Secondly, The Papiſts by joſt conſequence impugne the all-fullneſſe of Chriſt's ſatisfaction, and merit, in their maintenance of ſaintlie ſatisfactions, and merits.

1. In their maintenance of the ſatisfaction of the ſaints: for this maketh Chriſts ſatisfaction imperfect, in that it addeth thereunto a ſupply of humane ſatisfactions.

Yea, but ſay the Papiſts, the doctrine of the ſatisfaction of the ſaints is ſo farre farre from derogating any thing from the dignity of Chriſt's ſatisfaction, as that it rather maketh unto the greater honour thereof, becauſe it deriveth all our power of ſatisfying from his ſatisfaction. It is no derogation from Gods Omnipotency, that he workes by ſecond cauſes; that in the acting of the greateſt miracles he makes uſe of his meaneſt ſervants. So it is no imbaſement, but rather an honour, and glory unto Chriſt's ſatisfaction, to have them advanced ſo farre, as that by vertue of them, the members of Chriſt are made in part ſatisfyers of divine juſtice, not in equality with Chriſt, but by ſubordination to him. Hereupon Bellarmine tom. 3. de paenitentia lib. 4. cap. 14. very gravely adviſeth us to take heed, that we doe not wrong the workes of grace, the members of Chriſt, and the holy Ghoſt himſelfe, whiles we thinke to ſtrive for the honour of Chriſt; for the diſparagement of the fruite redounds unto the roote: and the injury done unto the members, reflects upon the head.

But that notwithſtanding all this glozing, their doctrine of humane ſatisfactions doth eclipſe the dignity, and overthrow the force of Chriſt's ſatisfaction, will appeare by clearing up theſe two particulars. 1. that conſidering the allfulneſſe of Chriſt's ſatisfaction, humane ſatisfactions are needleſſe. 2. that they are injurious to the worth of Chriſt's ſatisfaction.

1. Preſuppoſing the all-fulneſſe, and infinite worth of Chriſts ſatisfaction humane ſatisfactions, are needleſſe, and cauſeleſſe; To what purpoſe ſhould any man light up a dimme taper and ſmoaky candle, when he hath the cleare and full light of the ſunne? If Chriſt's ſatisfaction be of infinite price, why then may it not ſerve for the expiation of the guilt of temporall puniſhments? and if there be an all-ſufficiency inp. 323Chriſts ſatisfaction, what need ours?

Yea, but ſay they, mans ſatisfaction is needfull, not to ſupply the want of Chriſts ſatisfaction, but to apply it unto us. It is one of the inſtruments ordained by God for the application of Chriſts ſatisfaction unto us, unto the taking away of temporall puniſhments.

That this is but an idle evaſion will appeare, 1. By a compariſon of Chriſts ſatisfaction. 2. By the entireneſſe of the application thereof; and 3. by their owne reſtriction, and limitation of the uſe of it.

1. By a compariſon of Chriſts ſatisfaction: and ſuch an argument we have urged by Ames Bell. enervat. tom. 3. lib. 5. cap. 4. pag. 227. Satisfactio nova non magis requiritur ad ſatisfactionem Chriſti applicandam, quam nova mors, redemptio, reſurrectio, ad mortem, redemptionem, & reſurrectionem Chriſti applicandam. A new ſatisfaction is no more required to apply the ſatisfaction of Chriſt, then a new death, redemption, reſurrection, is to apply the death, redemption, and reſurrection of Chriſt.

2. From the entireneſſe and indiviſibility of the application of Chriſts ſatisfaction. Chriſts ſatisfaction is applied unto a ſoule entirely, wholly, and at once, at leaſt for the ſame ſins, and not by parcels. But now they without any the leaſt warrant from Scripture, make two parts of the application of Chriſts ſatisfaction; Firſt, one by confeſſion, contrition, together with the Prieſts abſolution, to the taking away of the fault, and eternall puniſhment. 2. Another by ſatisfactory workes, to the taking away of the temporall puniſhments.

3. By their owne aaMr. Biſhop telleth usthrough all this diſcourſe, that the uſe of Chriſts ſatis faction is to take away the guilt of ſin, and the eternall puniſhment thereof, and that this we obtaine in the forgiveneſſe of our ſins. But now after theforgiveneſſe of our ſins, the ſatisfactions remaine to be performed by us. If this be ſo; if the uſe of Chriſts ſatisfaction be determined in the forgiveneſſe of our ſins, and the ſatisfactions follow after, how or to what uſe doe the ſatisfactions apply unto us the ſatis factions of Chriſt? As for example, Mr. Biſhop giveth a man abſolution before he dyeth: he hath thereupon his ſins forgiven him, and a releaſe from cternall puniſhment; but yet being not as yet throughly ſcoured, to Purgatory he muſt goe. Now then in what fort, and to what end, doth Purgatory apply unto him the ſatisfaction of Chriſt? For the ſatisfaction of Chriſt medleth not with temporall puniſhments; he hath left the Kingdome of temporall ſatis factions, and the whole revenuethereof to the Pope. What doe we here then with applying the ſatis faction of Chriſt? Riddle this riddle he that can, for Mr. Biſhop eannot doe it. Abbot againſt Biſhop part. 2d. pag. 737, 738.limitation and reſtriction of the uſe of Chriſts ſatisfaction. They limit and reſtraine the uſe of p. 324Chriſts ſatisfaction unto the taking away of the fault of mortall ſins, and the eternall puniſhment of them. And how then can humane ſatisfactions apply the ſatisfaction of Chriſt for the taking away of temporall puniſhment?

Unto theſe foregoing proofes, I ſhall adde foure more, taken from 1. The generall nature. 2, The originall. 3. The diſtribution. 4. The relation of the inſtruments of the application of Chriſts ſatisfaction.

1. From their generall nature: They are all ordinances of God, branches of his worſhip. But the ſuppoſed paines of Purgatory, which they make to be ſatisfactory to Gods juſtice, are not ordinances of God, branches of his worſhip: therefore, no meanes of applying Chriſts ſatisfaction to us.

2. From their originall. All inſtruments of applying the ſatisfaction of Chriſt, proceed from the grace, mercy, and favour of God. But the paines of Purgatory, and we may ſay the ſame of all temporall puniſhments, that are properly and formally ſuch, come from the juſtice of God, and are of a deſtructive and malignant nature, tending unto the perdition of the creature: and therefore not meanes of applying Chriſts ſatisfaction unto us.

Thirdly, from their diſtribution: They are either on Gods part offering, or on our part receiving Chriſts ſatisfaction. But by humane ſatisfactions v. gr. the paines of Purgatory, and the like, Chriſts ſatis faction is neither offered on Gods part, nor received on our part: therefore they are no meanes of applying Chriſts Satisfaction.

Fourthly, from their relation. All meanes of the application of the ſatisfaction of Chriſts death, are referred thereunto, as the object, that is to be applied, and have an aptneſſe for the apprehenſion, ſignification, or exhibition thereof. But now no ſuch thing can be affirmed of the paines of Purgatory, or the like pretended ſatisfactory puniſhments: and therefore they have not ſo much as an inſtrumentall force of applying the ſatisfaction of Chriſts death and ſufferings. I ſhall conclude this particular in the words of Abbot againſt Biſhop, 2d. part. pag. 736, 737, Mr. Biſhop telleth us, that thep. 325uſe of our ſatisfaction is to apply unto us Chriſts ſatisfaction. A goodly and witty device; I have a medicine fully ſufficient and available for the curing and healing of my wound, and I muſt have another medicine for the healing of the ſame wound, which I muſt apply and lay to the former medicine. My ſurety hath fully and perfectly diſcharged my debt, and I muſt my ſelfe pay the debt againe, that my ſurety's payment may ſtand good for me. A ſatisfaction to apply a ſatisfaction, is a toy ſo improbable and ſenſleſſe, as that we may thinke them miſerably put to ſhifts, that could find no better cloake to hide their ſhame.

2. The doctrine of humane ſatisfactions is injurious unto, and derogatory from Chriſts ſatisfaction; and that in two regards.

1. It communicates unto man the power of ſatisfying, which is a peculiar and incommunicable prerogative of Chriſts.

2. It aſcribes unto man ſatisfaction in ſuch a manner, as that it quite excludes and ſhuts as it were out of doores the ſatisfaction of Chriſt.

1. It communicates unto man the power of ſatisfying, which to be a peculiar and incommunicable prerogative of Chriſts may be manifeſted from two fruits of Chriſts ſatisfaction, and from a compariſon of ſatisfaction with creation.

1. From two fruites or effects of Chriſts ſatisfaction, proper and peculiar thereunto. 1. Redemption of us, and 2. A perfect and full reconciliation with God.

1. Redemption of us. Chriſt redeemeth us from our ſins, by fully ſatisfying Gods juſtice for them; and therefore if the power of redeeming cannot be imparted unto the Saints; neither can the power of ſatisfying, becauſe redemption is founded upon ſatiffaction. Now the power of redeeming is ſo appropriate unto Chriſt, as that the very Papiſts themſelves acknowledge no Mediatours of redemption beſides him. He by himſelfe hath purged us from our ſins, Heb. 1.3.

A ſecond effect of Chriſts ſatisfaction is our perfect and full reconciliation with God, Rom. 5.10. Col. 1.21,22. Now theſe, and the like places, are to be underſtood excluſively. We are reconciled unto God onelyonly by the ſatisfaction of Chriſts death and bloud. The whole chaſtiſement of our peace p. 326was laid upon him, Iſ. 53.5. No chaſtiſement whatſoever, beſides that of his, can pacify the wrath of God againſt us, can procure our peace with him. And indeed the Papiſts themſelves will acknowledge, that nothing which a ſinfull man can doe, or ſuffer, is able to purchaſe a returne of Gods favour, and Friendſhip. Now if mens beſt workes, and greateſt ſufferings cannot reconcile unto God, then neither can they ſatisfy the juſtice of God. Becauſe reconciliation of God unto man followes ſatisfaction unto his juſtice; Even as his enmity with man is an inſeparable **Pemble. pag. 255.conſequent of the breach of his juſtice: God then is never perfectly reconciled unto a creature, that hath violated his juſtice, untill full ſatisfaction be made unto his juſtice, for the whole puniſhment due unto ſuch violation. And if he be once fully and perfectly reconciled, there is no place for any further puniſhment, though but temporall: Becauſe the friends of God, and members of Chriſt, cannot be condemned; But ſatisfactory puniſhments doe neceſſarily imply condemnation. Beſides, as Chamier largely proveth againſt Tapper tom. 3. lib. 23. cap. 19. pag. 1044. Reconciliation and remiſſion are, though diſtinguiſhed, yet inſeparably conjoyned. God was in Chriſt, reconciling the world unto himſelfe, not imputing their treſpaſſes unto them, 2 Cor. 5.19. Where God is reconciled unto ſinners, he doth not impute unto them the guilt of their ſinnes, but totally pardons them: He remits the whole fault, and puniſhment. He remembreth them no more: he doth not ſo much as make mention of them: He covereth them, makes them as white as ſnow; blots them out as a thick cloud; caſts them into the depth of the Sea; hides his face from them; caſts them behind his backe: removes them as farre out of his ſight, as the Eaſt is from the Weſt, ſo that upon judiciall enquiry they ſhall not be found, to wit, in reſpect of condemnation, Jerem. 31.34. Ezek, 18.22. Pſalm. 32.1,2. Pſalm. 51.9. Micah. 7.19. Eſay. 44.22. Pſalm. 103 12. Eſay. 38.17, and 1.18. Jer. 50.20. If any ſhall ſay, that theſe phraſes ſignify onelyonly a partiall forgiveneſſe of ſinne, any indifferent reader will judge, that they are blinded with prejudice, and have wilfully ſhut their eyes againſt the light of the truth.

p. 327A ſecond argument to prove, that the power of lati-fying is not communicable unto a meere creature, is taken from a compariſon of ſatisfaction with creation. Satisfaction hath the ſame place in the order of grace, which creation hath in the order of nature. But now creation is ſo proper unto God, as that it is blaſphemy to affirme, there be any ſubordinate creators: And therefore it is equally blaſpheamous to averre, there be any ſubordinate ſatisfyers of Gods juſtice.

As for that inſtance, which Bellarmine bringeth of Gods working miracles by his ſervants, it is utterly impertinent: For God alone really, and properly worketh miracles. Men being at the moſt but morall cauſes of them: as by their prayers they obtaine this of God, that he would doe them; or as God uſeth their helpe, as a ſigne or token of a miracle to be done by him. And moreover, new miracles were not done by man, for application of any former miracles of God; as they feigne, that our ſatisfactions ſerve to apply Chriſts. This ſimilitude therefore hath no proportion unto the matter in hand; And thus have we proved, that the power of ſatisfying is not communicable unto a meere man, much leſſe unto a ſinfull man, no not ſo much as in a way of ſubalternation. unto Chriſt's ſatisfaction.

But bbSed inſto, Primò, ſatisfactionemnon eſſe ſubalternatam paſſioni Chriſti: tùm quìa Deus non ſubalternavit, cu…us id ſolius jus erat: ſed ſoli Papiſtae. Tum quia, ipſa Papiſtarum confeſſione, paſſio Chriſti non operatur per ſatisfactionem; Sed ſatisfactio adhibetur propter imperfectam applicationem paſſionis. At quae cauſae aliarum defectum ſupplent, eas nemo ſubalternas…ſed vicarias appellavit. Secundà, non tantum aequo gra…u cooperantes cauſas prejudicare invi…em, ſed etiam ſubalternatas gemino caſu; Primò, quum it à ſubalternantur, ut tamen absque iis non poſſit prima Cauſa producere effectum. Exempli gratia; Etſi ſol in Phy ſico ordine producat poma: tamen quia non fine arbore, quae ei ſubord…natur; ideò confidenter dicat quis, non eſſe ſufficientem ſolem ad producenda poma: Atqui audivimus Vaſquez negantem, poſſe Chriſti paſſionem quenquam efficere dignum gloriâ▪ abſque propriâ ſatisfactione: audivimus ab aliis, iniquum eſſe a Deo recipi in gratiám, ſine ſatis factione, eum, qui multa magna que peccata admifit, aequè cum eo, qui pauca, & levia. Neceſſe … igitur fateri, has ſatisfactiones nonnihil ſaltèm decerpere de honore Chriſti. Altero, in cauſis Ethicis; ſu…al…ernae cauſae derogant primae, quum inſtituuntur praeter autoritatem e…us. Exempli gratia, nor patiet…r re…ſibi proregem ullum ſubſtitui a quoquam. At nos dicimus, hoc genus omne ſatisfactionum, praetexiu ſubordinatae cauſae, Chriſti meritis ſubſtitutum eſſe, ipſo Chriſto, mitto jam nolente certè inſcio: Quod pii nec ferre, nec d…ſſimulare poſſunt.ſuppoſe, though not grant, that a ſubordination of humane ſatisfactions unto Chriſts, were a thing in it ſelfe poſſible, yet it can lawfully be made onelyonly by Chriſt himſelfe.p. 328Now that the Papiſt's have deviſed it of their own heads, without any ſo much as colourable authority of Scripture, the miſerable weakeneſſe of their arguments is a ſufficient evidence unto unprejudiced mindes.

But ſecondly, they aſcribe ſatisfaction unto man in ſuch a manner, as that they thereby quite exclude the ſatisfaction of Chriſt, as appeares by Bellarmine his anſwere unto this following argument of ours, lib. 1. De Purgatorio cap. 14. If Chriſts ſatisfaction be applied unto us by our workes, they are either two ſatisfactions, or but one: If they be two ſatisfactions, one of Chriſts, and another of ours, then God ſhall be made unjuſt in puniſhing one ſin twice over; or if (as ſome ſay) the ſatisfaction be but one, then it is either Chriſts, and ſo we ſatisfy not; or ours, and ſo Chriſt ſatisfyeth not: or elſe we divide the honour with him, making him to ſatisfy for the fault, and we for the puniſhment.

Unto this objection Bellarmine, having reckoned up two anſwers, pitcheth upon a third, which he takes to be the more probable: and it is, that there is one only ſatisfaction, and that is ours. Hereby you ſee Chriſt is quite excluded, at leaſt from making ſatisfaction for veniall ſins, as they call them, and temporall puniſhments.

No ſaith Bellarmine: for it is by Chriſts ſatisfaction (ſaith he) that we have grace to ſatisfy. He ſatisfyed immediately for the fault, and the guilt of eternall death, and mediately for the temporall puniſhment, in as much as he giveth us grace, whereby we our ſelves are enabled to ſatisfy God for it.

Unto this Ames very acutely replieth, Bell. Enervat. tom. 2. lib. 5. pag. 192, 193. In ſuch a reſpect as this, God the Father, and the holy Ghoſt, may be ſaid to ſatisfy for us, becauſe we have all grace from God the father by the Spirit. 2. Ʋpon this account, the ſatisfaction of Chriſt ſhould have no other relation unto our ſins, and their puniſhments, then unto good workes, as they are good: for by the ſatisfaction of Chriſt, we have grace enabling us to worke well. And againe tom. 3. lib. 5. cap. 4. pag. 229, 230. 1. If Chriſts ſatisfaction be immediate, and mediate, then his ſatisfaction is manifold, and not one. 2. If Chriſt ſatisfyeth, our ſatisfaction intervening, then he hath ſatisfyed not once, but p. 329he alwaies ſatisfieth, not by himſelfe, but by us. Then laſtly, he doth not ſo much ſatisfy for us, as in us.

3. Chriſt cannot be ſaid to ſatisfy, as he giveth unto men grace, enabling men to ſatisfy, any more then he can be ſaid to repent, or confeſſe ſins, as he giveth them grace for repentance, and confeſſion.

In a ſecond place, the Papiſts doe covertly evacuate the alfulneſſe and infiniteneſſe of Chriſts merits by their doctrine of humane merits of condignity. To merit is to purchaſe that right unto a thing, which one had not before, to make that due, which was not due before. Now if the merits of Chriſt be of infinite value, they have purchaſed in the behalfe of his members a full right unto eternall life and happineſſe; ſo that their good workes do not make the ſame newly due. If they make it any way due, they make it due either in whole, or in part: if in whole, then Chriſt hach merited nothing for them: if in part, then there is ſomething in eternall life, which Chriſt hath not merited. Either way there is a manifeſt derogation from the merits of Chriſt.

Yea but the Papiſts beare us in hand, that their doctrine of merits doth not obſcure, but rather illuſtrate the glory of Chriſts merits: and to make this good, they have two devices; the one received generally by moſt, if not by all of them; The ſubordination of the ſaints merits unto Chriſt's merits. The ſecond is the peculiar ſhift of ſome few; The union of the ſaints perſons with Chriſts perſon.

To begin with the firſt, the ſubordination of the ſaints merits unto Chriſts merits. Our merits (ſay they) are derived from Chriſts: for he merited for us the power and grace of meriting; and therefore our merits argue no inſufficiency in, but rather a wonderfull efficacy of his merits. It is no blemiſh unto the Sun, that the Moone and Starres ſhine with a light borrowed from it. The fruitfulneſſe of the branches is no diſparagement unto the vine. The dependant and ſubordinate efficiency of ſecond cauſes is no detraction from the omnipotency and all-ſufficiency of the firſt cauſe. And why ſhould it be any impeachment unto Chriſts merits, to affirme, that he doth not onelyonly merit for us himſelfe, but alſo makes us able to merit?

p. 330Unto this fancy I ſhall oppoſe theſe three conſiderations, that it is 1. Ʋngrounded on Scripture. 2. Ʋnneceſſary. and 3. Impoſſible.

1. Ʋngrounded on Scripture. That Chriſts merit hath purchaſed unto us grace enabling for performance of good works, we deny not; but that he hath merited, that we might merit, is a thing unheard of in the writings of the Prophets, and Apoſtles: and therefore to be rejected, not only as a frivolous, but alſo as a preſumptuous fiction.

But ſecondly, it is alſo an Ʋnneceſſary fiction. For if Chriſts merits be ſo ineſtimable, as that they merit for us perfection, and fulneſſe of happineſſe and ſalvation, what neceſſity is there that we our ſelves ſhould merit this againe. If a thing be already done ſufficiently, it is more then is needfull for to doe it over againe.

And thirdly, this ſubordination of the merit of our workes unto Chriſts merits, is a thing utterly Impoſſible, as may be proved from four particulars conſiderable in our good workes. 1. Gods donation of them unto us. 2. Our Obligation unto them. 3. The imperfection and pollution of them. 4. The diſproportion between them and eternall life.

1. Gods donation of them unto us. The gifts of God are uncapable of meriting any thing with God: But all our good workes are the free gifts of God, 1 Cor. 4.7. 1 Cor. 15.10. and 2 Cor. 3.5. Phil. 1.29. and 2.13. Iſ. 26.12. And therefore by them God cannot be bound to beſtow more upon us. This argument drave ccDicendū eſt, quòd meritum de condigno ſubdiſtinguitur, quia quoddā eſt meritum de condigno largè ſumpto, pro quadam dignitate quam Deus ex ordinatiōe requirit in operibus noſtris, ad hoc ut remunerentur vitâ aeternâ. Et haec dignitas eſt in nobis per gratiam & charitatē habitualem. Aliud eſt meritum de condigno ſtrictè & propriè accepto, & tale meritum eſt actio voluntaria propter quam alicui debetur merces ex juſtitia, ſic quod ſi non reddatur ille, ad quem perti…et reddere, injuſ…è facit, & eſt ſimpliciter & pro priè injuſtus: & tale meritum de condigno invenitur inter homines, ſed non eſt hominis ad Deum. Quod patet, quia quod redditur potius ex liberalitate dantis quàm ex debito operis non cadit ſub merito de condigno ſtrictè & propriè accepto. Sed quicquid à Deo accipimus, ſive ſit gratia, ſive ſit gloria, ſive bonum temporale vel ſpirituale (praecedente in nobis propter hoc quocunque bono ope…e) potiùs & principaliùs accipimus ex liberalitate Dei, quàm reddatur ex debito operis, ergo nihil penitus cadit ſub merito de condigno ſic accepto Major patet ex ratione meriti de condigno priùs poſitâ Minor probatur, quia facilius & minus eſt reddere aequivalens eius quod quis accepit ab alio, quam eum conſtituere debitorem (quia ad conſtituendum eum debitorem, requiritur quòd plus reddat, quàm acceperit, ut ſic ratione plurium, alius efficiatur debitor) ſed nullus poteſt reddere Deo aequivalens, dicente Philoſopho. 8. Ethic. Quia in his quae ſunt ad Deos & ad Parentes impoſſibile eſt aequivalens reddere: ergo multò minùs eſt poſſibile, quod ex quocun que noſtro opere Deus fiat nobis debitor, ita ut ſi non redderet debitum, eſſet injuſtus. Cauſa autem huius eſt, quia & illud quod ſumus, & quod habemus, ſive ſunt honi actus, ſive boni habitus, ſeu uſus, totum eſt in nobis ex liberalitate divina gratis dāte cō ſervāte. Et quia ex dono gratuito nullus obligatur ad dandū amplius, ſed potiùs recipiēs magis obligatur danti, ideo ex bonis habitibus et ex bonis actibus, ſive uſibus, nobis à Deo datis, Deus non obligatur nobis ex aliquo debito juſtitiae ad aliquid ampliùs dandum, ita quod ſi non dederit, …it injuſtus, ſed potiùs nos ſumus Deo obligati: Et ſentire, ſeu dicere oppoſitum, eſt temerarium, ſeu blaſphemium, &c.Durand in lib. 2. ſentent. diſt. 27. p. 331quaeſt. 2. unto the great regret of merit-mongers, to impugne the merit of condignity, properly and ſtrictly ſo called; for ſuch a merit is a voluntary action, whereunto the reward is due of juſtice; ſo that if it be not given, an injury is committed, and he to whom retribution properly appertaineth, ſhould ſimply and properly be unjuſt. Now there can be no ſuch matter between God and man, becauſe whatſoever we receive of God, &c. whatſoever good workes we have before done for it, yet we receive the ſame rather of Gods liberality, then of the debt of the worke. And the reaſon that he alleadgeth for this is; becauſe all that we are, and all that we have, whether good habits, or good acts, or the uſe of them, is wholly, and altogether from the bounty of God, freely both giving and preſerving them. And for as much as no mans free gift can bind him to give more, but he that receives more is the more bound to him, that gives it; therefore hence it followes, that by the good habits and deeds, which God hath enabled us to doe, he is not bound by the debt of his juſtice to give us more; that he ſhould be unjuſt, if he gave it not; but we rather are bound unto him: and it is raſhneſſe, yea blaſphemy to thinke or ſay the contrary. And at laſt upon all this, he inferreth this concluſion: ſiquid pro bonis operibus noſtris, nobis datur, vel redditur, potiùs & principaliùs eſt ex liberalitate dantis, quam ex debito noſtri operis. If God give any reward unto our well-doings, this is not, becauſe he is a debtour to our workes, but rather of his owne liberality.

A ſecond Argument, that our beſt workes are uncapable of merit, and conſequently, that the ſubordination of our merits unto Chriſt's, is impoſſible, is our obligation unto them. We are bound to fulfill the law in all perfection. The beſt of workes, the higheſt degree of obedience is but our due debt by Gods command. Now the payment of due debts, the performance of our dutie unto God, can merit nothing at his hands, Luk. 17.20.

A third argument proving that our good workes are uncapable of having any power of meriting derived unto them, is their ſinfull imperfection, and pollution. All our righteouſneſſes are as menſtruous, and as filthy rags, Eſay. 64.6.p. 332All our graces are imperfect; all our duties are polluted: and therefore ſtand in need of favour, grace, and mercy for acceptation. Nay they are ſo farre from meriting heaven, and eternall life, as that they ſupererogate for hell, and everlaſting damnation.

The fourth and laſt argument is the vaſt diſproportion between our good workes, and eternall life: For

1. Eternall life, and happineſſe, is objectively infinite, as being the viſion, and fruition of God, an infinite good, unto it therefore nothing, that we can doe, or ſuffer, can be equivalent, Rom. 8.18.

2. Our future life, and happineſſe, is infinite in point of duration. But now ſaith Anſelme, a very ancient Schooles man; if a man ſhould ſerve God a thouſand yeares with as great fervour and zeale as poſſible, he could not by way of condignity, merit to be in the king dome of heaven ſo much as for halfe a day. And thus (you ſee) that the derivation of merit unto our workes from Chriſt's merits is an utter impoſſibility.

But there is one of their great Schoolemen Gabriel Biel in tert. ſentent. diſp. 19. Art. 2. Concluſ. 5. that ſpeakes yet farre more diſhonourable of Chriſt's merits: For he aſcribes merit unto our workes in a way of equality with Chriſt. Though the paſſion of Chriſt (ſaith he) be the principall merit▪ for which the grace of God, & the opening of heaven, and the glory thereof be given, yet it is never the ſole or totall meritorious cauſe. Becauſe alwayes with the merit of Chriſt there concurreth ſome worke, as the merit of congruity, or condignity of him, that receiveth grace or glory, &c.

Here it is in terminis affirmed, that the paſſion of Chriſt is not a ſolitary, totall, meritorious cauſe: and the reaſon alleadged is; Becauſe there is farther requiſite the concurrence of our merits: therefore, by conſequence it is affirmed, that our ſuppoſed, or pretended merits, are conjoyned with Chriſt's in a way of coordination. Becauſe a totall, or ſolitary cauſe excludes onelyonly coordinate, and not ſubordinate cauſes.

A ſecond ſhift, that Hoſius, Cajetan, and others, mentioned by Vaſquez, have, to cleare this their doctrine of merit p. 333from diſhonouring of Chriſt's merits, is the union of the godlie with the perſon of Chriſt; Whence there redounds unto their good workes a greater worthineſſe of eternall life, then of themſelves they would otherwiſe have. They are knit unto Chriſt, as members unto the head, as branches unto the vine; and ſo are as it were reputed one perſon with Chriſt. And conſequently their actions and good workes, their merits, are looked upon, as the actions, good workes, and merits of Chriſt himſelfe: For Chriſt hereupon, as an head, hath an influence upon them as members, and ſo worketh, and meriteth in them. Whereupon Every godly and righteous perſon may not onelyonly ſay with the Apoſtle Paul, I live, yet not I, but Chriſt liveth in me, Gal. 2.20. But alſo I merit, yet not I, but Chriſt meriteth in me. And to prove all this, they alleadge a ſaying rife in their Schooles, That our workes beſprinkled with the bloud of Chriſt, and waſhed with the merits thereof, doe become worthy of heaven, and it's happineſſe, and this ſaying they might perhaps ground upon Revel. 7.14. Where it is ſaid of the ſaints, that they waſhed their robes, and made them white in the bloud of the lambe.

But Vaſquez hath ſared us the labour of confuting this evaſion, In primam ſecundae tom: 2 diſp. 214. cap. 7. pag. 810. Good workes (ſaith he) receive their value, and worthineſſe from the perſon immediatly, and formally productive, or elicitive of them; and not from the perſon giving grace, and aſſiſtance for the performance of them: and therefore our good workes have noe worthineſſe of deſert, or increaſe thereof, derived from the worthineſſe of Chriſt, our head; and this he doth not barely dictate but prove by three reaſons.

1. Otherwiſe it would follow, that our workes were of infinite value; Becauſe Chriſt, from whoſe grace they proceed, is of an infinite dignity.

Secondly, Our good workes would be condignly meritorious of juſtification for others.

And Thirdly, they would merit in the utmoſt rigour of juſtice according unto not onelyonly a proportionall, but alſo an abſolute equality between the merit, and the reward: Which are things diſclaimed by thoſe Papiſts, that are yet moſt rigid and ſtiffe p. 334patrons of the merit of our beggarly, and polluted obſervations.

Having thus cleared the doctrine of the All-fulneſſe, and infiniteneſſe of Chriſts ſatisfaction, and merit, from the Papiſts both abuſe and oppoſition of it; I ſhall in the next place proceed unto ſome practicall application of the point: It may ſerve as a motive unto humiliation, and as a ground of conſolation.

1. Then here is a motive unto humiliation for ſinne: for the fulneſſe of its obliquity, and infiniteneſſe of its guilt, or demerit, is ſufficiently, and clearely demonſtrated from the fulneſſe, and infiniteneſſe of Chriſts ſatisfaction for it: And therefore there is nothing, that can with halfe that juſtice challenge ſuch a deepe meaſure of our teares, and ſorrow, as they. O the ſpots and blemiſhes of our Originall Corruptions, and actuall tranſgreſſions, muſt needs be filthy beyond all expreſſion, ſeeing nothing could waſh them away, but the unvaluable bloud of the immaculate lambe of God. There was no ſatisfying of Gods juſtice for them, appeaſing of his wrath againſt them, no redemption of our ſoules from them, no poſſibilitie (if we ſpeake in order unto Gods ordinate power) of the healing of them, but by ſhedding the heart bloud of him, who was over all God bleſſed for eve; by his obedience, that reached even ſo farre, as a cheerfull ſubmiſſion unto a moſt painefull and ignominious death. And from this now, let us thus aggravate the hainouſneſſe of our ſinnes. Surely they muſt needs infinitely diſpleaſe, and provoke God, ſeeing he expects ſo ample a recompenſe for them. The ſtench of them muſt needs be extreamly noyſome, and offenſive unto the noſtrils of God: For nothing could quiet and appeaſe him, but that coſtly perfume, of which the Apoſtle ſpeakes, Eph. 5.2. His ſon giving himſelfe for us an offering, and ſacrifice to him, for a ſweet ſmelling ſavour. O that thraldome muſt needs be moſt miſerable and intollerable, from which there is no ranſome, but by ſo ineſtinable a a price. Thoſe diſeaſes are deadly, unto the healing of whic, there is requiſite ſo precious, and divine a medicine. Thoſe wounds muſt needs be deepe, and dangerous, unto the cure ofp. 235which, there is neceſſary ſo rich a balſome, as out-weighs in worth millions of worlds.

Secondly, This fulneſſe of ſatisfaction and merit in Chriſt's humiliation is a ground of conſolation: for from it we may inferre 1. a perfection of his office, that he aſſumed for us. 2. a perfection of his influence upon us.

1. A perfection of his office, that he aſſumed for us, the Captaine of our ſalvation was made perfect through his ſufferings Heb. 2.10. and Chap. 5. verſ. 8, 9. that is, as touching his office.

1. Such was the worth of his ſufferings, as that by them he accompliſhed, finiſhed, an fulfilled that worke, which he was to performe for us, here on earth; a full ſatisfaction of Gods juſtice, a perfect expiation of our ſinnes, Luk. 13.32. John. 17.4. Iohn. 19.30.

Secondly, He was by his ſufferings perfectly, and fully qualified and fitted for diſcharge of thoſe duties, that are to be done in heaven for us. He was by them qualified, as with compaſſion towards us, ſo with merit towards his father. As his owne experience of ſufferings was a motive unto ſympathy with us; ſo the value of his ſuffering… was an argument of prevalency with his father. If he aske for the pardon of any ſinne, he can plead, that he hath fully ſatisfied God's juſtice for it. If he crave for any mercy, favour, grace, in the behalfe of his members, why he hath paid for it unto the utmoſt farthing. An interceſſion that is backt with an infinite merit muſt neeeds be very forcible, and prevailing.

2. From this fulneſſe of Chriſts ſatisfaction, and merit, we may inferre a perfection of Chriſts influence upon us. It is ſaid of the gifts, and ſacrifices under the law, that they could not make him, that did the ſervice, perfect, as pertaining to the conſcience, Heb. 9.9. Now this is ſpoken of them, as compared. with the ſacrifice of Chriſt, in a compariſon of diſſimilitude The deny all then of then ſufficiency to perfect in things concerning the conſcience, implieth, that the ſacrifice of Chriſt is ſufficient to pe…fect the conſcience, to purify it, and pacify it, to enable it for the regular performance of all its offices. It can put both into our hearts, and mouthes, the anſwere of a good, conſcience towards God, 1 Pet. 3.21. By one offeringp. 336he hath perfected for ever them, that are ſanctified, Heb. 10.14. He hath perfected them for ever, as a morall cauſe in the way of ſatisfaction and merit.

1. He hath perfected them ſatisfactorily. He hath fully ſatisfied Gods juſtice for all their ſinnes, 1 John. 1.7. Tit. 2.14. Acts 13.39. and for all things conſiderable in their ſinnes, for the fault in the offence of Gods majeſty, and violation of our friendſhip with him, the ſtaine, or corruption of ſinne, all puniſhments for ſinne, whether eternall, or temporall; ſo that they are freed from the whole curſe of the law Galat. 3.13. and totally exempted from any condemnation whatſoever, Rom. 8.1. Sprinkling of bloud ſeven times, was required upon ſeverall occaſions under the law: As in the ſin offering for the ignorance of the anointed Prieſt **Aynſworth.Levit. 4.6. on the day of expiation or attonement Chap. 16.14. and in the cleanſing of the Leper Chap. 14.7. Now ſeven, is a perfect number, uſed for the compleating of a worke Gen. 3.2,3. and therefore this ſprinkling of bloud ſeven times fitly ſerved to typify, that the bloud of ſprinkling, Heb. 12.24. perfectly, and fully cleanſeth our ſoules from all ſinnes, purgeth our conſciences from all dead workes to ſerve the living God, Heb. 9.14. This utter and to…all removall of our ſinnes from us in a way of remiſſion by the all-ſufficient ſatisfaction of Chriſt, was typified by the Scape-goate, that did beare upon him all the iniquities of the Children of Iſrael unto a land not inhabited, a land of ſeparation, Levit. 16.22.

Secondly, He hath by the offering of himſelfe perfected them that are ſanctified, meritoriouſly. He hath purchaſed for them not only a poſſibility, but alſo a certainty of ſalvation: He hath not onelyonly by his merits opened the gate of heaven, made ſalvation poſſible unto all that believe, but further procured in the behalſe of all the elect, an actuall admiſſion into glory: for he hath merited for them faith, repentance, regeneration, perſeverance, all gifts and graces that are abſolutely neceſſary, and will infallibly bring unto ſalvation; all things that pertaine to life and godlineſſe, 2 Pet. 1.3. The chaſtiſement of our peare was laid upon him, Eſay 53.5. the chaſtiſement that was laid upon him was of ſuch worth, as thatp. 337it was ſufficient to purchaſe a through, and perpetuall peace, full favour, and perfect reconciliation with God. And a peace with the God of heaven is an ample ſecurity, and protection againſt an unceſſant warre, with all the Divels in hell, againſt the greateſt enmity, and rancour, the moſt powerfull oppoſition of wicked men on earth; and withall an aſſured, and undoubted pledge of all ſuch favours, priviledges, honours, and dignities, as favourites may expect from ſo royall, and munificent a maſter, as the King of kings, and Lord of Lords.

Of this perfection of Chriſts influence, that I have ſpoken of, we have in the remainder of the words an amplification; 1. from the extent thereof, in regard of continuance; 2. from a reſtraint thereof, in reſpect of object.

1. From the extent thereof, in regard of continuance. By one offering he hath perfected them that are ſanctified for ever. foreign tranſlated, for ever, may be referred either unto the duration of the world, or elſe, the duration of theſe that are ſanctified.

1. Ʋnto the duration of the world. Chriſts oblation of himſelfe perfects thoſe that are ſanctified in all ages of the world. It is an in exhauſt fountaine, the ſatisfaction and merit of which will never be drawne drie. As the ſunne enlightens all men, having the uſe of ſight, that ever were, are, or ſhall be in the world. So Chriſts ſacrifice being of infinite merit, perfects all thoſe, that ever were, are, or ſhall be ſanctified unto the end of the world. Indeed of it ſelfe, it is ſufficient for the perfection of even infinite millions of worlds. This perpetuall efficacy of Chriſts death was typified under the law by the caſting of Cedar wood into the midſt of the burning of the heifer, of whoſe aſhes was made the water of ſeparation, and purification for ſinne, Numb. 9.6. Now of this, Cedar was a very meete type, becauſe it is a firme, and durable wood, that never rotteth.

2. For ever may be referred unto the duration of thoſe, that are ſanctified; and ſo it denoteth the perſeverance of this influence upon them: It is not for a time only, but unto the end of their lives, indeed unto all eternity; It keeps p. 338them by the power of God through faith unto ſalvation.

Laſtly, you have the reſtraint of this influence unto them, that are ſanctified, both by infuſion of habituall grace, and holineſſe from God, and alſo by dedication, and conſecration, as veſſells of honour unto God, as by Gods decree of election, ſo by their owne ſtedfaſt purpoſe and reſolution. Unſanctified and unrenewed perſons then, dogs and ſwine, who are not as yet ſeparated out of the world, but proſtituted unto the vanities thereof, whoſe ſoules are deſtitute of all ſaving and ſanctifying graces, and defiled with innumerable luſts and corruptions, that are unmortified, who are utterly neglective and contemptuous of Gods ordinances, groſſe and impenitent profaners of his worſhip, can expect no ſhare in, comfort or benefit by the fulneſſe of Chriſts ſatisfaction and merit.

Unto this place we may adde another in the ſame booke, Chap. 5.9. being made perfect, he became the author of eternall ſalvation unto all them that obey him. In which words we have, 1. The Ground. 2. Manner. 3. Effect. 4. Extenſion. And 5. Reſtriction of the object of this influence.

The ground of it: Being made perfect, to wit, by the things which he ſuffered, as appeareth by compariſon of the words with the foregoing, verſ. 8. By his ſufferings he was perfectly qualified, and fully fitted for diſcharge of this great buſineſſe, the purchaſing of our ſalvation.

2. The manner of this influence. He was not the inſtrument, or meanes, but the principall cauſe, the author of our ſalvation.

3. The effect. It was not only ſalvation, but eternall ſalvation. **Bilſon.Fuller or more ſufficient then eternall ſalvation, we neither expect, nor ever ſhall have any; ſince that which is eternall admitteth no change, nor increaſe.

4. The extenſion of this influence in regard of object. He became the Author of eternall ſalvation unto all that obey him, of what condition ſoever, though never ſo low, and deſpicable: want of learning, meaneneſſe of parts, baſeneſſe of birth, poverty of eſtate, and all other outward miſeries of life can be p. 339no impediment unto the all-powerfull influence of Chriſts merits.

Laſtly, we have the reſtriction of this influence in regard of object. He became the author of eternall ſalvation, onelyonly to them that obey him, to wit, with the obedience of faith, and with new obedience, the obedience of good workes and ſanctification. Children of diſobedience, foreign, who will not be perſwaded, will not hearken unto divine admonitions, though never ſo perſwaſive, who are refractory, obſtinate, and impenitent in their diſobedience and rebellion, are hereby quite excluded from the ſweet, and comfortable influence of Chriſts ſufferings, though in themſelves infinitely ſatisfactory and meritorious.

But this perfection or fulneſſe of Chriſts influence upon his members, we have ſet down, as here in theſe places, abſolutely in it ſelfe; ſo Rom. 5. comparatively, as compared with the influence of Adam upon his off-ſpring. Adam was the figure or type of him that was to come, verſ. 14. to wit, Chriſt Jeſus, in reſpect not of ſuch things, as were perſonall unto either of them, but of that which is by them communicated unto many. As Adam was a head, root, and fountaine of ſin and death unto the univerſality of men, ſo Chriſt was a head, root, and fountaine of righteouſneſſe, grace, and life unto the univerſality of Believers. But now to prevent all miſtaking, before he proſecutes the compariſon of ſimilitude between their influences, he firſt premiſeth the great diſparity that is between them; and this he firſt affirmeth; and then confirmeth.

1. He affirmeth it, verſ. 15. but not as the offence, ſo alſo is the free gift. But he doth not content himſelfe with affirming it once, but repeates it againe, verſ. 16. And not as it was by one that ſinned, ſo is the gift. The repetition was perhaps to ſignify the great weight of the points handled, as alſo to import the more then ordinary incredulity that is in men generally touching them. There is nothing almoſt in Divinity goes down more hardly with fleſh and bloud, then the imputation of Adam's ſin and Chriſts righteouſneſſe.

Having thus earneſtly affirmed this diſparity, he in the nextp. 340place, as ſtrongly demonſtrates it; and that firſt generally, ſecondly particularly, by inſtancing in ſome particular heads of diſparity.

1. Then in generall, he proves this diſparity by way of compariſon, by arguing from the leſſe unto the greater, Verſ. 15. For if through the offence of one, many be dead: much more the grace of God, and the gift by grace, which is by one man, Jeſus Chriſt, hath abounded unto many. In which words by the grace of God, is underſtood his favour and love; and by the gift of grace, is meant the obedience of Chriſt, mentioned verſ. 18, 19. which as Beza noteth in relation unto God, is tearmed the gift by grace, or the free gift, becauſe it is by him freely, or graciouſly imputed to us: in relation unto us, it is ſtiled righteouſneſſe, verſ. 18▪ Becauſe by it, imputed to us, we are made righteous, verſ. 19. Now this is here far advanced above the offence, fall, diſobedience, or tranſgreſſion of Adam, in regard of fulneſſe of efficiency. If that hath abounded, this hath much more abounded, much more overflowed. It is a metaphor taken from rivers, that overflow their bankes. This ſuperiority, ſuperabundancy of Chriſts obedience unto Adam's diſobedience, in point of efficacy, may be demonſtrated from the inequality that is between them, in regard 1. of their generall Nature. 2. Efficient. 3. Effects.

1. From the inequality that is between them, in regard of their generall nature. The offence, or diſobedience of Adam was privative; Chriſts obedience or righteouſneſſe is poſitive; and therefore more available and forcible unto ſalvation, then that unto condemnation. This is an argument urged by Pareus, but I ſhall lay no great ſtreſſe upon it.

But proceed unto a ſecond inequality that is between them, in regard of efficients. The diſobedience of Adam was the diſobedience of a meere man; The obedience and righteouſneſſe of Chriſt was the obedience and righteouſneſſe of him, that was God as well as man: and therefore the merit of it infinitely ſurmounted the demerit of Adams ſin; and conſequently was more able to juſtify and ſave, then this to condemne and deſtroy. If you will derive Adams ſin higher, from the Devill, even yet he was but a creature, and ſo infinitely ſhort p. 341of Jeſus Chriſt, who was God man: And hereupon we may conclude, that there is more vertue in him, the ſeed of the woman by way of eminency, then there was venome in the head of the ſerpent: He is more able to heale ſoules, then Satan to poyſon and infect them.

A third inequality between them is in reſpect of their effects; in regard of their excellency, difficulty, and certainty of eveniency.

1. Excellency. By Chriſt's obedience we are reſtored unto greater mercies and priviledges, then ever we were deprived of by Adam's diſobedience: Unto gifts without repentance, as the Apoſtle ſpeakes, Rom. 11.29. Conſtancy, & irreverſibleneſſe in the juſtification of our perſons; ſuch a firmeneſſe in the ſanctification of our natures, as is unconquerable by the gates, that is, power, and policie of hell; ſuch an immortality of the body, in our reſurrection, as is not onelyonly à poſſe non mori, a poſſibility of not dying, but a non poſſe mori, an impoſſibility of dying.

Secondly, The effects, purchaſed by the merits of Chriſt's obedience, ſurmount thoſe redounding unto mankind by the guilt of Adam's ſinne, in regard of difficulty. It is farre more difficult to build up, then to pull downe and deſtroy. There is more merit, and efficacy requiſite for the juſtification, and ſalvation of one ſoule, then there is guilt, and demerit for the damnation of millions.

Thirdly, The effects of Chriſts obedience tranſcend thoſe of Adams diſobedience, in regard of certainty of eveniency. The actuall damnation unto which we are liable, by the fall of Adam, is preventable, and avoidable by faith, and repentance. Whereas the grace of God, and the gift by grace, which is by one man, Chriſt Jeſus, inferreth a hypotheticall neceſſity of ſalvation, and ſo ſenſu compoſito, excludes all poſſibilitie of damnation.

Secondly, The Apoſtle proves the diſparity betweene the influence of Chriſt upon his, and the influence of Adam upon his, particularly, by inſtancing in ſome particular heads of diſparity.

The firſt head of diſparity is the difference between the p. 342meritorious cauſe of our guilt, and condemnation by Adam, and the Antecedents, or occaſions of ur juſtification by Chriſt. The condemnation accruing unto us from Adam is onelyonly for one ſinne: the judgment was to condemnation by one, verſ. 16. that is, by one offence: One, for number, if we ſpeake of that firſt ſinne, committed by him in paradiſe, compleated in the eating of the forbidden fruite; One, for kind, if we ſpeake of that contracted from him, uſually called, Originall ſinne. But now our juſtification by Chriſt is a full abſolution, & diſcharge not only from the ſin, which proceedeth frō Adam, but frō all other perſonall ſinnes. The free gift is of many offences unto juſtification, verſ. 16. the bloud of Chriſt cleanſeth us from all ſins, 1 Joh. 1.7. It takes **Pareus.away the cauſe, and the effect. It ſtops up not onelyonly the fountaine, Originall corruption, but all the rivulets of actuall tranſgreſſion. The fulneſſe of ſatisfaction in the humiliation of Chriſt was like the fulneſſe of water in the ſea: And the ſea by reaſon of it's huge vaſtneſſe can drowne mountaines, as well as molehils. Even ſo the fulneſſe of Chriſt's ſatisfaction can ſwallow up the greateſt, as well as the leaſt ſinnes.

A ſecond head of diſparity is in regard of the potency, and prevalency of their effects. The offence of Adam brought in a kingdome, and tyranny of death. If by one mans offence death raigned by one, ver. 17. But now the obedience, and righteouſneſſe of Chriſt hath purchaſed, and erected a farre more powerfull, eminent, and glorious kingdome, the Kingdome of life. Much more they which receive abundance of grace, and of the gift of righteouſneſſe, ſhall raigne in life by one, Jeſus Chriſt, ibid. It is very remarkable, that whereas the Apoſtle ſaith, in the former part of the verſe, by one mans offence death reigned by one, he doth not to anſwere this, ſay in the latter part of the verſe, life ſhall raigne by one man, Chriſt Jeſus; but, they which receive abundance of grace, &c: ſhall reigne in life, by one, Jeſus Chriſt. For this Eſtius giveth two reaſons.

1. Becauſe it ſounds more ſweetly and comfortably, to ſay, that juſtified perſons ſhall reigne by Chriſt; then to ſay, that life ſhall reigne in thoſe that are juſtified by Chriſt.

p. 343And ſecondly, it is to put a difference between the Kingdome of death, and the Kingdome of life. The Kingdome of death deſtroyeth all its vaſſalls, but the Kingdome of life contrariwiſe exalts all its ſubjects, and maketh them to be Kings, partakers of the heavenly Kingdome with Chriſt. And thus have you ſeen out of the Apoſtle, that there is ſuch a wide imparity between the obedience of Chriſt, and the diſobedience of Adam, as that the ſatisfaction and merit of Chriſts obedience, is by far more beneficiall unto the Church and people of God, then the guilt of Adams ſin was prejudiciall.

In the next place, the Apoſtle proſecutes a compariſon of ſimilitude between the efficacy of the ſin of the one unto condemnation, and of the righteouſneſſe of the other unto juſtification and life. And this he doth firſt in proper, and then in metaphoricall tearmes.

In proper tearmes, verſ. 18, 19. As by the offence of one, judgment came upon all men unto condemnation: Even ſo by the righteouſneſſe of one, the free gift came upon all men unto juſtification of life. For as by one mans diſobedience, many were made ſinners: ſo by the obedience of one, ſhall many be made righteous. In which words we have the influence of Adams offence, and Chriſts righteouſneſſe reſembled in regard of both intenſiveneſſe and extenſiveneſſe.

1. Intenſiveneſſe: they are like, though not equall, in the intenſion, or degree of their efficacy. As Adams offence was effectuall to make his poſterity ſinners, to involve and inwrap them in guilt and condemnation: ſo Chriſts righteouſneſſe and obedience was available to inveſt all his members with juſtification, to make them righteous before God unto everlaſting life.

2. They are reſembled proportionally in regard of the extenſiveneſſe of their objects. As by the offence of one, to wit, Adam, judgment came upon all men, that were his naturall ſeed, by propagation; Even ſo by the righteouſneſſe of one, Chriſt Ieſus, the free gift came upon all men, that were his ſpirituall ſeed, by regeneration unto juſtification of life.

p. 344Secondly, This ſimilitude is propounded in metaphoricall tearmes, ver. 21. That as ſin hath reigned unto death, even ſo might grace reigne through righteouſneſſe unto eternall life, by Ieſus Chriſt our Lord. Whereas the kingdome of Originall ſinne is made the ſequel of Adams tranſgreſſion, So the kingdome of grace is made the conſequent of Chriſts obedience.

Originall corruption may be tearmed a King, in regard 1. of vaſtneſſe of dominion. It reigneth before regeneration in all men, and in all of men, in their mortall bodies, as well as their ſoules. 2. In regard of greatneſſe of power; It hath all the powers of the ſoule, and parts of the body, untill they be renewed by the holy Ghoſt, under ſuch a command as the Centurion had his ſervants, or ſouldiers, Math. 8.9. And unto this kingdome of ſinne, the kingdome of grace by Chriſt is anſwerable. As ſinne reigneth unto death; ſo grace reigneth through righteouſneſſe by Jeſus Chriſt. Now unto the grace, and favour of God, a kingdome an-anſwerably is aſcribed in two reſpects, 1. in regard of it's powerfull efficacy: it is as able to protect, and exalt all thoſe, to whom it is extended, as Originall ſinne is to ruine, and deſtroy thoſe, that are under it's plenary ſubjection. 2. in regard of its plentifull fruits: grace reigneth by Jeſus Chriſt; By him there is a large kingdome, a great abundance of grace anſwerable to the kingdome, and abundance of ſinne in us, to the reigning of ſinne unto death. The ſubjects of this kingdome receive abundance of grace, and of the fruit of righteouſneſſe, ver. 17.

There is one thing more in the text, that much conduceth unto the glory of this kingdome of grace, and that is the continuation of it unto eternity. Other kingdomes may expire; But grace ſhall reigne through righteouſneſſe unto eternall life. And thus the Apoſtle declareth, what a great purchaſe Chriſt by his all-ſufficient merits hath made in the behalfe of his members. He hath purchaſed for them grace, and favour with the God of heaven; nay, a powerfull, rich, and an abſolutely eternall kingdome of grace. O how happy, and glorious ſhall all thoſe ſoules be that are found in Chriſt, ſtanding by faith, under the coverture of His merits,p. 345and righteouſneſſe! Grace ſhall reigne over them through righteouſneſſe unto eternall life.

Secondly, Chriſt may be conſidered according unto his ſtate of exaltation, and ſo there dwelled in him an all fulneſſe of glory. There was a manifeſtation of the All-fullneſſe of glory, that was eſſentiall unto his Godhead: A reall collation of an all-fulneſſe of glory upon his manhood.

Firſt then, in the exaltation of Chriſt there was a manifeſtation of the all-fulneſſe, the infiniteneſſe of glory, that was eſſentiall unto the Godhead. This divine glory of his was for a time, as it were laid aſide, clouded, and eclipſed by the forme of a ſervant, the infirmities of his humane nature, the miſeries of his life, and by the ſhame, and paine of his death. But in his exaltation the father glorified him, according unto his deſire and prayer, John. 17.5. with his owne ſelfe, with the glory, which he had with him before the world was: that is, the father manifeſted, and diſplayed in him that glory, which he had from all eternity in a way of equality with himſelfe. By the reſurrection, he was declared to be the ſonne of God with power, Rom. 1.4. and therefore poſſeſſed of an infinite glory: for the ſonne of God is the brightneſſe of his fathers glory, Hebr. 1.3. the Prince of life, Acts. 3.15. the Lord of glory, 1 Cor. 2.8.

But in a ſecond place, in the exaltation of Chriſt, beſides this externall declaration of the glory of his Godhead, there was farther a reall collation of an all-fulneſſe of glory upon his manhood. It is generally reſolved by the Schoolmen, and for ought I know not gaineſaid by Proteſtants, that Chriſt in regard of his ſoule was from the very firſt inſtant of his conception comprehenſor, bleſſed, full of glory: and injoyed the happineſſe of heaven for the ſubſtance of it. This Aquinas proveth, part. 3. quaeſt. 34. art. 4. Becauſe even then he received grace, not by meaſure. But now, if his grace ſhould fall ſhort of that of comprehenſors, the ſaints, and Angels in heaven; If he ſhould not have enjoyed the light of glory; If his graces had not beene alwaies acted in the viſion, fruition, and comprehenſion of God, there had been a meaſure in his grace; The ſpirit had beene given unto himp. 346by meaſure. Unto Aquinas I ſhall adde Becanus, who upon the ſame argument thus reaſoneth. Sum. The. par. 3, tract. 1. c. 9. quaeſt. 2. Chriſt according unto his humanity had the cleare viſion of God from the very inſtant of his conception. The reaſon is, becauſe it is manifeſted that he had this viſion before his death: But the reaſon, and ground of his having of it before his death, was the hypoſtaticall union. Therefore ſeeing this reaſon, or ground of the beatificall viſion agreed unto him from the very inſtant of his conception, therefore we muſt ſay, that he had the viſion of God from the firſt moment of his conception. The major is plaine from that in Joh. 3.13. No man hath aſcended up to heaven, but he that came downe from heaven, even the ſonne of man, which is in heaven. Where the verbe, aſcendit, is of the preterperfect tenſe, whereby Chriſt ſignified, that he had now already aſcended into heaven, which could not be true of a corporall aſcent, but of a ſpirituall, by the beatificall viſion. The ſame thing may be gathered from that in John. 12.26. If any man ſerve me, let him follow me, and where I am, there ſhall alſo my ſervant be. And from Chap. 17.24. Father I will that they alſo, whom thou haſt given me be with me where I am, that they may behold my glory, which thou haſt given me. From theſe, and the like places it is evident, that Chriſt, when he ſpake theſe things, was in the eſtate of bleſſedneſſe, unto which he alſo wiſhed, and deſired, that the Apoſtles might come. Whence I conclude, that he was alwaies in that ſtate from the very inſtant of his conception, becauſe there is no reaſon why he ſhould be in it then, and not before.

Of this heaven-happnieſſe, in the ſoule of Chriſt, from the beatificall viſion, there would alwaies, without Gods miraculous reſtraint, and prevention, have beene two, as it were connaturall ſequels, 1. a fulneſſe of unſpeakable and unconceivable joy, ſolace, delight, pleaſure, and comfort in his ſoule, 2. a redundancy of glory from his ſoule unto his body. But by the ſpeciall diſpenſation of God, the reſultancy of the former was ſuſpended, and withheld in the time of his paſſion; and the latter, the aaSecundum naturalem habitudinem, quae eſt inter animam, & corpus, ex gloria animae redundat gloria ad corpus. Sed haec naturalis habitudo in Chriſto ſubjacebit voluntati Divinitatis ipſius: Ex quâ factum eſt, quod beatitudo remaneret in anima, & non derivar…tur ad corpus, ſed care pateretur; quae conveniunt naturae paſſibili ſecundum illud quod Damaſc. dicit, quod beneplacito Divinae voluntatis permittebatur carni pati, & operari propria. Aquinas part. 3. quaeſt. 14. ar. 1. Anima Chriſti a principio ſuae conceptionis fuit glorioſa per fruitionem Divinitatis per fectam. Eſt autem diſpenſativè, ut ab anima gloria non redundaret incorpus, ad hoc quod myſterium noſtrae redemptionis ſuâ paſſione impleret. Et ideo, peracto hoc myſterio paſſionis, & mortis Chriſti, ſtatim & anima in corpus in reſurrectione reſumptum, ſuam gloriam derivavit: Et ita factum eſt corpus illud glorioſum, Aquinas par. 3. quaeſt. 54. ar. 3.derivation of glory from his ſoule untop. 347his body was totally deferred untill his Exaltation. And then indeed the interruption of joy in his ſoule, the interception of glory from his ſoule to his body, was altogeather removed.

1. His ſoule was filled with all that joy, ſolace, pleaſure, delight, and conſolation, which can poſſibly flow from the ſight of an object ſo infinitely pleaſing, as is the eſſence, majeſty, and glory of God. In the preſence of God he had fulneſſe of joye at his right hand pleaſures for evermore, Pſal. 16.11. God made him full of joy with his countenance, Act. 2.28.

2. His body was repleniſhed with as much glory, as was proportionable unto the moſt vaſt capacitie of the creature. It was foreign, a body of glory; that is, a moſt glorious body, in it ſelfe; and the ſpring of glory unto others. Of this glory of Chriſts body Peter, James, and John, had a glimpſe in the transfiguration, Math. 17.2. He was transfigured before them, and his face did ſhine as the ſunne, and his rayment was white, as the light. Glory was coevall unto his ſoule from it's firſt creation, but the flowing of it unto his body was ſtope to qualifie him for the worke of our redemption: for that was to be wrought by ſuffering; and if his body had been glorified, it would have beene impaſſible, and could not have ſuffered. But now here at the preſent, by ſpeciall diſpenſation, God giveth way unto the redounding of glory from his ſoule unto his body; and this tranſitory glory was ſuch, as that it changed the naturall darkneſſe of his fleſh, and made his face to ſhine, as the ſun; nay it brake through the obſcurity of his rayment, and made it white, as the light. His rayment became ſhining, exceeding white, as ſnow: ſo as no fuller on earth can white them, Mark. 9.3.

Of the fulneſſe of glory that was conferred upon Chriſt, in his exaltation, there were diverſe prophecies, and types in the old Teſtament; moſt cleare, and pregnant affirmations in the new Teſtament.

p. 3481. Divers prophecies and types in the old Teſtament.

1. Prophecies, and the moſt remarkable prophecy hereof is in Pſalm. 16. v. 9, 10, 11. which is applied unto Chriſt by the Apoſtle Peter, Acts. 2. verſ. 25. uſ que ad 32. Thou wilt not leave my ſoule in hell, neither wilt thou ſuffer thy holy one to ſee corruption. Thou wilt ſhew me the path of life: In thy preſence is fulneſſe of joy, at thy right hand there are pleaſures for evermore. In theſe words the Pſalmiſt propheſieth of the reſurrection of Chriſts body, and the glorification of his ſoule.

1. Of the reſurrection of his body, and that he deſcribeth 1. in regard of the tearme from which. 2. In reſpect of the tearme unto which, it was.

1. In regard of the tearme from which it was: It was a deliverance from death and corruption.

1. From death and the grave, by way of ſubvention and releaſe. Thou wilt not leave my ſoule in hell: that is, my perſon, conſidered in its mortall part, in the ſtate of the dead.

2. It was a deliverance from corruption, that is, putrefaction, by way of prevention, and preſervation. Neither wilt thou ſuffer thy holy one to ſee corruption: that is, to feele and to ſuffer rottenneſſe.

2. Chriſts reſurrection is here ſet forth in regard of its tearme unto which, as it was the way unto a glorious and immortall life. Thou wilt ſhew me the path of life, verſ. 11. or as Peter quotes it, Act. 2.28. Thou haſt made known unto me the wayes of life: that is, in my reſurrection thou haſt given me experience of the way unto life from death.

Secondly, David propheſyeth of the glorification of Chriſts ſoule, conſequent unto the reſurrection of his body. In thy preſence is fulneſſe of joy; at thy right hand there are pleaſures for evermore. Which paſſage we have thus abbreviated in the Apoſtle Peter's quotation of it, Acts. 2.28. Thou ſhalt make me full of joy with thy countenance. Here we have the 1. Matter. 2. Meaſure. 3. Duration. 4. The Cauſes of that glory, with which Chriſts ſoule, in his exaltation, was repleate.

1. The matter of it, joy, and pleaſures. The Apoſtle Peter ſpeaking of the imperfect and begun joy of Believers here in p. 349this life, ſaith, it is unſpeakable and full of glory, 1 Pet. 1.8. The joy then of Chriſts ſoule in its glorified condition is glorious beyond all comprehenſion.

2. Here is the meaſure or degree of it; fulneſſe of joy. God hath promiſed to make all that truſt in him, to drinke of the river of his pleaſures, Pſalm. 36.8. But in the heart of his ſon Chriſt Jeſus, there is an ocean of joy. The Spirit was given not by meaſure unto him, John. 3.34. And as the Spirit was the principle of his grace, ſo it was the fountaine of his glory, and therefore his glory, as well as his grace, was unmeaſurable.

Thirdly, here is the duration of this glory; pleaſures for evermore. All his life long he was a man of ſorrowes, and acquainted with griefe, Iſ. 53.3. Towards his paſſion his ſoule was exceeding ſorrowfull, even unto death, Math. 26.38. And in the dolefull time of his paſſion, that fearfull houre of darkeneſſe, his ſorrowes were beyond meaſure, Math. 27.46. But for all this God made him ample amends in the eternity of his joy and pleaſures at Gods right hand.

Laſtly, we have the cauſes of this glory of Chriſts ſoule, the full viſion and the infinite power of God.

1. The full viſion of God. In thy preſence is fulneſſe of Joy; which in Acts. 2.28. is thus varied. Thou ſhalt make me full of joy with thy countenance.

2. The right hand, that is, omnipotency of God, elevating his ſoule unto this viſion, by the light of glory. At, or rather by thy right hand are pleaſures for evermore. Jeſus was exalted by the right hand of God, Acts. 2.33.

Unto this prophecy I ſhall adde three more.

The firſt is Iſaiah 4.2. In that day ſhall the branch of the Lord be beautifull and glorious, and the fruit of the earth ſhall be excellent and comely, &c. In which words, Chriſt (if we underſtand them of him in reſpect of his humanity) is called the branch of the Lord, in reference unto the active principle of his conception, the holy Ghoſt, the power of the higheſt, Luk. 1.33. The fruit of the earth, in reſpect of the paſſive principle of his conception, the Virgin Mary.

Another prophecy is Iſaiah 52.13. Behold my ſervant ſhall bep. 350exalted and extolled, and be very high. In that nature, according unto which he is my ſervant, he ſhall be exalted, and be very high. Here are divers tearmes of the like import, heaped up to expreſſe the unexpreſſible glory of Chriſts humanity in its Exaltation.

The laſt prophecie, which I ſhall mention, is Ezek. 17.22,23. Thus ſaith the Lord God, I will alſo take off the higheſt branch of the high Cedar, and will ſet it; I will crop off from the top of his young twigs a tender one, and will plant it upon a high mountaine and eminent. In the mountaine of the height of Iſrael will I plant it: and it ſhall bring forth boughs, and beare fruit, and be a goodly Cedar, and under it ſhall dwell all fowle of every wing: In the ſhadow of the branches thereof ſhall they dwell. Here Chriſt, in regard of his Humiliation, was but a tender one, cropt off from a young twig. In his exaltation, he will be a goodly or ſtately Cedar, which God will plant upon a high mountaine, and eminent. In the mountaine of the height of Iſrael; that is, not only in the Church militant, which is tearmed Gods holy hill of Sion, Pſalm. 2.6. But alſo in the Church triumphant, intitled Heb. 12.22. mount Sion, the city of the living God, the heavenly Ieruſalem.

With the prophecies concerning Chriſts glory, concurre alſo the types of it. I ſhall inſtance but in a few.

1. The Arke of the Teſtament was to be overlaid with pure gold, within, and without, and to have a crowne of gold round about it, Exod. 25.11.

2. The Altar of Incenſe alſo was to be overlaid with pure gold, the top thereof, and the ſides thereof round about, and the hornes thereof, and it was alſo to have a crowne of gold round about, Exod. 30.3. And all this may be to typify the plentifull glory, that was to be in Chriſts humanity. He was to be glorious within and without, he was to be covered and crowned with glory.

Unto theſe two types of Chriſts fulneſſe of glory I ſhall adde a third; the garments of the high Prieſt, that were for glory and beauty, Exod. 28.2.

In Levit. 16.4. the high Prieſt was to weare in the day of expiation plaine linnen garments, and this figured (thinkes p. 351Aynſworth) the baſe eſtate of Chriſt here on earth. And why may not we ſay anſwerably, that his glorious and golden garments typified his glorious eſtate in heaven.

Theſe forementioned prophecies and types receive cleare light from expreſſe affirmations of Chriſts glory in the new Teſtament. Chriſt, after he had ſuffered, enter'd into his glory, Luk. 24.26. Where glory is, as it were, appropriated unto him, as the moſt eminent ſubject, and principall efficient of glory. He had as it were the monopoly of glory. All the glory in heaven was in ſome ſort his glory. God crowned him with glory and honour, Heb. 2.7. and ſet him at his owne right hand in heavenly places, Epheſ. 1.20. Where by placing of him at Gods right hand, is underſtood a conferring upon his humanity, as ſoveraigne authority, ſo alſo unſpeakable glory and dignity. Unto theſe places we may alſo refer all thoſe paſſages, that ſpeake of Chriſts exaltation: Col. 1.18. God gave him in all things the preheminence. Phil. 2.9. He highly exalted him, and gave him a name above every name. Epheſ. 1.21. and placed him far above all principality, and power, and might, and dominion, and every name that is named, not onelyonly in this world, but alſo in that which is to come. All theſe, and the like Scriptures evidently hold forth, as a fulneſſe of office and authority, ſo alſo a fulneſſe of glory and majeſty in Chriſt, as man. Chriſts manhood was exalted unto an higher degree of glory, majeſty, and dignity, then the moſt glorious Saint, or Angell ever was, or ſhall be. Principalities, powers, mights, and dominions fall far ſhort of his glory.

This doctrine concerning the all-fulneſſe of glory in the manhood of Chriſt, in its ſtate of exaltation, may be applied for

Refutation.

Conſolation.

Exhortation.

1. For refutation of the doctrine of the Papiſts, touching the corporall preſence of Chriſts body in the Lords ſupper. For this doctrine of theirs by juſt conſequence makes Chriſts body of glory, or moſt glorious body, his impaſſible body, to be moſt inglorious; becauſe it affirmeth it under the formes of bread and wine to be obnoxious unto as execrable indignities p. 352and obſcenities, as can be imagined; as for example, to be burnt by fire, to be blown away by the wind, to be vomited and diſgorged by either a ſickly, or drunken communicant, to be put in a dunghill, to be devoured by wormes, mice, dogs, or hogs, to paſſe through the guts or entrals into the draught. See farther of this Biſhop Morton of the inſtitution of the Sacrament of the bleſſed body and bloud of Chriſt, &c. lib. 4. cap. 10.

Secondly, Chriſts fulneſſe of glory in his exaltation may ſerve for the conſolation of all his members, becauſe they may be confident of conformity thereunto: for God hath predeſtinated them to be conformed unto the image of his Son, Rom. 8.29. Ʋnto the image of his glory, as well as unto the image of his grace and croſſe. For if we be dead with him, we ſhall alſo live with him: if we ſuffer, we ſhall alſo reigne with him, 2 Tim. 2 11,12. If Chriſt himſelfe, the King, be crowned with glory and honour, he will beſtow a matrimoniall crowne of glory and honour upon his Queen, the Church, and every faithfull ſoule. It is ſaid of David, that the Lord had eſtabliſhed him King over Iſrael, and that he had exalted his Kingdome for his people Iſraels ſake, 2 Sam. 5.12. and therefore doubtleſſe his care was to promote the glory and happineſſe of the whole people of Iſraell, as well as of his owne perſon and family. David was a type of Chriſt, and therefore we may ſay of Chriſt, that God eſtabliſhed him in, and exalted him unto his Kingdome of glory for his people, his Churches ſake; and upon this we may conclude, that he will be carefull to make them glorious and happy, as well as himſelfe.

This conformity of Chriſts members unto his fulneſſe of glory, is either inchoate here in this life, or elſe conſummate hereafter in heaven.

1. Then the ſaints here even in this life may enjoy a begun, and imperfect conformity unto Chriſts glory; and this may be evinced from 1. the relations of it. 2. Gods promiſes of it, and 3. the ſaints prayers for it.

1. From the relations of it. It had the relation of an end

1. Ʋnto the miniſtery of Chriſt himſelfe here upon earth. Theſe things have I ſpoken unto you, that my joy might remainep. 353in you, and that your joy might be full, John. 15.11. John. 17.13.

2. Unto the penning of the ſacred Scriptures. Theſe things write we unto you, that your joy may be full, 1 Iohn. 1.4.

Thirdly, unto the prayers of the Saints. Aſke, and ye ſhall receive, that your joy may be full, John. 16.24.

2. There are many gracious promiſes in Scripture of this inchoation of the Churches, and Saints glory here on earth: 2 Peter 1.10,11. If ye do theſe things, ye ſhall never fall. For ſo an entrance ſhall be miniſter'd unto you abundantly into the everlaſting Kingdome of our Lord and Saviour Jeſus Chriſt. Even here in this life we may have an entrance into Chriſt's Kingdome of glory, that ſhall be everlaſting. And this entrance may be abundantly miniſter'd unto us, Hag. 2.7. I will fill this houſe with glory, ſaith the Lord of Hoſtes. The words perhaps may primarily be underſtood of Gods honouring the materiall Temple, with the bodily preſence of Chriſt: hut we may put an enlargement upon them, and extend them unto the Spirituall houſe of God, his Church, which he filleth here in this life with the beginnings, and firſt-fruites of glory. Pſ. 36.7,8. Thoſe of the childrē of men, that put their truſt under the ſhadow of thy winges, ſhall be abundantly ſatisfied with the fatneſſe of thy houſe, and thou ſhalt make them drinke of the river of thy pleaſure. In Eſay 66.10,11. God promiſeth all the true members of the Church, all that rejoyce with Jeruſalem, and are glad with her, all that love her, to ſatisfy them with the breaſts of her conſolation, that they may milke out, and be delighted with the abundance of her glory. For thus ſaith the Lord: Behold, I will extend peace unto her, like a river, &c. verſ. 12. If the Church be in a diſtreſſed and perſecuted condition, as a meadow that is mowne downe, why Chriſt ſhall come like raine upon the mowen graſſe, as ſhowers that water the earth, Pſ. 72.6. When ſhe lieth under reproaches and ſuffering, even then a Spirit of glory ſhall reſt upon her, 1 Pet. 4.13. In his dayes, that is, under his goverment, ſhall the righteous flouriſh, and abundance of peace ſo long as the Moone endureth, Pſalm. 72.7. The peace of God which paſſeth all underſtanding, ſhall keep your hearts and minds through Chriſt Jeſus, Phil. 4.7.