Doctor and all his partie can never make good What undecency can the Doctor prove to be in the administration of Baptisme without the Crosse as also in publicke prayers and preaching without a surplice But of this see further in Ames in the places but now quoted The Dr may perhaps looke upon him as an inconsiderable Adversary But we shall thinke his arguments considerable untill the Dr or some other of his partie give a satisfactory answer unto them In the meane while let us examine the proofe that the Dr brings for this sense and it is because custome is the only rule of decency This proposition though very strange is proofelesse and therefore we might as well reject it as the Dr dictates it But I shall adde a confutation of it from these following arguments 1. If custome be the only rule of decency then nothing else can be a rule thereof besides custome but this is false for the light and law of nature is also a rule thereof and that infallible 2. Nothing can be undecent that is agreeable unto the only rule of decency But diverse things are undecent which yet can plead custome and this is so evident as that I will not so much undervalue the Doctors judgment as to endeavour any proofe thereof It is impossible that the only rule of decency should be undecent But yet it is very possible that many customes should be undecent and therefore I shall conclude that custome is not the only rule of decency 3. Lastly unto custome as you may see in both * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. lib. 1. cap. 11. Actus maximè multiplicati consuctudinem efficiunt Thom. 1 a. 2 ae q. 97. Art 3. Aristotle Aquinas the frequent usage of a thing is required But now there may be decency or handsomnesse in the first usage of a thing and of this decency custome is not the rule and therefore it is not the only rule of decency As for the other part of the words Let all things be done in order Ames in the place forementioned sheweth that order requireth not such ceremonies as ours and he giveth this reason because order requireth not the institution of any new thing but only the right placing and disposing of things which are formerly instituted and this he makes good from the notation of the word from the definitions of order which are given by Philosophers and Divines c. from the context of the Chapter and from the usage of the word else where But the Doctor that the words may give some countenance unto our ceremonies adventureth upon a new interpretation of them The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he literally import according unto appointment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to appoint as Math. 28.16 Act. 22.10 and 28.23 And we may hereupon argue à congugatis that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be sometimes rendred appointment But because it may sometimes be rendred appointment will it therefore follow that it must be so rendered in this place We may say as well as the Doctor that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally import according unto order as order is taken strictly for the right placing or ranking of things one before another after and this we have confessed even by Dr John Burges in his rejoy nder unto Ames pag. 78. a book published by the speciall command of the late King Moreover this sense is favoured by the coherence for 1. vers 31. we have a particular instance of order in this acception of the word Ye may all prophesy one by one c. and not all or many speake at once 2. We have the oppositite of order taken in this sense vers 33. confusion Let all things be done in order then is as much as let all things be done without confusion And I hope confusion may be avoided in the worship of God without such ceremonies as ours But we will for once suppose though not grant that the clear importance of the words is that all be done in the church according to custome and appointment Yet the Doctor hath a hard taske to performe before he can come nigh his conclusion that the words of Paul are a proofe of the more then lawfulnesse of prescription of such ceremonies as ours in a Church For he must prove that custome and order here are taken in such a latitude as that they include not only the customes and appointments of the Apostolicall Churches but also of all the Churches of God in succeeding ages and the performance of this he will find not to be so easie as he may imagine I am sensible that I have by this discourse provoked a very learned and formidable adversary but it is only love of the truth hath engaged me in so unequall an encounter and therefore I hope the Doctor will pardon and excuse my boldnesse If he can by dint of argument prove the truth to be on his side I shall not be sorry or ashamed to be overcome by him 2. Their institution of Symbolicall ceremonies that teach spirituall duties by their mysticall signification is a derogation from the fulnesse of Christs Propheticall office This the abridgment of that book which the ministers of Lincolne diocesse delivered unto King James December 1. 1605. maketh good pag. 41. Christ say they is the only teacher of his Church and appointer of all meanes whereby we should be taught and admonished of any holy duty and whatsoever he hath thought good to teach his Church and the meanes whereby he hath perfectly set downe in the holy Scriptures so that to acknowledg any other meanes of teaching and admonishing us of our duty then such as he hath appointed is to receive another teacher into the Church besides him and to confesse some imperfection in those meanes he hath ordained to teach us by Unto them I shall take leave to adde the words of Ames in his fresh suite against ceremonies p. 210 211. Only this by the way I would learne how we can acknowledg and receive any meanes of religious teaching with faith except it appeare to be appointed by an authentique teacher and law-giver And how our Prelates in appointing meanes of spirituall teaching which Christ appointed not can be accounted therein ministeriall teachers under him as their and our only authentique teacher As also if Christ be our Authentique teacher in all good that we learn about religion who taught our Prelates such good manners as to put fescues of their own making into his hand and so appoint him after what manner and by what meanes he shall teach us 2. From this fulnesse of Christs office and authority we may inferre the derivation of all ministeriall ecclesiasticall power from him Indeed the Church and her officers may be h Non latebat Bellâ—rm distinctio illa quam Thomas tradit in 1. dist 12. q. 1. a. 3. Et contra Gentes l. 3. c. 70. de mediato et immediato dici
beasts and such as chewed the cud did teach that Christians must be discreet and given to meditate on the word though it is liker that the permitting them only pure creatures did signify that we must desire the sincere milke and food of the Gospel or creatures of middle nature dâ—d admonish us how our spiritual food of knowledge though it be farre higher then the world yet it is farre inferiour to that we shall be fed with when we walke by sight he doth not barely affirme but prove Indeed that diverse Jewish ceremonies were only moral signes signifying unto us moral duties is affirmed by most expositors upon the bokes of Exodus and Leviticus That the ceremonial difference betwixt meates enjoyned Levit. 11 had a moral signification the Fathers generally held as you may see in Bishop b Veteres plerumque moralem illam significationem consectantur in suis commentariis sigillatim ostendunt in prohibitis animalibus affectus mores pravos esse fugiendos Sic Origines Hom. 7. in Levit. Sic Tertul. de cibis Judaic unde non pigebit quaedam adscribere ut homines mundarentur pecora culpata sunt scilicet ut homines qui eadem vitia haberent aequales pâ—coribus aestimarentur Et paulo post in 15. animalibus mores depinguntur humani actus voluptates mundi sunt fi ruminent id est in ore semper habeant praecepta divina c. Cum suem edi prohibet lex reprehendit caenosam luteam gaudentem vitiorum sordibus vitam Haec multa plura Tertul Eandem rationem sequitur Theodoret quaest 11. in Levit. Et Augustinus totam rem paucis hisce verbis complectitur Quos cibos inquit Judaei vitabant in pecoribus nos vitare oportet in moribus Davenant in his Commentary on Col. 2.17 where he alleadgeth divers sentences out of them wherein they explaine what they thought it to be In the first seven dayes of the Passeover the Jewes were by the ceremonial law to eate unleavened bread and to put away leaven out of their houses Exod. 12.15 Now that the duty of Believers was shadowed by this ceremony appeares by Paul's application of it 1 Cor. 5.7,8 Purge out therefore the old leaven that ye may be a new lump as ye are unleavened For even Christ our passeover is sacrificed for us Therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth Thus you see clearly proved that many legal ceremonies did only shadow out some duty to be performed by Believers who are the body of Christ And this place Col. 2.17 is to be extended unto all legal rites whatsoever and therefore all of them are to be abolished not only those which signified Christ to come but also those which taught the Church by their signification Now from this ground the Authours of the abridgment of that book which the Ministers of Lincolne Diocess delivered to King James pag. 41.42 conclude that all humane ceremonies being appropriated to God's service if they be ordained to teach any spiritual duty by their mystical signification are unlawful It is much less lawful for man to bring significant ceremonies into God's worship now then it was under the Law For God hath abrogated his own not only those that were appointed to prefigure Christ but such also as served by their signification to teach moral duties so as now without great sinne none of them can be continued in the Church no not for signification Of this judgment were the Fathers in the Councel of Nice and Austin Martyr Bullinger Lavater Hospinian Piscator Cooper Westphaling and others And if those ceremonies that God himselfe ordained to teach his Church by their signification may not now be used much less may those which man hath devised This reason our Divines hold to be strong against popish ceremonies namely Calvin Bullinger Hospinian Arcularius Virel D. Bilson D. Rainolds D. Willet and others Yeae this is one maine difference which God hath put between the state of that Church under the Law and this under the Gospel that he thought good to teach that by other mystical ceremonies besides the ordinary Sacraments and not thiis And of this judgment is Calvin Bullinger Chemnitius Danaeus Hospinian Arcularius our book of Homilies D. Humfry D. Rainolds D. Willet and others All which Divines doe teach that to bring in significant ceremonies into the Church of Christ is plain Judaisme This argument so pinched Bishop Morton and after him D. John Burges who undetook in his behalfe to rejoyne unto the reply of D. Ames as that to avoid the force of it they both affirmed that the use of some Jewish rites with a mind or intention not Jewish is lawful and they instance in circumcision as it is used under Prester John not as a Sacrament or as necessary but as a national and customary rite The falshood and danger of which assertion you may read at large confirmed by D. Ames in his fresh suit against ceremonies pag. 274 275 276 277. Lastly we may hence learne what a gratious mercy of God it is unto us to be reserved until this time of Reformation as the Apostle termes the time of the Christian administration of the Covenant of Grace Heb. 9.10 wherein we have fully and really exhibited that which was but promised and foreshadowed unto the Jewes Of his fulness have we received grace for grace John 1.16 that is as Chrysostome expounds the words for the grace of the old Testament the grace of the new for darke figures and resemblances the things figured and resembled for obscure shadowes the very truth and substance for the paschal lambe the Lambe of God For typical sacrifices the true expiatory sacrifice of Christ Jesus himselfe for typical high Priests a great high Priest that is passed into the heavens Jesus the Son of God Heb. 4.14 For a Mosaical Tabernacle a true a greater and more perfect Tabernacle not made with hands that is to say not of this building Heb. 9.11 For that antiquated and abrogated way unto the Sanctuary the bloud of beasts or the material vail which was dead uneffectual unable to bring to everlasting life we have a new and living way which Christ himselfe hath consecrated for us the flesh the humanity of Christ Heb. 10.20 Those words of our Saviour Mat. 13.16,17 Luk. 10.24 however they be chiefly to be understood concerning the Apostles such disciples as bodily conversed with our Saviour yet they may be extended in some degree and proportion unto all Believers after the manifestation of Christ in the flesh It may be said unto every one of them Blessed are your eyes for they see and your eares for they hear Blessed are the eyes which see the things that ye see For many Prophets and Kings and righteous men have desired to see those things which ye see and have not seen them and
forinâ—…cus super numerum ad quam Ecclesiam verè pertinet certus sanctorum numerus praedestinatus ante mundi constitutionem Quandoquidem igitur soli pii sideles persiciunt hoc corpus Christi impii autem infideles potius insiciunt manifestum est ex impiis hoc corpus non constare Tetrum ergo illud tabidum cadaverosum corpus quod maximam ob partem ex mortuis putridis membris coalescit licet vicarium illud caput sibi unire baud dedignetur verum tamen caput viva membra solummodo tan quam sua agnoscet amplexabitur Davenant Determinat quaest 46. pag. 217. Saviour Is it probable nay is it possible that such a body should be the fulness of him that filleth all in all God forbid that ever we should be guilty of such blasphemy either in thought or word I appeal to any indifferent man's judgment and conscience whether or no dead and rotten members perfect the head compleat and adorne the body to which they are joyned or doe not rather as I said before dishonour the head infest and cumber the whole body He confesseth that they are united to the Church but by an outward conjunction and was ever any man so deprived of common sense and understanding as to call a wooden legge a part of the body to which it was annexed as to terme wennes worts and moles sores and botches members of the body in which they were To conclude this use the Church is Christs outward fulness and therefore every true member of the Church externally perfects and helps as it were to compleat and fill up Christ taken mystically as head of his body mystical the Church Now I shall demand any ingenuous adversary whether or no Christ be made the fuller and compleater by damned castaways cursed hypocrites whom unquenchable fire awaites desperate impenitents given over to a Reprobate sense and hardened Unbelievers who are condemned already upon whom the Wrath of God already abideth Should Christ lack one of these would he esteem himselfe maymed were his body incompleat without them or rather would it not remaine the more compleat when all such are quite cut off from it Thus you see all that are in the Church are not of the Church doe not belong thereunto as genuine and proper members And thus much for information and reformation of the judgment I shall next proceed on to practical uses and they are either of reprehension exhortation or consolation Use 1. Of Reprehension 1. To begin with those of reprehension 1. Is the Church Christs fulness then are they much overshot and deeply to be blamed who stop their eares and harden their hearts against Gods gracious and loving calling of them out of this wicked and miserabe world unto the glorious society of the Church How would they canvass to be admitted into many other societies Why they are earnestly intreated and wooed to be of this by which yet true and greater honour would accrue unto them then the Empire of the whole world could yeeld For the Church is the fulness of him that filleth all in all Every member of the Church is a part of that fâ—lness and yet they like fooles shall I say rather like mad-men scorne the priviledge turne the deaf eare to all his invitations Had the Churches being Christ's fulness but it's due meditation it would work a more thankful acceptance of this so gracious an offer But alas this is hid from most of our eyes Use 2. Of Reprehension 2. Is the Church Christ's fulness then are they sharply to be taxed who contemne jeere and flout the true members of the Church making them as the filth of the world and as the off-scouring of all things 1 Cor. 5.13 bestowing upon them many unbeseeming termes of derision Why know they what they doe They durst not thus abuse the reteyners of a great man How then dare they adventure to injure in this manner the members of the Church which is the body of Christ the fulness of him that filleth all in all If they are not ashamed yet me thinks they should be afraid hereof seeing the wrong in an high measure reflects upon Christ himselfe and he in point of honour must needs be sensible of it What Vilifie his body which he hath been pleased so highly to honour as to esteem his fulness Can such an affront pass unpunished unrevenged What abuse the members of the Church without whom he accounteth himselfe incompleat and maimed and yet not fear a thunder bolt but rather hugge and applaud themselves in their Atheistical Sarcasmes 2 Exhortation As for the exhortations that may be drawne hence they concerne either Aliens from or members of the Church considered mystically as the body of Christ 1. Of Aliens from the Church 1. Then all that are as yet Aliens from the Church may from the Churches being Christ's fulness be instructed to labour after a place in her I mean the place of a living member of her which hath spiritual combination with and quickenance from the head of the Church Christ Jesus and is not only externally tyed unto him by sacramental admission into his body or Church visible by a bare outward profession of him How vainly are men ambitious after places of credit in great mens houses and Princes Courts why to be a member of the Catholicke Church is a place of high honour and unspeakable dignity What Be a part of Christ's fulness As it were perfect fill and compleat him who filleth all in all Why this is a priviledge that humane expressions cannot reach O therefore doe your utmost to attaine it and with all diligence care and constancy apply your selves to the use of those ordinances which God hath sanctified for communication of this favour 2. Of Members of the Church A second second sort of exhortations concernes such as have assurance that they are members of the Church and they may hence be exhorted unto three duties one regarding God another respecting the Church and a third themselves 1. The first regards God and it is thankfulness unto him for his advancement of them unto an honour priviledge so great as that by meanes thereof they become parts of Christ's fulness The blessing is great in it selfe but made far greater by the condition they were in when God called them thereunto to wit in open defyance with and rebellion against him Their father was an Amorite their mother an Hittite they were polluted in their own bloud and yet then was the time of Christ's love unto them then spread he his skirt over them and covered their nakedness Ezek. 16. took them so near unto him as that he made them one with himselfe a part and portion of himselfe Surely it would raise them to an high degree and measure of love and gratitude but duely and throughly to consider that he who is so high as that he is over all Ephes 1.22 as that he
persons from their places that is named in this world or that which is to come that is renowned here on earth or in heaven in the state of heavenly blisse which is said to be future or to come not because it doth not now exist but for that it is to come unto us that live here in this present world Lastly we have a distribution of this soveraigne authority or dominion of Christ It is 1. generall over the whole Creation And hath put all things under his feet v. 22. 2. speciall over the Church And gave him to be the head over all things to the Church 1. Generall over the whole creation and hath all things put under his feet Zanchy by all things here understands the enemies of Christ which shall be subjected unto him by way of conquest he shall in a victorious manner as it were tread upon them and trample them under his feet As the Captaines of the men of warre with Joshua did tread upon the five kings that were taken Josh 10.24 For this * Qui de ecclesia non sunt subjecti sunt Christo ficu◠quae sub pedibus habemus nempe ut vilia digna quae conculcentur et conterantur Zanchius restriction of the phrase to wicked men and the enemies of Christ he giveth this reason the sheepe the members of Christ are in his hand not under his feete no man shall pluck them out of his hand Joh. 10.28 For answer the Scripture indeed mentioneth a twofold putting under the feete of Christ penall or obedientiall 1. There is a penall and disgracefull way of putting under the feet of Christ by way of punishment or contempt but when the Scripture speakes of that there is allwaies expresse mention made of enemies Psal 110.1 1 Cor. 15.25 But putting under the feet of Christ when it is used simply by it selfe without any such addition of enemies signifieth that which is obedientiall and denoteth the generall subordination of all creatures whatsoever unto Christ If any differ herein from me I shall desire him impartially to consider that place in Heb. 2.5,6,7,8 Where the Apostle hath a large discourse of this very subject And out of this place I shall draw three arguments to prove that the putting all things in subjection under the feet of Christ is so comprehensive as that it takes in not only enemies but all the creatures 1. v. 5. He hath put in subjection unto him the world to come that is heaven the inhabitants of which are the glorious Saints and Angels 2. v. 8. In that he put all in subjection under him he left nothing that is not put under him The Apostle we see is peremptory and expresse that no creature whatsoever is excepted or exempted from this subjection and therefore it would be saucinesse in any man to restraine it only unto enemies 3. The 8th Psalme out of which this phrase is applied unto Christ makes mention of all sheepe and oxen yea and the beasts of the field the foules of the aire and the fish of the sea and whatsoever passeth through the path's of the sea 's Psal 8.7,8 that were put under his feet Now these creatures are not capable of any enmity or hostility against Christ and therefore the phrase doth not here signify the speciall subjection of enemies by way of victory and triumph 2. We have here the second branch of Christs dominion that speciall soveraignty and supreme authority which he hath over his Church Gave him to be an head over all unto his Church that clause over all as is noted by Mr Bayne may be understood either in regard of Christ or the Church 1. In regard of Christ and so it denoteth the perfection of his glory and authority Gave him who is over all things to be the head unto the Church and so here is not only signified the excellency of Christ but farther the greatnesse of the gift or benefit herein bestowed by God upon the Church in that he hath given her a most eminent glorious and powerfull head But of this the Apostle speakes so fully in the foregoing words as that to insert it here againe so suddenly would be little lesse then a tautology I conceive therefore that the words are meant in regard of the Church so that in them is couched a comparison of the greater with the lesse of Christs head-ship unto the Church with his domination which he hath above all other creatures Christ may be said to be an head unto the whole universe He is the head of all principality and power Col. 1.10 But he is an head unto the Church in a more singular and eminent manner then he is unto any other of the creatures then he is unto the Angels He was unto the Angels only a mediator of confirmation or preservation unto us also a mediator of redemption and therefore now being at the right hand of God he presents unto him in our behalfe the satisfaction of his death for the remission of our sinnes the merit of his death for the supply of all our wants and in such a manner he doth not intercede for the elect Angels who are free from both sinne and indigency Besides there is not such a suitablenesse of nature between him and the Angels as there is between him and the Church of the redeemed For he tooke not on him the nature of Angels but he tooke on him the seed of Abraham Heb. 2.16 Zanchy expounds the words as of the singularity of Christs love unto the Church so also of the extent and universality of his influence upon her So that over all things with him sounds as much as in all things in all mercies and benefits needfull unto the Church his body in all duties belonging unto him as the head of his Church He communicates unto her all good things grace and glory Psal 84.11 he is present with her in all her streits and supplieth her in all her wants He dischargeth for her and unto her all the offices of an head he illightneth quickneth governeth and protecteth her But this interpretation may be thought to be strained therefore I shall acquiesce in the former touching the specialty of Christs headship Bayne or soveraignty over the Church It is more intimate communicative and beneficiall then that over any other Creatures though never so great and glorious A second place is Phil. 2.9,10,11 Where we have of Christs exaltation 1. an emphaticall affirmation 2. a large and lively description 1. An emphaticall affirmation God also hath highly exalted him It is not barely said that God exalted him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super exaltavit highly exalted him Exalted him above all highnesse Exalted him unto the greatest height of honour and power that the humane nature is advanceable so highly he exalted him that all Creatures whatsoever from the highest heavens unto the center of the earth are far below him as it were under his feete 2. We have a large
the whole series of the Apostles discourse that he speakes of the Church and therefore all is to be restrained unto the Church and her members And of such restraints of the particle we have in this Epistle besides the present place three instances Chap. 1.10,23 Chap. 4.6 Beza thinkes that the Apostle useth it here of set purpose to shew that all difference betweene Jew and Gentile is taken away Before Christs ascension the heavenly dew of Gods grace fell onely upon the fleece the land of Canaan but since upon the whole earth upon even the fulnesse of the Gentiles For Christ ascended farre above all heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might fill all that is to paraphrase the words by parallel places of Scripture that he might poure his Spirit upon all flesh Joel 2.28 that the earth might be full of the knowledge of the Lord as the waters cover the sea Esay 11.9 The Lutherans understand the words concerning the absolute filling of all places with Christs manhood Cajetan Emanuel Sa and others thinke that to fill all is as much as to fulfill all promises and prophecies that were written of him in the old Testament But the interpretation of the words which I have brought is favoured as expositours upon the place generally alleadge by the scope unto which they serve for confirmation by both the words foregoing of which they are an explication and by the words following which are of them an exemplification 1. By the scope not onely of these words but also of the whole verse nay of the two verses immediately preceding which is laid downe verse 7. Vnto every one of us grace is given c. Now unto the confirmation of this that unto every one grace is given by Christ Christ's ascension to fill every one to fill all is very aptly referred 2. By the words foregoing vers 8. of which they are an explication When he ascended up on high c. hee gave gifts unto men To ascend up on high is to ascend up farre above all heavens and to give gifts unto men is to fill all sorts and kinds of men with gifts The Apostle seemes plainly thinkes Beza to allude unto the verse following that testimony of the Psalmist quoted vers 8. Blessed be the Lord God who daily loadeth us with benefits Psalm 68.19 The filling all things in the Apostle is the same that loading with benefits is in the Psalmist 3. From the words following which are of them as it were an exemplification And he gave some Apostles and some prophets and some Evangelists and some pastours and teachers c. ver 11. Every office there mentioned includeth and presupposeth gifts for it for ungifted officers are no gift or blessing but a curse and judgment rather In the words then as there is expressed the institution of Church officers both extraordinary and ordinary so there is implied the qualification of these officers with abilities and endowments for discharge of their severall duties Now from the qualifying of Church officers with the graces of edification we may inferre the furnishing of Church members with the graces of sanctification Because those were purposely conferred for the production augmentation and confirmation of these He gave some Apostles and some Prophets and some Pastours and teachers for the perfecting of the saints for the edifying of the body of Christ vers 11.12 And the saints are not perfected untill they be filled with grace The body of Christ is not edified unlesse Christ fill all in all unlesse in every part of this body mysticall all faculties of the soule and all members of the body be cloathed with befitting graces In these words then we have a description of the effusion of the spirit upon the Church 1. a finito 2. ab adjunctis intensionis extensionis 1. Afinito medio sive destinato the meanes designed to make way for it Christ's glorious ascension He ascended far above all heavens that he might fill all Joh. 7.38,39 Chapt. 16.7 It is Christs errand and businesse into heaven and therefore you may be confident he will mind it and be very intentive upon the compassing of it The eye and heart of a wise man is almost never off from the end of any important action It were then blasphemy but to imagine that Christ in whom are hid all the treasures of wisedome and knowledge should not constantly have in his consideration and intention the end of so glorious and action as his ascension far above all visible heavens into paradise the house of God the third heaven the heaven of heavens Next we have the adjuncts of this effusion of the spirit the intension and extension of it 1. The intension measure or degree of it It was in comparison of that sparing communication of the spirit before Christ's ascension a filling The spirit was not as before onely sprinkled but powred forth It did descend not in drops or dew but in showers of blessing Ezek. 24.26 The Holy Ghost is now shed on us abundantly Tit. 3.5,6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly as it is varied in the margent that is largely or plenteously 2. We have the extension of it It was a filling of all He ascended that he might fill all that is that he might fill the universall Church and every true and genuine member thereof The subject then of this distribution of the gifts of the Holy Ghost is generall and universall and that in as many respects as the Church is now said to be Catholick In respect of 1. place 2. persons 3. time 1. In respect of place It is no longer a little garden inclosed within the territories of Jacob but a spacious field diffused successively at least through all nations all lands and countries 2. In respect of the persons Because this filling excludes no sort or condition of men neither Jew nor Gentile Greek nor Barbarian bond nor free male nor female Thus Dionysius Carthusianus expounds here the universall signe He restraines it unto men and takes it distributively de generibus singulorum He ascended farre above all heavens ut impleret omnia genera hominum id est quosdam de universis generibus hominum donis gratiis spiritus Sancti That he might fill all sorts kinds or conditions of men that is some of all sorts with the gifts and graces of the holy Spirit Lastly in respect of time This distribution was not confined unto the times presently after Christs ascension but if we speake of ordinary gifts of the Spirit to continue untill the last day according unto that promise of our Saviour That he will be with as the ministers so the members of the Church alwayes even unto the end of the world Math. 28.20 What comfort doth this place afford against the badnesse barrennesse unhealthinesse or any other incommodiousnesse of the place of a mans habitation against the meannesse or misery of a mans condition against the iniquity of the times upon which a man is cast
his body the fulnesse of him that filleth all in all And then the meaning of the words is untill the mysticall body of Christ grow to ripenesse and perfection untill all that belong to the election of grace all that be ordained to eternall life be gathered and added unto the Church and untill every member arrive unto a full growth unto a full measure of grace and glory And this I conceive to be the most probable sence of the words for as Cornel. A lapide well observeth the Apostle saith untill we come to a perfect man and not untill we come unto perfect men because he speakes not of Christians considered severally but rather of the whole Church which he compareth unto one perfect man of which man the Church is as it were the body Christ himselfe the soule and head Now when the body commeth unto it's fulnesse of growth the head also commeth thereunto as also the strength vigour quicknance and efficacy of the soule its union with and information of the body which though the soule it selfe be indivisible is divisible and consequently coextended with the body Even so in like manner when all the members that shall be added unto the Church shall come unto their full growth and perfection in grace why then Christ considered under a mysticall capacity as head of his Church may be said to come unto his full growth age or stature too And his union with his Church and members will then absolutely be full and compleate I come in the last place unto the uses of exhortation From the all-fulnesse of Christ's grace we may be exhorted unto two duties 1. Humiliation for the imperfection of our graces 2. Diligence and constancy in the growth of our graces 1. Unto Humiliation for the imperfection that is in our owne graces and to give the better edge unto this exhortation I shall propound two motives 1. The perfection of the holinesse of the second Adam should mind us of that perfect holinesse which we lost in the first Adam And reflexion on such an unvaluable losse cannot but strike the heart of any one with a deepe measure of godly sorrow that is not ignorant of the worth and necessity of grace 2. All aberrations from the rule are blemishes and therefore seeing our graces fall so infinitely short of that perfection which is in the patterne of grace Christ Jesus all our graces are defective and sinfull and so present matter for spirituall mourning Can we behold the Sun of righteousnesse and not blush at the menstruous rag's of our own righteousnesses Can we looke upon the bottomlesse fountaine of holinesse in Christ and not be ashamed of our shallow brooke that would soone waxe dry if it were not continually supplied from the aforesaid fountaine Alas what are our drops unto his ocean our sparks or beames unto his sunne His gifts and graces were in comparison of ours unmeasurable God gave not the spirit by measure unto him But what a narrow measure is there in the brightest gifts and endowments of the most glorious saints that ever lived upon the face of the earth And this measure ariseth from mixture with contrary lusts and corruptions The Holy Ghost replenished the heart of Christ from the very conception The word was no sooner made flesh but it forthwith was full of grace and truth But Satan hath filled our hearts from the very wombe with a body of sin and death armies of lusts and corruptions like the Midianites which lay on the ground like grashoppers for multitude Judg. 7.12 As soone as we were conceived we were forthwith full of all the seeds of sinne ignorance and errour In Christ were unsearchable riches of grace But we are like the foole in the Gospell Luk. 12.21 that was not rich towards God Like the Church of Laodicea Revel 3.18 that was wretched miserable poore blind naked In him were hid all the treasures of wisedome and knowledge In us there are to allude unto the expression of the Prophet upon another occasion Esay 45.3 treasures of darknesse the treasury of an evill heart Math. 12.34,35 The sonne of man was cloathed with a garment of holinesâ—e downe to the foote Revel 1.13 Whereas the robe of our graces is farre more narrow and scanty then the filthy garments of our corruptions Christ was a lambe without blemish and without spot Whereas alas there is a spot in the dearest Children of God Deut. 32.5 the spot of Originall and Actuall sinne their purest graces and most spirituall duties are bespotted and distained by the adhesion of sinfull lusts and corruptions The eyes of Christ are pure white and precious like orient Jewels or sparkling Diamonds His eyes are as the eies of doves by the rivers of water washed with milke and fitly set or as it is in the margent sitting in fulnesse that is fitly placed and set as a precious stone in the foile of a ring Cant. 5.10 But now our eyes are not onely darke and dimme but impure and uncleane 2 Pet. 2.14 full of Adultery Grace was poured into his lips Psal 4.2.5 his lips are full of grace t is in the old translation But now our tongues are full of deadly poyson Jam. 3.8 Our mouthes are full of cursing and bitternesse Rom. 3.14 God anoynted Jesus Christ with the holy Ghost and he went about doing good c. Acts 10.38 But that the greatest part of men have received no such anoynting is witnessed by their unactivenesse for the glory of God and good of the Church They are as unprofitable burdens unto the earth as the Sodomites whose iniquity was fulnesse of bread and the abundance of Idlenesse Ezek. 16.49 2. We may hence be exhorted unto diligence and constancy in the growth of our graces For let our progresse in them be never so great yet still we shall come farre behind out patterne and never be able here to reach his all-fulnesse Those that learne to write will labour to come as nigh their copy as they can And in all handy-crafts learners endeavour a full conformitie unto their rules and patternes And therefore we may conclude that we can never be too conformable to the holinesse of Christ which God hath propounded unto us for a samplar to imitate He was full of grace and therefore we can never be gracious enough In him were hid all the treasures of wisedome and knowledge And therefore we can never be knowing enough We desire a full conformitie unto the glory and happinesse of Christ And therefore it is very irrationall to thinke upon a stay or stoppe in the way thereunto to wit a conformity unto his grace and holinesse What is spoken of the degrees of grace and light in the Church Cant. 6.10 may be applied unto every Christian In his first conversion he looketh forth as the morning When he arriveth unto further maturity he is faire as the moone that hath a mixture of spots with her fullest light But in the state of glory he will