living God therefore it is a fearfull thing to fall into his bands to be obnoxious unto his vindicative justice Hebr. 10.31 He is the Lord how dare we then provoke him to jealousy Are we stronger then he 1 Cor. 10.21 He woundeth and killeth neither is there any that can deliver out of his hand Deut. 32.39 He is able to destroy soule and body in hell fire Math. 10.28 He is the Lord of Host's therefore if his hand be stretched out who shall turne it back Isay 14.27 Because he is the Lord of Hosts therefore as you may see in Isay 8. vers 13 14 15. compared with Luk. 2. v. 34. Rom. 9.32,33 1 Pet. 2.7 He will be for a stone of stumbling and a rock of offence for a gin and a snare unto such of his adversaries as are finally impenitent Be they never so great and powerfull He will be as a stone and a rocke to dash and split them in pieces Be they never so crafty and subtile He will be for a gin and a snare to catch and entangle them unto their eternall destruction We may apply here that of Ely to his sonnes 1. Sam. 2.25 If a man sinne against the Lord who shall entreate for him He that sinneth with a high hand presumptuously and impenitently against the Lord Christ sinneth against his judge and therefore none can mediate for his peace and reconciliation 2. This doctrine of the personall union is a ground of unconquerable comfort and unextinguishable joy unto the Church in generall and all the members of Christ in particular They are related unto one of the greatest persons that is a person that is God as well as man and therefore a rewarder of them that seeke him Hebr. 11.6 rich in mercy Ephes 2.4 Excellent in power and in judgment and in plenty of justice Job 37.23 his right hand is full of righteousnesse Psal 48.10 that is The Lords * Dickson power is not idle but constantly working in equity and justice for performance of promises and threatnings for defending his people and punishing his enemies The man who is our shepherd is fellow unto the Lord of Hosts Zechar. 13.7 and therefore He is Jehovah the Lord of Hosts and therefore we may with David be confident that we shall never want c. Ps 23. He is the Sonne of God therefore his bloud cleanseth from all sins 1 Joh. 1.7 therefore the gates of hell shall not prevaile against his Church Math. 16.16 18. He is the first borne of every creature Col. 1.15 therefore they that are his need not dread the malice and opposition of any creature VVhen Zennacharib in the dayes of Hezekiah brake in with his forces like a deluge upon the land of Judah overwhelming it from one side unto another The prophet Isaiah upon this account that it was the land of Immanuel a land interested in Christ who being God from all eternity became one with us in the fulnesse of time bids and as it were proclaimeth a defyance unto all the associations preparations consultations and resolutions of their adversaries Now therefore behold the Lord bringeth up upon them the waters of the river sâ—…ng and many even the King of Assyria and all his glory and he shall come up over all his channels and go over all his banks And he shall passe thorow Judah he shall overflow and go over he shall reach eeven to the neck and the stretching out of his wings shall fill the breadth of thy land o Immanuel Associate your selves o ye people and ye shall be broken in pieces and give care all ye of far countryes gird your selves and ye shall be broken in pieces gird your selves and ye shall be broken in pieces Take counsel together and it shall come to nought speak the word and it shall not stand for God is with us Isaiah 8. vers 7 8 9 10. The same Prophet having prophesied of the future enlargement and advancement of the Church by the conversion of the Gentiles chap. 54. vers 1 2 3 in the fourth verse he dehorts from doubt and distrust of the fulfilling of this his prophecy assuring them that their expectation thereof should not be frustrated And whereas the maine discouragements of their hope were their reflection on their servitude in Egypt when they were as it were in their youth Jer. 2.2 Ezek. 23.3 and their present sense of their widdowhood that is desolate condition by the Babylonian bondage the Prophet promiseth them such a glorions estate for the future as shall drown the memory of all their former reproach and misery Fear not for thou shalt not be ashamed neither be thou confounded for thou shalt not be put to shame for thou shalt forget the shame of thy youth and shalt not remember the reproach of thy widdowhood any more But now the argument by which he laboureth to erect their faith and hope touching the performance of all this is the Deitie of Christ For thy maker is thy husband the Lord of hosts is his name and thy Redeemer the holy one of Israel the God of the whole earth shall he be called vers 5. Because the Church is espoused unto her Maker therefore no creature shall hurt her Nay all the creatures as there is occasion shall be serviceable unto her Because the holy one of Israel the God of the whole earth is her Redeemer therefore she may confidently expect a full deliverance for with him is plenteous redemption so that he will redeem his Israel from all he â—…iquities Psal 103. vers 7 8. And from the bondage of corruption into the glorious liberty of the Children of God Rom. 8.21 The Prophet you see makes the Godhead of Christ the foundation of the Churches happiness and that in the most calamitous condition of warre and captivity And for it we have a very good argument from the mouth of our Saviour Joh. 10.29,30 where he asserts the certainety of the salvation of all his sheep from his coequality or coessentiality with his Father in vers 27 he gives us the character of his sheep They are such as obey his doctrine and imitate his example my sheep hear my voice and I know them and they follow mâ— Hereupon he promiseth them eternal life and perseverance in faith and I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand vers 28. They are in his hands under his pastoral care and protection and no man or Devil can take them from him can break off or interrupt either totally or finally their union with him This he maketh good by a comparison of himselfe with his Father in regard of power My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand I and my Father are one vers 29 30. The Father is more powerful then all the creatures then the Devil and all his instruments and therefore none can pluck
the words of the Apostle who shall lay any thing to the charge of Gods elect If we respect inherent qualitie there is enough to charge him with but by forgivenesse of sinnes the same becommeth as if it had never been In a word therefore we are not formally just in qualitie if God judge us thereby being stained and defiled in all the righteousnesse that we have but we are formally just in law by the imputation of the righteousness of Christ for that thereby a satisfaction is interposed our sins are remitted and pardoned so that there is no let but that God mercifully for his sake accepteth us unto ever lasting life As for the answere of Ames it standeth thus Non aliâ ratione formalitèr nos justos nominari esse dicimus imputatâ Christi justitiâ quam quâ is cujus debitum ab altero solvitur nominatur est ab illo debito liber vel immunis quâ is cui procuratus est alterius favor aut graetia nominatur est illi alteri gratus Haec autem fieri posse probatur satis ab experientiâ communi Bellarm. enervat tom 4. pag. 134. when we say that we are righteous and formally denominated such by the righteousnesse of Christ imputed unto us our meaning is no otherwise then as when also we say that a man is freed or discharged from a debt which is paid for him by another or as when a man is said to be gracious with another when this grace or favour is procured by a third person And again in p. 135. exempla quae profert Bellar. denominationū ab extrinseca forma res cognita paries visus athiops albus vestibus nullam habent proportionem ad hanc Fidelis est iustifis catus coram Deo justitiâ imputata In istâ significatur moralis habitudinis ratio status qui pendet ex causâ extrinseca sed nihil tale in illis apparet Exempla apta sunt in scripturis Infidelis est condemnatus peccator est redemptus c. In a second place some extend the place so as that they make it to take in the whole perfection of a Christian which is communicated or derived from Christ either by imputation or by reall infusion and so it may be paraphrased by Ephes 1.3 God hath blessed us with all spirituall blessings in Christ with righteousnesse grace and glory The intendment of the Apostle is to assert that the cause or Originall of all the compleatnesse of a believer is Christ Jesus alone And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him is as much as by him and such is the signification of it elsewhere as Col. 1.16 Ye are compleat in him that is ye are compleat for him and from him for his sake as a meritorious cause purchasing your compleatnesse and from his reall influence as a physicall cause working and effecting your compleatnesse This sence of the words is more comprehensive then the former and therefore to be embraced if it be not otherwise liable unto any just exceptions and whether it be so I shall in the next place briefely examine 1. How can Believers here in this life be said to be compleat as touching their sanctification seeing the counter-lustings of the flesh are an undeniable proofe of the imperfection thereof For answer Their sanctification is compleat and full in regard of parts though not degrees Every believer receiveth from Christ's fulnesse grace for grace Joh. 1.17 Every one hath grace sufficient 2 Cor. 12.9 sufficient for the mortification of every lust and corruption sufficient to enable for the acceptable performance of every duty necessary to salvation Quintus Curtius comparing Alexander and Parmenio together passeth this censure upon them Multa sine rege prosperè rex sine illo nihil magnaerei gesserat He prosperously atchieved many things without Alexander Alexander did nothing of moment without him If we compare a Christian with Christ we may say that without Christ he can doe nothing at all Joh. 15.5 whereas he can doe all things through Christ which strengthneth him Phil. 4.13 2. The like objection may be framed against the compleatnesse of Believers in this life as touching their glorification for though they have the first fruits and beginnings of glory yet they are so overballanced by the unspeakable miseries of this life as that Paul doubted not to say that they were of all men most miserable if their happinesse were confined unto this life if in this life onely they had hope in Christ 1 Cor. 15.19 For answer 'T is true Believers are not compleat actually as touching their glorification but yet they may be said in respect of it to be compleat virtually and seminally and for such an assertion we have the warrant of Scripture He that believeth on the Sonne saith John the Baptist hath everlasting life Joh. 3.36 not onely shall have it but hath it He hath it already in the seed and root of it The grace of the Spirit in his heart is a well of water that will spring up unto everlasting life Joh. 4.14 In this sence he that hath the Sonne hath the life of glory as well as a life of righteousnesse and holinesse 1 Joh. 5.12 and so ground to rejoyce in hope of the glory of God Rom. 5.2 Looke as a man that is an undoubted heire unto great riches might be said to be rich in reversion if he could be assured to live unto the enjoyment of it So Believers may be said to be compleat in regard of their glorification because there is a certainty of their full fruition of it for they are heires apparent of perfect glory The God and father of our Lord Jesus Christ hath according to his abundant mercy begotten us againe unto a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you 1 Pet. 1.3,4 And this inheritance is made sure unto them by an eternall and immutable decree 2 Thes 2.13 by an irreversible and unrepealable promise of an omnipotent God Hebr. 9.15 that can breake through all difficulties and overcome all impediments of it As also by the purchase of an unvaluable price by the testimony of an infallible spirit sealing them unto the day of redemption Ephes 4.30 that is deliverance from all bondage into the full liberty of the sonnes of God Rom. 8.21 Believers then are happy when others nay themselves judge themselves in the very extremity of misery when they walke in darknesse and see no light Isaiah 50.10 There is you see certitudo objecti The future compleatnesse of their glory is a thing certaine in it selfe and there may be certitudo subjecti Such believers as walke humbly with their God Micah 6.8 and purifie themselves as he is pure 1 Joh 3.3 may and ought to reach that full assurance of hope of which the Apostle speakes Heb. 6.11 upon this account it is that the Apostle
to hear those things which ye hear and have not heard them Indeed the Church before Christ as our Saviour said of Abraham John 8.56 saw the day of Christ his comming in the flesh afar off through a vail or cloud of ceremonies and by the faith of prophesy Heb. 11.13 But we see it by the faith of History Unto them Christ was as a Kernel hidden in the ground as contained within God's promises Unto us he is as a branch grown forth Isai 4.2 Diodati Hence it is that the ceremonies of the old Testament were Prophetical prenunciative of things to come the Sacraments of the new Testament Historical commemorative of what is past As therefore the truth of History is held to be more real then the trurh of prophesy because it is a declaration of a real performance of that which was promised So the Christian administration of the Covenant of grace may be said to containe in it a fulness of truth that is a more real verity then the Levetical or Mosaical According to the which difference as is observed by the reverend Morton in his book of the institution of the Lord's Supper pag. 213. St. John the Baptist was called by Christ a Prophet in that he foretold Christ as now to come but he was called more then a Prophet as demonstrating and pointing him out to be now come Math. 11.9 Joh. 1.15,29 The ceremonial law saith the Apostle had a shadow of good things to come and not the very Image of the things Hebr. 10.1 In which words Calvin Pareus Cornelius Alapide and others conceive that there is an allusion unto the custome of Painters whose first rude or imperfect draught is termed a shadow or adumbration upon which they lay afterwards the lively colours so draw the Image unto the life with all its lineaments The rites of the old Law were but a rough draught but obscure and confused shadowes in respect of the ordinances of the Gospel which are a lively and express Image a distinct and perfect picture of Christ and his benefits Thus you see Beloved that God hath respited us to live in a time of greater light and fuller revelation then the Patriarks lived under O let us not receive so great a grace of God in vain but walke suitably thereunto let us improve this priviledge unto the best advantage of our soules by making use of it as an engagement unto a greater eminency in knowledge and piety then was in those dayes O! it were a shameful and ungrateful part that the Saints of the old Testament should see farther better and more distinctly through the cloud of ceremonies a light that shone in a dark place 2 Pet. 1.20 then we through the cleere mirror of the Gospel in which we may with open face behold the glory of Christ shining 2 Cor. 3.18 that their soules should thrive grow fat and full with the shadowes of the Law and ours be lanke and leane with the more solid and substantial ordinances of the Gospel 2. Christ may be considered under the relation of an head unto his Church and so the Church belongeth unto him as his fulness The Church which is his body the fulness of him that filleth all in all Ephes 1.23 This assertion at the first blush seemeth very strange For if in Christ dwell all fulness all the fulness of the Godhead bodily Col. 2.9 If he be all in all if he fill all in all how then can either the Church triumphant all whose members owe all their perfection unto his influence or the Church militant which alas is but a company of poore creatures and sinners empty of all good save what floweth from him be possibly imagined to be his fulness any wayes to fill and perfect him why the very proposal of the doubt in some sort cleares it That which in the text seemingly contradicts the Churches being Christs fulness he filleth all in all insinuates after what manner it must be understood for from Christ's being of himselfe so full as that he filleth all in all the inference is not only easy but necessary that the Church is not his inward fulness serving to supply his defects and inwardly to fill and perfect him but only his outward fulness serving to magnify his mercy and outwardly to fill and honour him and from her he hath indeed an external filling glory and perfection Even as a King receiveth glory from his subjects in the multitude of the people is the Kings honour Prov. 14.28 or as a husband is honoured by a vertuous wife She is a crowne to him Prov. 12.4 A Father credited by his off-spring Childrens Children are the crowne of old men Prov. 17.6 Or as a Gentleman is graced by his numerous retinue Aquinas upon the place saith that the Church is Christ's fulness even as the body may be said to be the fulness of the soule And the body may be so termed because it is for the service of the soule because the soule workes in and by it and without it cannot put forth many of it's operations So the Church is for the service praise and glory of Christ Isai 43.21 Christ exerciseth and manifesteth the power and efficacy of his spirit in her She is as it were a vessel into which he poureth his gifts and graces Without a body how can the operations of the soule be visible And if it were not for the Church how could the power and efficacy of Christ's grace be discernable As a general or Commander may be said to be filled when his army is encreased his conquests enlarged so Christ when Believers are added unto the Church Acts. 2.47 The illustration is not mine but Hierom's The expression will not seem harsh if we consider the titles of the Church in the old Testament She is the glory of God Isai 4.5 Even as the woman is the glory of the man 1 Cor. 11.7 a crowne of glory in the hand of the Lord and a royal Diademe in the hand of God Isa 62.3 the throne of his glory Jer. 14.21 that is unto him a name of joy a prayse a glory and an honour before all the nations of the earth Jer. 13.11 and 33.9 For the further clearing of this text we will consider Christ personally essentially mystically 1 Personally as he is Sonne the second Person in the Trinity having in the Godhead a subsistence distinct both from that of the father and Holy Ghost and so he is full of himselfe 2. Essentially according to his natures both Divine and humane as he is God as he is man and so also he is full by himselfe full and perfect God full and perfect man So then the Church is not his fulness 3 Mystically as he is head of his Church and so he is not perfect without her being his body mystical So then the Church is his fulness Can the head saith the Apostle say to the feet I have no need of thee 1 Cor. 12.21 Christ hath deigned
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
those that have will easily appeare to him that shall compare the 9 10 11 12. verses togeather 2. From the words immediatly foregoing v. 11. unto you it is given to know the mysteries of the kingdome of heaven c. for whosoever hath unto him shall be given c. Now here would be no proofe at all unlesse by those that have be meant such as resemble the Apostle in piety and holinesse unlesse they be as they elect and regenerate 3. From the following words which are of them an illustration by way of Antithesis or opposition But whosoever hath not from him shall be taken away even that he hath Hence I thus argue By those that have not are understood the unregenerate and therefore by those that have are meant the regenerate That by whosoever hath not are understood the unregenerate is evident because these words whosoever hath not from him shall be taken away even that he hath are urged by our Saviour as an Argument to prove that clause in the precedent verse But unto them it is not given Which in Mark 4.11 is thus varied But unto them that are without all these things are done in parables Now by such as are without our Saviour understands Aliens such as are not inwardly and effectually called such as are not members of the Church in regard of spirituall communion However they may have place therein in regard of outward profession This engagement of our Saviour is made 2. in the parable of the Talents unto the diligent faithfull and holy use of the gifts and graces both of edification and sanctification Math. 25.29 And then it may be thus glossed Whosoever useth his gifts and talents well in a sanctified manner for his masters service the advancement of Gods glory the promotion of Christ's Kingdome unto him besides the reward mentioned vers 21 23 at the last day shall be given even here in this life an abundant improvement of these gifts and talents and the great enlargment of their gracious use for the edification of others A 5th argument is from the relations of this progressive fulnesse 1. From the relation of an effect towards spirituall and heavenly wisedome The wisedome that is from above is saith Jam. chap. 3.17 full of mercy and good fruites Full of mercy and that erga egenos thâ—se that are wanting as also erga errantes and peccantes those that are faulty and straying and full of good fruits that is of all offices of humanity and love as Pareus expounds the words And if it be full of mercy and good fruits towards men it is also full of Religion and acts of worship towards God For between the graces and duties of the first and second table there is an inseparable coherence 2. From the relation it hath of a consequent and end unto Christs ascension 1. Then it is related unto Christs ascension as the consequent thereof Whereas the Psalmist Psalm 68.18 mentioning the effect or fruit of Christs ascension in regard of his members saith that he received gifts for men The Apostle in his quotation of this place Ephes 4.8 expresseth the passage thus He gave gifts unto men Which variation sheweth as Fulke observeth in pag. 12. of his answere to the preface of Martin against the English translations of the bible wherefore Christ received gifts viz to bestow them on his Church To receive and give are different actions But yet when receiving or taking is designed unto a farther giving it is an usuall Hebraisme to expresse the latter by the former In the words of the Psalmist there is as Beza Piscator and Rivet observe an Ellipsis which may be supplied thus Thou having received gavest gifts unto men So that by a Metalepsis the Consequent is understood by the Antecedent Christs receiving of gifts is put for his giving of gifts Because as it is noted by A lapide he received them not to keep them unto himselfe but to impart and distribute them unto those whom God hath given him among the sonnes of men There be two things amongst many others that discourage poore believers and make them doubtfull of their shares in the fulnesse of Christ 1. The lownesse and meannesse of their condition 2. The sinfulnesse and rebellion of their natures and lives Now those words of the Psalmist Psalm 68.18 Thou hast received gifts for men yea for the rebellious also hold forth comfort against both these particulars 1. It comforts against the lownesse and meannesse of our condition Thou hast received gifts for men indefinitely Gentiles as well as Jewes poore as well as rich unlearned as well as learned deformed as well as beautifull No sinlesse abasure whatsoever is any bar unto the bounty of Christ Yea but saith the distressed conscience I am not onely a despicable worme but a sinfull and rebellious wretch and what thoughts of favour can Christ have to such an one Why thou hast received gifts for men saith the Psalmist yea for the rebellious also Every man is even from the wombe a rebell against the command grace and spirit of God And therefore the rebellious here are denominated from more then an ordinary height of rebellion contracted by custome in sinning and superadded unto that naturall contumacie which is common unto all the sonnes of Adam No degree of rebellion renders uncapable of benefit by the fulnesse of Christs gifts and graces but what carrieth along finall impenitency with it Thou hast received gifts for the rebellious also that is for even the worst of penitent rebels such as have beene notorious and desperate fighters against God Children of disobedience or rebellion foolish deceived serving diverse lusts and pleasures Tit. 3.3 What a plentifull portion of gifts and graces did Christ poure upon Saul when he was in the very ruffe and greatest heat of his rebellion when he breathed out threatnings and slaughter against the disciples of the Lord. By this you see that one consequent of Christs Ascension after his victories upon the Crosse Col. 2.12 regarding his favourites and loving subjects was a distribution of Spirituall gifts unto them As it was the custome of Generals when after a victory in a forraigne warre they returned in triumph unto their owne country to send presents and portions unto their friends and to cast gifts among the poore multitude 1 Sam. 30.26,27 c. Esther 9.19,22 Joh. 7.38,39 Joh. 16.7 But now ver 10. of the fourth chapter of the Ephesians the Apostle affirmeth this communication of gifts unto the Church to be not a meere consequent but further the very and it selfe of Christs ascension He ascended farre above all heavens that he might fill all things that is all his members with all graces necessary unto them either in a generall way as they were members of the Church or in a more peculiar consideration if they were officers of the Church The universall particle all is to be limited by the matter that is for the present handled Now it is manifest by
joy is full and universall either in regard of objects degrees or duration 1. Then a Christian hath all joy in regard of objects When he possesseth in some measure all the objects that is all the grounds or motives of a true Spirituall joy when he hath for substance all that a believer ought to rejoyce for when believers reach such a happinesse their joy is full John 15.11 16.24 1 Iohn 1.4 The joy of Christ is fulfilled in themselves Iohn 17.13 2. A Christian may have all joy in regard of degrees though not absolutely yet so far forth as the measure of joy is attainable in this present life which is but the seed time of joy Ps 97.11 And indeed I believe the heart of man during his abode on earth is hardly capable of a more overflowing quantity of joy then that which supported the Martyrs and made them laugh and sing in their fiery trialls their most bloudy persecutions Lastly a believer may have all joy in regard of duration He may as the Apostle exhorts him Phil. 4.4 rejoyce alwaies in the storme of the most violent opposition as well as in the calme of peace and protection The troubles and miseries of this life may sometimes dimme his joy but they can never totally or finally extinguish it Your joy saith our Saviour no man taketh from you John 16.22 He might have said no Devil too Secondly Paul beseecheth God in the behalfe of the Romans that as their joy so their peace too may be full and universall The God of hope fill you with all peace that is with all sorts and kinds of peace the peace of concord towards their brethren the peace of conscience in themselves and that both speculative and practicall 1. Speculative which was a freedome from scrupulous doubtings concerning things indifferent of which he spake before 2. Practicall and that both of justification and sanctification 1. The peace of justification which ariseth from the assurance of pardon and sense of Gods favour 2. The peace of sanctification which proceedeth from the mortification of all lusts and corruptions Such is the fulnesse of this peace of believers as that as the Apostle saith it passeth all understanding Phil. 4.7 that is it is incomprehensible by any created understanding save that of the humane nature of Christ In the next place we have this full and universall joy and peace amplified from the causes and that both efficient and finall 1. From the efficient causes thereof and that againe both subordinate and supreame 1. From the subordinate cause thereof faith The God of hope fill you with all joy and peace in believing that is by believing And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Apostle often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the propriety of the Hebrew The influence of faith upon joy you have in the Apostle Peter 1 Pet. 1.8 In whom though now we see him not yet believing ye rejoyce with joy unspeakable and full of glory And as for its efficiency of peace the Apostle Paul plainely expresseth it Rom. 5.1 Being justified by faith we have peace with God through our Lord Iesus Christ faith is the ground of all true inward joy and peace in our owne bosomes and the boundary of all true sincere and sound joy and peace with others A Second amplification is from the supreame and first efficient cause through the power of the Holy Ghost Nothing can fill a soule with all joy and peace but the full and infinite power of the Spirit of God Paul may plant and Apollo may water but Omnipotency only can reach such an increase The last amplification which we have of this fulnesse of joy for which the Apostle is a suiter in the behalfe of the Romans is the finall cause thereof that ye may abound in hope Pareus observeth that there is an Emphasis in the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not wish unto them barely hope but to abound in hope and to abound in hope denoteth 1. a plenteous progresse in the degrees 2. a fulnesse of the objects 3. a constant sufficiency in reference to the use of hope 1. A plenteous progresse in the degrees of hope an arrivall unto a full assurance of hope Heb. 6.11 By which an entrance is minister'd unto us abundantly into the everlasting kingdome of our Lord and Saviour Jesus Christ 2 Pet. 1.11 2. A fulnesse of the objects of hope Some by this abounding in hope saith Willet upon the place understand the hoping for of all things needfull both for the body and soule 3. It denoteth a constant sufficiency as touching the use of hope Looke as he may be said to abound in money or treasures who hath enough to serve his turne upon all occasions to supply all his wants So a soule may be said to abound in hope when it hath such a measure thereof as is constantly sufficient for a victorious encounter with the thickest variety of the greatest perils incident unto mankind Our hope is then truely abundant when it is an helmet strong enough to beare the blowes of our most powerfull and malitious enemies When it is an anchor sure and stedfast enough whereby the soule may ride it out safely in the most dangerous tempest Vnto Pauls petition for the beginnings of glory in the Romans I shall subjoyne his thanksgiving for the like in himselfe 2 Cor. 1.3,4,5 Blessed be God even the father of our Lord Jesus Christ the father of mercies and the God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ In a second place this conformitie unto Christs glory begun here in this life and permixed with our infirmity and misery shall hereafter in heaven be compleated and perfected for then we shall have a full and everlasting fruition of all honour and blisse derivable from God and proportionable unto our capacities God will then make knowne the riches of his glory on the vessels of mercy which he had afore prepared unto glory Rom. 9.23 Then he will reveale the riches of the glory of his inheritance in the saints Ephes 1.18 David makes a large profession of the inward gladnesse of his heart and the outward expression thereof by his tongue My heart is glad and my glory rejoyceth Psalm 16.9 Nay he expresseth that the feare of death did not put a dampe upon his rejoycing My flesh saith he shall also rest in hope The hope of a resurrection unto a glorious and immortall life made him looke upon his grave as a bed Esay 57.2 upon death as a sleepe or rest 1 Thes 4.14 Now the ground of this his joy and hope was the resurrection of Christ's body and glorification of his soule vers 10 11. But now this could never have begotten such a joy
Priestly empty the golden oyle out of themselves Zech. 4.12 These are the wings that is the beames and rayes of the Sun of righteousnesse Mal. 4.2 the vehicula of its influence In Psalm 36.8 we have a promise of sweet and abundant satisfaction unto Believers but it is affixed unto the ordinances of God They shall be abundantly satisfyed with the fatnesse of thy house What Paul Rom. 15.29 assureth himselfe touching his coming among the Romanes is appliable in some degree unto the ministery of even ordinary pastours and teachers It is in the fulnesse of the blessing of the Gospell of Christ that is as Lyra glosseth it in the abundance of spirituall grace so that their congregations if they receive the Gospell with all readinesse of mind shall to use the words of Calvin upon the place spiritualibus Evangelii divitiis affluere abound in all spirituall riches of the Gospell God ordinarily doth so largely blesse the labours of pious and painfull ministers as that for a seale of their ministry he makes them instrumentall in imparting unto Gods people in their flocks not onely some Rom. 1.11 but all spirituall gifts and graces that are sanctifying and saving Lastly here is a word of Consolation for every soule that is united unto Christ We may say of Christ what the wise man did of his feare Prov. 19.23 He that hath him shall abide satisfyed he shall not be visited with evill What the Poëts fancied of their cornu copia may more truly be averred of Christ that as they feigned afforded them who possessed it whatsover they desired And Christ yeilds unto them who have interest in him a supply of all that they can lawfully and will throughly and effectually wish and aske for It is but asking and we have Christs promise to receive that our joy may be full Joh. 16.24 He is plenteous in mercy unto all them that call upon him Psalm 86.5 There dwelleth an all fulnesse in the head and therefore there cannot be an emptinesse in any of the members for he received this all-fulnesse for them and therefore he will either derive unto them or imploy for them every parcell of it In him there is as fulnesse so bountifulnesse he is as full so bountifull most ready to impart unto others that fulnesse which for their sakes he is possessed of We may say of him what Solomon doth of the clouds Eccl. 11.3 If they be full of raine they empty themselves upon the earth Christ is full of every desirable good and he will empty himselfe upon every one that is related unto him In some sort he communicates unto them most particulars of his fulnesse He imployeth the fulnesse of his office and authority and he layeth out the fulnesse of his sufficiency to promote their salvation He communicates unto them even the very fulnesse of his Godhead in a way of anology and resemblance Saint Peter speaks of an Analogicall participation of the divine nature 2 Pet. 1.4 The fulnesse of his grace and favour with God he makes use of to ingratiate us with God and he makes us the objects of his owne fulnesse of Love and favour As for the fulnesse of his habituall grace we have the very same grace for kind imparted unto us though farre different in measure We receive of his fulnesse grace for grace John 1.16 The fulnesse of his satisfaction and merit is communicated unto us by imputation that is acceptation it is accepted for us unto our justification From his fulnesse of glory he will derive some beames unto us He will fashion our bodies unto an imitation of his glorious body And unto this there will be presupposed in our soules a resemblance of the glory and happinesse of his soule for the body is happy and glorious by redundancy from the soule This premised what is there that should perplex a soule that is in a state of Union with Christ Is it wants and emptinesse why it hath the all-fulnesse of Christ to gage for a supply Is it its owne impotency and disability why unto that it may oppose Christs all-sufficiency Though we be not able of our selves to contribute any thing towards our salvation yet he that hath undertaken the worke is able to save unto the uttermost and he is also authorized hereunto He hath all power given unto him in heaven earth a fulnesse of office and Authority Is Originall corruption a trouble unto them that rendred them children of wrath in their cradles and in the wombe Against the discomfort of that they should set Christs fulnesse of grace and favour with God for this will purchase the grace of Adoption for all that are his He is the son of Gods love and therefore in him he will be well pleased with them Doe they complaine as the Psalmist we are exceedingly filled with contempt Our soule is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Psalm 123.3,4 Why upon this they would look with an eye of contempt if they did but consider how their blessed Saviour is full of grace love and favour towards them Are they disquieted with the sight and sense of the defects and imperfections that are in their graces why they are covered with the fulnesse of Christs habituall grace and holinesse Is the vast guilt of their actuall enormities a terrour unto them why◠all their sins are swallowed up by the fulnesse and infinitenesse of Christs fatisfaction Doe they grieve for the blemishes of their good workes which are so farre from meriting heaven as that they supererogate for hell and damnation Why though there be a necessity of doing good workes necessitas praecepti and medii yet there is no need of meriting by them for our Head by his infinite merits hath purchased more glory then our natures are capable of And of this fulnesse of glory he is possessed now in heaven in our behalfe as our Attorney and in his appointed time the times of restitution of all things he will derive of this his fulnesse of glory unto us according unto our capacity which he confirmeth and assureth unto us by his promise in the Gospell by the earnest of his Spirit in our hearts FINIS Bookes Printed for and to be sold by Thomas Robinson in Oxford CHronicon Historiam Catholicam Complectens ab exordio Mundi ad nativitatem D. N. Jesu Christi exinde ad annum à Christo nato LXXI Authore Ed. Simson S.T.D. in folio An Answer to M. Hoards Book entituled Gods Love to Mankind by William Twisse D.D. Together with a Vindication of D. Twisse from the Exceptions of M. John Goodwin in his Redemption Redeemed by Henry Jeanes in folio A Treatise of Fruit-Tree shewing the manner of Grafting Setting Pruning and Ordering of them in all respects according to new and easy Rules of Experience gathered in the space of twenty years by Ra. Austen in 4o. XXII Lectiones Tredecim Orationes sex Conciones