THE WORKS OF WILLIAM BRIDGE, Sometime Fellow of Emmanuel College in CAMBRIDGE: NOW Preacher of the Word of God at Yarmouth. The second Volumn. VIZ. I. Grace for Grace; or, The overflowings of Christ's fullness received by all Saints. II. The Spiritual actings of Faith through Natural Impossibilities. III. Evangelical Repentance. London, Printed by Peter Cole, at the sign of the Printing-Press in Cornhill, near the Royal Exchange. 1649. To the Reader. THat we may at least stay the long of many thirsty Souls with a sweet Relish of a promising Vintage of new Wine this year, we have slipped off this Second ripe Cluster of Grapes from its fellows, which if it be squeezed in the hand of Faith, will prove itself to be so rich, fragrant and sparkling with the the Blood, Juice and Spirit of the Gospel, that it needs not the Purple of our Epistle Recommendatory to welcome it to any, that are in truth the living Branches of the true Vine; Yet to the end we may happily invite some that are without to come in, that they also may both see and taste how good the Lord is to the Children of the Bride chamber. READER, Stand a while at the Well head, with the poor woman of Samaria, admiring the infinite dimensions of those waters of Life that are fountained up in Jesus Christ, of whose fullness we All receive even gracef or grace. The Saints may be brim full of the holy Spirit, as Stephen was, but its according to measure, a Vessel-fulness; but Christ above or without measure, a Spring-fulness, which is not only repletive, but diffusive, unsearchable, unmeasurable. The great Ocean is too little to shadow out the over flow of this fullness; for take away a drop or two from thence, it presently suffers a diminution: But though this Fountain of Salvation should shed abroad his love upon all the world of the Elect (as the waters cover the Sea) yet it is ever full running over: There is not the less light or heat in this Sun of Righteousness, though he daily ariseth with healing in his wings unto them that fear his Name from East to West; He is resterday, to day, and for ever the same. This is no Hyperbolie, Nec Christus nec Coelum patitur Hyperbolum. Sic Lutheras. but the language of Canaan. Oh that this unspeakable Fullness of Heaven and Earth, or Saints and Angels, that fills All in All, did now constrain thee to cast thy empty Pitcher into these Depths of his Grace, so shouldst thou with this beloved Evangelist, and the rest that are included in this, WE ALL receive even grace for grace. To act Faith is the principal use which directly flows out from every Doctrine about Jesus Christ. We shall Appeal unto thee (whose eye is fixed on this full Book of Grace) Is not fullness in other things a Conquering golden Argument? Did not joseph's treasure of Corn prevail with good old Jacob and his Sons to go down into Egypt? And shall not this one Gospel Joseph (who alone is the Bread of Life that once came down from Heaven to feed hungry souls) engage thee (almost famished) to come unto him for this Staff of Life, that thou mayest live? Were they not the Floods of milk and honey that did run down the Promised Land, that did set the Israelites teeth on edge to be there? And shall not the overflowings of Christ's heart in heaven towards sinners on earth, make thee to hunger and thirst after his Righteousness, who is the Lord our Righteousness? Was it not the Abundance of Solomon's natural wisdom (which was as a constellation of Stars in his Crown) that invited the Queen of Sheba to travel from the utmost parts of Arabia to kneel before his Throne? And is there not a greater than Solomon here? who is the brightness of his Father's glory, and the express Image of his person, full of grace and truth? Oh where, where then are the Spiritual actings of thy Soul upon him! Abraham's Faith was a very lively, vigorous, and a more than conquering Faith; when the Sentence of Death was apparent on the head of the Mercy, and the womb leading to it, and is thy faith like a tree twice dead, plucked up by the roots? God forbidden. Oh remember the fullness of the Infiniteness of all Perfections that are originally in the Lord! being able to fill up all the empty chinks, void places, the unsatisfied gaspings and yawnings of the vast Spirit ofman. We shall seal up all with the Evangelical words of that voice of Christ echoed in a wilderness, as the great Motive of all Motives, The Kingdom of Heaven, of Grace, of Christ, and all his Benefits, is at hand, hath approached. Therefore Believe, Repent: Blessed is that Servant whom his Lord when he cometh shall find so doing. Thine, in and for Jesus Christ, and his fullness, that thou mayest receive even grace for grace, William Greenhil, William Adderley, john Yates. The Titles of the first Volumn. I. The great Gospel-Mystery of the Saints Comfort and Holiness, opened and applied from Christ's Priestly Office. II. Satan's power to Tempt; and Christ's love to, and care of his people under Temptation. III. Thankfulness required in every condition. THE CONTENTS Of the Second VOLUME JOHN, 1.16. SERMON I Doctrine 1. THERE is a Fullness of Grace in Jesus Christ Page 3 Opened Ibid Grace taken 3. ways 1 For the love and favour of God ibid. 2 For holiness Page 6 Proved by Demonstrations Page 7 Objections answered Page 9 3 For gifts and abilities ibid. Proved Application Duty 1 Let all men come to Christ Page 12 Objections answered Duty 2 Let all trust unto him, and build upon him Page 14 Duty 3 It is our duty to draw forth this fullness 1 By a frequent eyeing of it. Page 15 2 By resting up on it in the time of tempt at on Page 16 3 By giving it foirth to others ibid. Duty 4 Let us labour to be like to him. ibid. Duty 5 Take heed how we do any thing that may rob Christ of glory of his fullness SERMON TWO John 1.16. Proposition cleared Page 20 Doct. 2 All the Saints and people of God do partake of the fullness of Christ in a way of receiving Page 20 Divided into two parts Page 21 1 There is a communication of the fullness of Jesus Christ unto all believers ibid. 2 Whatsoever Grace or holiness the Saints have from Christ, they have it in a way of receiving ibid. The former proved Reason 1. Because there is a union between Christ and a believer ibid. 2 By 4. propositions 1 There is an infinite treasury of grace in Jesus Christ Page 22 2 What grace soever and holiness he received as mediator he received not for himself but for others ibid. 3 There is an infinite willingness in Jesus Christ to communicate his grace to the sons of men Page 25 4 There is nothing in heaven or earth can hinder him from doing all Page 28 Objection Why are believers so empty of grace Answered 1 The fullness of grace which is in a believer is many times hid from the world Page 31 2 He communicates grace to them as an universal cause and an universal cause seldom or never produceth particular effects without the concurrence of a particular cause ibid. 3 He doth it in proportion Page 32 4 He doth it according to their necessities and wants ibid. Application 1 Difference between the fullness of the world and the fullness of Christ Page 33 1 The fullness of the world is made up of many things, The fullness of Christ of but one thing, viz, the Deity ibid. 2 The fullness of the world is made up of worse things, But the fullness of Christ of the best of bests Page 34 3 The fullness of the world runs into emptiness, but the fullness of Christ is a dwelling fullness ibid. 4 The fullness of the world can never satisfy the better part of man. The fullness of Christ ever doth Page 35 5 The fullness of the earth cannot commend a man to God, the fullness of Christ makes a man lovely in the eyes of God Page 36 6 The fullness of the earth is mixed with poison, sin, and the curse of God, The fullness of Christ with contentment ibid. 7 The fullness of the earth is a defiling fullness, The fullness of Christ, a pure fullness Page 37 8 The fullness of the world is less than is expected, the fullness of Christ is more than can be expected ibid. 9 The fullness of the world is sometimes better wanted than enjoyed, The fullness of Christ always makes men happy ibid. 10 The fullness of the earth costs many times more than it is worth, but Christ gives much, and takes nothing Page 38 11 All the fullness of the earth is not able to return you love for love, The fullness of Christ returns you more love than you brought ibid. Application 2 An encouragement to all men to come in to Jesus Christ Page 39 To Believers It will make them firm against all Temptations Page 40 Discouragments Page 40 Afflictions Page 40 To Unbelievers Page 41 Application 3 To believers to labour to own their own, and strengthen their assurance of their union with Jesus Christ Page 42 SERMON III John 1.16. Doct. What grace or holiness the Saints have from Christ, They have it all in a way of receiving Page 46 Proved by instances In Justification ibid. In Adoption ibid. In Sanctification ibid. In The gifts of the ibid. In holy Ghost ibid. Prayer Page 47 All in general ibid. The rain that falls Page 48 As also 1 By the insufficiency of Nature 1 To overcome sin though never so small Page 49 2 To rise again if he be fallen Page 50 3 To continue if he should rise again Page 51 4 To do any one good work Page 52 5 To prepare himself unto what is good ibid. 2 By the supernaturallity of grace Page 54 3 By the shortness of the means of grace Page 55 4 By the work and nature of faith Page 56 5 By the posture and true behaviour of prayer Page 57 Object. This cuts off all endeavours Answered Page 58 1 It moves to endeavours because it causeth love and fear Page 59 2 Whatsoever service we tender to God on this side heaven, is all a waiting upon him Page 60 Reasons of the point 1 That all boasting, rejoicing and confidence in ones self may be taken away Page 61 2 That Jesus Christ may be fully honoured and exalted ibid. 3 That the Saints may live by faith Page 62 Application 1 Behold what infinite care God hath of believers Page 62 Application 2 Behold what pleasant lives the Saints live Page 65 Application 3 What abundance live under the Gospel that have no saving interest in Jesus Christ ibid. Application 4 All is from grace from first to last Page 66 SERMON IIII John 1.16. Doct Abundance of grace the Saints in the new Testament have from Jesus Christ Page 69 Cleared 1 If we consider the several advances grace hath made from the beginning of the world to this day Page 71 1 We have it not by the candle but by the Sun Page 76 2 The vail is now rend, we have it not in shadow but in substance Page 79 3 It is not tempered with the Law but with the Gospel Page 77 4 We have it not in bondage but with the spirit of adoption ibid. 5 We have it from the Son of God Page 78 2 As there is abundance of grace discovered so there is abundance exhibited and communicated to the Saints Page 78 1 It is a great matter for an ungodly man to be justified Page 79 2 It's a great matter for a man to be the Son of God ibid. 3 It is a great matter to have the Image of Jesus Christ drawn upon a filthy soul ibid. 4 It is a great matter for a man to be in heaven before he comes there Page 80 Object. We do not see such abundance of Grace in the lives of those that are accounted godly Answered 1. Do you consider the opposition of Grace? when grace is much opposed, though it be little in bulk it will be great in operation Page 80 2 Consider the Retinue of it, though grace be mean it hath a rich retinue Page 81 3 Consider the mystery of grace 1 It is a great matter to tremble at the word and yet to love it and prise it Page 82 2 To love the Ordinances and yet at the same time to think he doth not profit thereby Page 83 3 To comfort himself in that the Lord knows his heart, and yet to see there is much hypocrisy there ibid. 4 To be sensible of his sin and yet not willing to change his condition with another for all the world ibid. 5 To work out his salvation with fear and trembling, and yet to rely upon Jesus Christ alone for it Page 84 6 For a man to walk closely with God and yet be in the dark ibid. 7 To be diligent in his particular calling, and yet take no thought what he shall eat, drink, or put on ibid. 8 To know that God will work good and gain to him out of his sin, and yet to strive against it as against the greatest evil of the world ibid. 9 To be the more afflicted because his affliction comes from God Page 85 10 To pray earnestly for a better condition, and yet be contented with his present though never so mean ibid. Application 1 Do not vilify the gift of God wherewith thou art enriched through Jesus Christ Page 86 Application 2 Behold what great sinners professors are Page 86 Application 3 What a mighty encouragement here is, both to good and bad To bad, to come in to Christ Page 88 To good, to abound in grace Page 88 SERMON V John 1.16. Doct. Whatsoever grace the Saints have they have it from Jesus Christ Page 91 Proved By the insufficiency of nature Page 92 By the alsufficiency of Christ Page 93 Objections answered Page 99 101 What good a Christian receives hence 1 Jesus Christ is made our strength Page 104 2 We are moved to love him ibid. 3 To live in dependence upon him ibid. 4 To walk humbly before him ibid. 5 To be fruitful Page 105 Application What infinite cause have we to advance the Name of Jesus Christ Page 106 How may this be done 1 By offering up our own christ to him Page 107 2 Account it a great honour to belong unto him ibid. 3 Give not the worst, but always the best to him Page 108 4 Despise not the choice work of Christ ibid. 5 Trust always in him ibid. 6 So to walk that the men of the world may speak well of the ways of God Page 109 7 Own Christ Page 110 8 Be willing to stoop to any work, for Jesus Christ, though it lie below your condition SERMON VI John 1.16. Doct. Whatsoever grace or holiness there is in Jesus Christ, there is somewhat in the Saints that is answerable thereunto Page 113 Proved Reason 1 Because there is a blessed union between Christ and every Christian Page 115 Reason 2 Jesus Christ is our second Adam a common person between God and us Page 117 Reason 3 There is an incomparable love between Christ and a Christian ibid. Reason 4 There is the same spirit in a Christian that is in Christ Page 119 Object. How can this be? Answered Page 120 Application 1 How many persons there are that live under the Gospel and have no interest in Jesus Christ Page 122 Instanced 1 In profane people ibid. 2 In merely Civil and moral people ibid. 3 In Hypocrites Page 123 Application 2 What a blessed thing it is for people to be in Christ Page 123 Quest. What is our duty that flows from hence? Answ. 1. Be not proud of it Page 124 2. Improve it Page 125 1 By beholding it ibid. 2 By imitating it ibid. 1 By bearing witness to the truth ibid. 2 By stooping to any work though below us ibid. 3 By being much in prayer ibid. 4 By not knowing our natural relations ibid. 5 Having an high esteem of the Saints though never so low Page 126 6 So exercising one grace as that we may exercise another ibid. 7 Being a lamb in our cause, a lion in Gods ibid. 8 In sufferings 1 Not till we are called ibid. 2 When we are called not to be put out of the way ibid. 3 To have regard to other men's goods ibid. 4 To be more sensible of God's withdrawings than of all other pains ibid. Application 3 How infinitely we are bound to God the Father for our Lord Jesus Christ Page 128 Gods two great gifts were 1 He gave the world to man 2 He gave Jesus Christ to the world ibid. Application 4 Be contented to have fellowship with Jesus Christ in all his sufferings SERMON I Romans, 4.19. Text opened Page 152 Doct. 1. When God intends to fulfil his promise by giving any special blessing to believers, he doth first put the sentence of death upon it, and upon all the means that lead unto it. Page 154 Proved Reason. 1 That he may be most seen therein Page 156 Reason 2 That the Saints may learn to trust to God alone Page 157 Reason 3 That they may be conformable to Jesus Christ Page 158 Reason 4 That their comforts may be the more sure and steadfast ibid. Objections answered Page 159 Cautions, 1Vnderstand this, concerning great and spiritual blessings Page 160 2 The sentence of death may be put upon the blessing in another man's hand Page 161 3 It is much according to the life of the mercy that come afterward Page 162 Quest. Why doth God first give the promise? Answ. 1 To show us where the mercy lies Page 163 2 Because he doth not intent we shall have it presently ibid. 3 That our hearts may be born up against all discouragements Page 164 Application Rest upon God in the darkest times Page 164 Quest. How shall I know the mercy will revive again Answ. There are two acts of faith 1 Reliance 2 Assurance Accordingly there are two objects of faith 1 A may be of mercy 2 A shall be of mercy A may be, of mercy causeth Reliance A shall be, of mercy causeth Assurance Reliance causeth quietness Assurance causeth joy ibid. Ways to know whether mercies shall rise again or not 1 By the frequent visit of the promise Page 167 2 By the first fruits of the promise Page 168 Encouragements to wait 1 If ever it rise it will be the choicest mercy we had in all our lives Page 170 2 It will be the surest mercy ibid. 3 It will be the sweetest mercy Page 171 SERMON TWO Rom. 4.19. Doct. When God is pleased thus to put the sentence of death upon a blessing or the means that leads to it, it is the duty of the sons of Abraham to trust in God and not stand poring upon the means and deadness thereof Page 174 Divided into three propofitions, and cleared 1 A mere rational considering of the means and the deadness thereof is a great enemy to believing cleared Page 174 2 When all means fail and seem to lie dead, than it is the duty of all the sons of Abraham, to believe cleared Page 177 3 Thus to believe when all means fail, is exceeding well pleasing and acceptable to God, cleared Page 180 Application What an encouragement is here to to live above hope and under hope Page 183 Object. We are afraid to believe when means fail, because God hath commanded us to use the means Answered Page 184 1 It may be God takes away the means to try thy faith Page 185 2 God doth never give to supply our lusts, but to supply our wants ibid. 3 If all the means fail, faith is a means to a means Page 186 4 Look what way God is used to walk in towards you, in that way you may boldly expect him ibid. Object. I should prosume if I should trust in God when means fail Answered Page 188 SERMON III Rom. 4.19 Doct. True saving faith carries the soul through all difficulties Page 192 Cleared 1 In that the wy to Jesus Christ is clogged with many difficulties Page 193 2 True saving faith will carry a man through them all Page 195 3 Nothing but faith can do it, For, 1. Conviction of the good ways of God cannot Page 200 2 Resolution will not ibid. 3 Moral virtues will not Page 201 4 Gifts and parts, Gospel enlargments cannot ibid. 4 What it is in faith that doth it 1 Faith shows the soul the invisible things of God Page 202 2 It tells the soul all things are it's own Page 203 3 It shows a man greater excellencies in Christ than all difficulties Page 204 4 It enables the soul to leave the success and event of all to God ibid. 5 It is that grace whereby a soul takes up the yoke of Christ Page 205 6 It teacheth man to pick out the love of God from under the anger of God Page 206 7 It fills the soul with God's infinitness Page 207 Application If Difficulties arise, here is the way to grapple with them Page 207 Object. How shall a man use his faith that be may break through all difficulties? Answered 1 Exercise your faith in the promise, before you speak with the difficulties Page 208 2 When you do look upon them, look upon them as your trials & many times as the Devils Engines to work your hearts off again Page 208 3 Set yourselves (now especially) with all your might to venture upon Jesus Christ Page 209 4 The greater difficulties your graces are recovered out of the hands of, the more sweet will they be unto you Page 210 5 Study Jesus Christ more ibid. Object. Suppose a man hath been in Jesus Christ a great while, and then discouragements arise to beat him out of the ways of Christ how shall he raise his faith to work through these? Answered 1 Consider your call, often Page 211 2 The more you believe in the full of difficulty, the more you please God ibid. 3 Talk often one to another what great things God hath done, that he hath promised Page 212 4 Consider what great difficulties Jesus Christ hath broke thorough to come to you ibid. 5 Never speak with your difficulties apart from a promise. ibid. Matthew, 3.2. SERMON I The text opened and explained Page 216 Doct. The kingdom of Grace, mercy & forgiveness, comes to us before we come to that Page 211 Proved Page 218 Evidenced 1 From our own condition. Lost sheep Page 228 2 From Christ's willingness to save sinner's Page 224 Objections answered Page 225 Reas. 1 That God may be known to be God Page 229 Reas. 2 That men may be made the more gracious ibid. Reas. 3 That no flesh may glory in itself nor any thing it doth Page 231 Application 1 Consider whether God have dealt thus by our souls or no Page 232 If so, learn these duties 1 Be sooner at heaven gate with your duties hereafter than you were before Page 234 2 Labour to be like God in this particular ibid. 3 Wait with long suffering for the conversion of others Page 235 4 Trust in God for ever Page 236 Application 2 You that have not received the Kingdom of Grace, Take heed how ye neglect so great salvation Page 237 SERMON TWO Matth. 3.2. Doct. 2 The drawing nigh of the kingdom of grace, is the greatest motive to true Repentance Page 240 Opened by considering the particulars of Repentance, and you shall find the grace and love of God hath influence upon them all Viz. 1 Sight and knowledge of sin Page 242 2 Be humbled for it Page 243 3 Loath himself ibid. 4 Be ashamed of it ibid. 5 Acknowledge it Page 244 6 Labour to unsin it it ib. Reason 1 Because Repentance is a fruit of faith Page 245 Reas. 2 Because it flows from love Page 246 Object. Arguments drawn from Hell, and the wrath of God, seem to work Repentance more than the love of God Page 247 Answered, by distinctions 1 It is one thing to be troubled in conscience, and another thing to be humbled for sin Page 248 2 It's one thing to be pricked at heart, and another thing to repent ibid. 3 It's one thing to repent of sin in regard of the inconvenience of it, and another thing to repent in regard of the moral evil of it ibid. 4 It's one thing to be broken with the weight of sin, and another to have the soul melted for it Page 249 5 It's one thing to have sorrow & repentance in the Ore, and another thing to have it refined. ibid. 5 It is one thing for repentance to be more in view, another to be mort in spirit Page 250 7 It is one thing for our Repentance to affect our own heart much, another thing for to affect the heart of God much. Use 1 What a sad condition are those in, to whom the kingdom of God hath come, and yet they are not moved to repentance Page 251 Use 2 The reason why our hearts are no more humbled is, because we do not labour to bring the kingdom of God near to our souls Page 252 Use 3 What infinite cause we have to repent Page 254 1. The more evangelical our repentance is, the more it will cure our souls, and not hurt our body's Page 255 2 The more you will be grieved for sins against the Gossel Page 256 3 It is a friend to spiritual joy ibid. 4 The more you hope your sin is pardoned, the more you will grieve for it Page 257 5 The more your heart will be enlarged to and for Christ ibid. 6 The more of the Gospel is in your repentance, the more of the Gospel will be in your obedience Page 257 7 The more your hearts will be sweetened towards the Saint's Page 258 FINIS Grace FOR Grace OR THE OVERFLOWINGS OF CHRISTS-FULNES Received by all SAINTS. JOHN 1.16. And of His Fullness have all we received, even Grace for Grace. Preached at Dunstan's in the East, March 16. 1644 HERE in this Chapter are Two choice Spirits, John the Baptist, and John the Evangelist: both agreeing in this, To advance the Honour of Jesus Christ. John the Baptist is brought in by John the Evangelist, giving (as you read in this first Chapter) Four great Testimonies of Jesus Christ. The first gins at the 15. verse, John bare Witness of Him and cried, saying, This was He of whom I spoke. Wherein John the Baptist doth prefer Jesus Christ above himself; both in regard of His Person, and in regard of His Office; In regard of His Person, as you read in the latter end of the 15th, This was He of whom I spoke, He that cometh after me, is preferred before me, for He was before me. In regard of His Office, at the 16, the 17, and 18. verses: And of His Fullness have all we received, even Grace for Grace. For the Law was given by Moses, but Grace and Truth came by Jesus Christ, etc. I confess there are Learned Interpreters, as Cyril, and chrysostom, that do conceive the words of my Text, to be the words of John the Evangelist: the 15. verse, having (as they say) relation unto John's speech in the latter end of the 14. verse, Full of Grace and Truth. But Origen and others (unto whom I rather incline) think that they are the words of John the Baptist; because they are knit unto the former by the copulative And: And, of His fullness have all we received, Grace for Grace. He therefore that spoke the words of the former verse, in all likelihood, spoke these words: He that spoke the words of the former verse was John the Baptist, and therefore these words being linked unto the former by the word, And, in all likelihood are the words of John the Baptist. The Words of themselves fall into these Three Propositions. First, That there is a fullness of Grace in Jesus Christ. Secondly, That of this fullness, we have all received. Thirdly, That we have all received, even Grace for Grace. There is a great Controversy upon the latter Clause, what should be meant by those Words, Even grace for grace: But because the Determination thereof falls properly within the compass of the Third Proposition, and will have little influence upon the first, which I intent (God willing) to speak unto at this time; therefore I pass by that Controversy, and come presently unto the First Proposition, which is this: Doct. That there is a fullness of Grace in Jesus Christ. Fullness is here attributed (you see) unto Jesus Christ. The word in the Original sometimes is taken for Abundance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psa. 24.1 The Earth is the Lords, and the fullness thereof: So here it is not taken; here it is too narrow: for there is not only Plenitudo abundantiae, but, Plenitudo redundantiae; not only a fullness of Abundance, but a fullness of Redundancy; an over flowing of fullness in Jesus Christ. Sometimes the word is used for Fulfilling, and Perfecting of a thing: So Love is said to be the Fulfilling of the Law. So it is not taken here, for though Christ be the end of the Law, yet notwithstanding, the Fullness spoken here, is that which we do receive, and that is the Fullness of grace. The word Firstly, and Properly is given unto Vessels, that are brim-ful of liquor; and so Metaphorically applied here unto our Lord Jesus Christ, who is brim-ful of grace; in whom there is no emptyness, there is no evacuity. While I speak of Jesus Christ, I mean Christ as Mediator, as God-man. There is a Fullness in Christ as God: That is not the fullness, so Christ is not taken here, by what is said in the verse before the Text, the 14 verse. And the Word was made flesh; And of His Fullness we have all received: So that it is the Fullness of Christ as Mediator, there is a Fullness of grace in Christ as Mediator. I shall keep me close unto the words. The Fullness is here spoken of which we are said to receive, of which we receive; we receive grace for grace; 'tis the Fullness therefore of grace that is in Christ, that I am now speaking of. Now the word Grace, sometimes it is taken for the Love and Favour of God: We are saved by Grace: That is, Eph. 2.5. we are saved through the Love and Mercy of God. Sometimes this word in the Original is used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Coll. 3.16 or put for Holiness: Singing with grace in your hearts; that is, with Holiness in your hearts. And sometimes 'tis used for Excellency, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donum, quodquis gratificatur. for Gifts, or Ability, as in Ephes. 4.7. and in all these respects there is a fullness of grace in Christ. First of all, Take grace for Love, and Bounty and Mercy: and so there is, Plenitudo bonitatis, there is a Fullness of Love in Christ: The heart, and love of Christ now in Heaven, is the same toward poor sinners, toward His Children, toward Believers, toward Men; as it was when He was upon the earth, when Christ was upon the earth. First, There was a fullness of Pardoning Love in Him: Then He would pardon men, before they did come for pardon. Father, Luk. 23.24. (says Christ) Father forgive them, they know not what they do. Ye count it a great act of love, where the fault is great; to forgive a man upon his acknowledgement of the fault: Our Lord Christ did not stay for their acknowledgement, but whilst they were reeking in their sins He forgives: Father forgive them, forgive them, they know not what they do. Yea, if you look into the Gospel ye shall find, that when men were putting forth the highest acts of fin, He was putting forth the highest acts of His love. When Christ was suffering for Peter, Peter was denying Christ: Peter denying Christ, and Christ suffering for Peter. When He was upon the earth, He did not only pardon once, but He would pardon again and again: if men sinned again, He would pardon again. The Disciples slept, and Christ Pardoned: They slept again, and Christ pardoned again: they slept again, and Christ pardoned again. Yea, and when He had pardoned, He would not upbraid them with their former sins, or with His own mercy: After His Resurrection not a word to Peter, of all his denial, or of Christ mercy. Beloved! Christ is the same in Heaven, He is the same in Heaven now. Again, when Christ was upon the Earth, His first, and His great care was, Matt. 5.3, 4. for those that were weak in grace. The first Sermon that He Preached, Blessed are the poor in spirit: and blessed are those that mourn: He doth not say, blessed are those that have assurance of the love of God: and blessed are those that have the sense of His Love in their hearts; but blessed are the Poor; and blessed are they that mourn: And when any poor doubting, trembling soul came unto Him, He would not cast away their service because it was accompanied with infirmity: but He would rather pass by their infirmity, because it was accompanied with some sincerity: So the Woman that came behind Him: So Nicodemus. And when any poor soul could not come to Christ, could not come to Christ in Christ's way; Christ would come down to him in his way: Thomas (saith He) Thou sayest thou wilt not believe, unless thou thrust thy hands into My side: Thomas, Thou wilt not honour Me by believing unless thou seest; Thomas, Thou wilt not come up to Me in My way: Well, I will come down to thee in thy way: Come, reach hither thy fingers, and thrust thy hands into My side, and be not faithless, but believing. Oh! the admirable condescension of the love of Jesus Christ! Beloved! He is the same now in Heaven. Again, When He was upon the Earth, He professed that His heart, and His love, and affections was as much (if I say not more) unto one Saint, Rev. 22.14. Matt. 12 47.50. as unto all His kindred that are such. Blessed are those that keep Thy Commandments: Bebold, (say they) Thy Mother, and Thy Brother, and Sister are without to speak with Thee: Says He, Whosoever shall do the Will of My Father which is in Heaven, the same is My Brother, Sister, and Mother. As if He should say, You count My kindred happy, because they are near unto Me; but do you see one poor believing, trembling gracious soul? I tell you, the soul that keeps My Commandments, is as much unto Me as all My kindred that are such, Here is love! And I say, the Lord Jesus, His heart is the same still in Heaven. And therefore you shall observe, that when He was risen and came amongst His Disciples, the door being shut; He comes into the room and He says unto them, Luke, 24.36. Peace be unto you: Why Peace be unto you? (the ordinary way and manner of Salutation:) As if He would say thus much unto them, That they should find Him every way as courteous, and as loving towards them now being risen, as He was before He died. And, my beloved, if Jesus Christ should not be as gracious, and as kind after death, as before; then His Disciples should be losers by His death: But He professed to them before He died, that they should not be losers, but gainers rather. When our Lord Christ was upon the earth, out of His love He died for us; He loved us, and died for us: His love then cost Him much: Now that He is in Heaven He dies no more, He can love us at a cheaper rate. And shall we think, that when He was upon the earth, He would lay down His life for us; and now He is in Heaven He won't speak a good word for us? Certainly, beloved, the Lord Jesus is as full of love, and tender affection toward His now He is in Heaven, as He was upon the earth. Take grace for Love, and so there is a fullness of grace in Jesus Christ. That is the first. Secondly, Take grace for Holiness, and so there is, Plenitudo sanctitatis, a fullness of Holiness in Jesus Christ. There are Three things in the old Testament that were very Holy, The Law: The high Priest: And the Temple. As for the Ceremonial Law, though it was very holy; yet in regard of the Spiritual command of the Gospel, and Christ; the Ceremonials of the Law, in the book of the Hebrews, Heb. 7.16 is called the Carnal Command. And as for the high Priest, though he had holiness written upon his forehead; yet therein he was but a type of Christ. And saith the Apostle in the book of the Hebrews: The high Priest then when he offered for others sins, Heb. 7.27. he offered first for his own sins: But our high Priest not so. And as for the Temple, it was indeed very holy, the Jews rested much thereupon: And therefore they cried thrice, Jer. 7.4 The Temple, the Temple, the Temple of the Lord: But now if you look into the 6. Chap. of Esay, you shall find that our Lord Christ is there upon the Temple; and whereas they cried Three times for the Temple, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord: Three times this is echoed concerning Christ, Holy, holy, holy. (At the first verse) I saw the Lord sitting upon a throne, high and lifted up, and His Train filled the Temple; His Train filled the Temple. Above it stood the Seraphims: each had six wings, with twain he covered his face, with twain he covered his feet, and with twain he did fly, and one cried unto another, and said, Holy, holy, holy. As if he should say: you that are the Jews, you cry out of the Temple; The Temple, the Temple, the Temple: But here's holiness, here's one that is holy, Holy, holy, holy. That this is to be understood of Christ, you may see plainly, by comparing it with the 4. Chapter of the Revelations, at the 2. verse: Immediately I was in the Spirit: and behold, a Throne was set in Heaven, and one sat on the Throne. (as it is said in Esay) one sat on the Throne. And he that sat was to look upon as a Jasper, and a Sardine stone: And there was a rainbow round about the Throne: And round about the Throne were four and twenty Seats, and there were four and twenty Elders, and four living creatures: (The description of the Gospel-Church) And (saith he at the 8. verse:) The four beasts had each of them six wings about him, and they were full of eyes within, and they rest not day and night, saying, Holy, holy, holy. (Mark) the very same expression that you have there in Esay: he doth not say thus, Righteous, righteous, righteous; Just, just, just: But Holy, holy, holy. Is there not then a fullness of Holiness in Jesus Christ? I'll give you but Two Demonstrations of it. If there were not a fullness of Holiness in Jesus Christ, how is it possible that God and man could be brought so near together, that were so far asunder? Every man naturally is full of sin: You say of the Beggar, He is full of vermin, why? because he goes to this door, to that door, and to another door, and he scatters his vermin where ever he comes, and the man knows it not: Surely therefore, the man is full of vermin. And so a man naturally, dropping, and scattering his sins and not knowing of it, it argues he is full of sin. God, he is full of Holiness: whose eyes cannot endure to behold iniquity: yet when men are converted and drawn to God, they are brought near unto him: they are the apple of His eye: their names are written in the palm of his hand. That is, (says Luther) the hand is an instrument of work; and when the names of the Saints are said to be written in the palm of God's hand, it notes thus much (says he) That God in all his works hath an eye to his Children; God in all the works of his hands hath an eye to his Children. They are the friends of God, and God is their friend: When a man is my friend, not only his Purse is my friend, or his Estate is my friend, or his Tongue is my friend, or his Hand is my friend; but his Sword is my friend: So when God is a friend to any, not only his Mercy is his friend, but the Sword of God is his friend, the very Wrath of God is a friend to his Children: Such a great friendship there is between God and his people, so near they are brought to one another. Well, but how are they brought thus near? They are brought near by Jesus Christ: in whom we have a Manuduction, a leading by the hand (says the Apostle) as the word carries it) unto God the Father. But now, could men so full of sin, and God so full of Grace, and Holiness be brought so near together by Jesus Christ, if there were not an infinite fullness of Holiness in Jesus Christ? Again, If there were not this fullness of Holiness in Christ, how should he be anointed with the oil of gladness above his fellows? The Saints themselves are said to be full of grace. Ephes. 1.23. The Church called, The fullness of Christ that filleth all in all: Stephen, Mary, others: full of the holy Ghost: Surely therefore, if so much of the ointment run down upon Christ's Members, there must be a great anointing upon Christ himself: Surely, there must be an infinite holiness in Christ, that must serve us all: And of his fullness we have All received, we have All received. You will say, Object But if the Saints be full of grace and holiness, how is this the property of Christ? Yes, For though the Saints be full of grace, Answ. and holiness; yet their fullness is but a fullness of Sufficiency, (Mark) whereby they are made able to this, or that work whereunto they are appointed: But the fullness of Christ, is a fullness of Efficiency, that filleth all in all. And therefore 'tis said in this Chapter, The Law was given by Moses, Joh 1.17 but Grace, (Grace and Truth you read it) Grace and Truth came by Christ: the word will bear it, But Grace and Truth were made by Christ: Christ is our Grace-maker. The fullness that is in the Saints, is but a Particular fullness. The fullness that is in CHRIST, is an Universal fullness. Therefore says the Apostle, It pleased the Father, Col. 1.19 that in him should all fullness dwell. All fullness. The fullness that is in the Saints, is such a fullness as does ebb and flow; as the Haven is said to be full of water, yet sometimes 'tis empty: but there is a dwelling fullness in the Sea: So there is a dwelling fullness in Jesus Christ: and therefore says the Apostle, It pleased the Father, that in Him should all fullness dwell: Oh! 'tis a dwelling fullness that is in Jesus Christ. Our Righteousness as we are distinct, or abstracted from Christ, 'tis but a fading Righteousness: as the morning dew. Our righteousness (says Hosea) is as the morning dew, Hos. 6.4. in regard of its fading: But the holiness, and righteousness of Christ, in the 110. Psalm, is called, The dew of the morning: not in regard of its fading nature, but in regard of its much-ness. in regard of its multitude, because it makes all dewy. So than it is a Filled Fullness: It is a dwelling Fullness: It is a Glorious fullness, a fullness beyond all expressions. Thus, take grace for Holiness, and so also, there is Plenitudo Sanctitatis in Jesus Christ. Thirdly, Take grace for Gifts, or for Ability, and Excellency: And so there is, Plenitudo Excellentiae, a fullness of, excellency in Jesus Christ. Therefore saith the Apostle, Hebr. 7.25. He is able to save to the uttermost; He is able to save to all perfection, those that do come unto Him: He is able to save to the utmost; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though thou hast finned to the utmost, He is able to save thee to the utmost. Would you have a proof of His Kingly fullness? (for He is both King, Priest, and Prophet,) Look then I pray into the 1. Hebrews, at the 3 verse. He is called the brightness of His Father's glory: Who being the brightness of His glory, and the express Image of His Person, and upholding all things by the word of His Power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on High: He is made so much better than the Angels, as He hath by inheritance obtained a more excellent Name than they: For unto which of the Angels said He at any time etc. But (at the 8. verse) unto the Son He saith, Thy Throne, O God, is for ever and ever, a Sceptre of righteousness is the Sceptre of Thy Kingdom. Here's the fullness of His Kingly Office. Would you have a proof of His Prophetical fullness? look into this Chapter where the Text lies, and it's said, at the next verse, the 17. verse; The Law was given by Moses but grace and truth came by Jesus Christ: No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him. Ye all count Moses a great Prophet; so he was: But Jesus Christ was above him, in two, or three things here. Moses gave the Law: But grace came by Jesus Christ grace and truth came by Jesus Christ. Moses never saw God, he saw His back side: Christ hath seen Him: John, 1.18. No man hath seen God at any time; the only begotten Son, (Moses was but a servant) the only begotten Son, which is in the bosom of the Father, He hath declared Him. None so fit to declare the mind of God (which is the work of a Prophet) as He which hath lain in the bosom of God the Father. Would you have a proof of His Priestly fullness? Pray look into the, 16. of John: (consider it duly) saith he, I will send the Comforter (at the 7. verse) and He shall convince the would of sin; and of righteousness (at the 10. verse) because I go to My Father and ye see Me no more: Mark those words: I go to My Father and ye see Me no more. As if He should say thus: You are indebted to God the Father through your transgressions: I am become your surety; & now I am ready to be cast into prison for your debt: the grave is to take hold upon me, I am to lie by it for your fin, for your debt: But (saith He now) I'll rise out of the grave, I'll come forth of prison, I'll go to God the Father, and you shall see Me no more: Whereas now, if I did not pay the whole debt when I came in Heaven, God the Father would say to Me: You are in prison for man's debt, What do you here? You have not paid the debt yet; go to prison again, go down to prison again. No (saith He) but I go to My Father and ye shall see Me no more: and therefore conclude I have paid the full debt, I go to My Father and ye see Me no more. Would you have a proof of Christ's fullness of Excellency in general? Look then I pray upon the 2. of Hag. 7. there you have this expression of Him: He is called the desire of all Nations: I will shake all Nations, and the desire of all Nations shall come: (mark) the desire of all nations shall come. Christ, our Lord Jesus, is the desire of all nations. What is there in all the world that is the desire of all nations but Jesus Christ? Some Nations, some Kingdoms, (as the West-Indies) they are full of Gold and Silver, but they want Clothing; and therefore they desire Cloth. Other Kingdoms now, (as these of England, and the like) they have much Clothing, and Cloth; but they want Gold and Silver and they desire that: Some Nations they abound with Spices, and with Wines; but they want Corn: and they desire that. Some Nations again, they have much Corn, I but they have no Wine, no Spices; and they desire that. Oh! but our Lord Jesus Christ, He is the desire of All Nations, the desire of All Nations. What woman, never so beautiful that the whole world was in love with? Jesus Christ the desire of All Nations. And, Col. 1.18. (saith the Apostle) He hath in all things the pre-eminence. If you will, I will gather it up into a Syllogism, thus: If Jesus Christ be the desire of all Nations, and hath the preeminency of all the world; then there is a fullness of excellency in Jesus Christ: But our Lord Jesus is the desire of all Nations, having the preeminency in all the world; surely therefore, there is a fullness of excellency in Jesus Christ, a fullness of excellency, a fullness of Holiness, 1 Cor. 2.2. Phil. 3.8. a fullness of Love: No wonder then that Paul says, I desire to know nothing, but Jesus Christ, and Him Crucified: No wonder that He said, I count all things but dung, and dross, in comparison of the knowledge of Jesus Christ Certainly, surely, there is a fullness of grace in Jesus Christ. You will say unto me, Applic. We see, we know there is a Fullness in Jesus Christ, a Fullness of Grace: But now (by way of Application,) What is our Duty that doth flow from hence? Much every way: I will instance in 4. or 5. particulars so many Duties that do flow from hence. First, 1 Duty. If there be such a Fullness in Jesus Christ, a Fullness of Grace in Jesus Christ; Then let all men come unto Him. There's none of us all here present, but labour under some wants or other: Oh! says one; I have a great Charge; family, Parish, or other ways; and I want grace to manage it. Oh! says another: I have great and strong Temptations; and I want strength to resist them. Oh! says another: There are many Errors abroad; I want knowledge to discern them, and avoid them; I want wisdom to know the Truth, and join with the Truth, and own the Truth, and manifest the Truth. Well, what ever your wants be, there is enough in Jesus Christ to supply it, there is a fullness in Him; why should we not come unto Him? Oh! you that never tasted of Christ's sweetness, that never yet partaked of His fullness; Come unto the Lord Jesus that you may be filled for ever. You will say, Object. (it may be) I am a poor, weak, ignorant, simple man or woman; a guilty creature: and I am afraid for to come unto Him. Mark this. But if Christ's Invitation be made to you; Answ. than you will not be afraid to come to Him. Now I pray you look into the 9 Chap. of the Proverbes of Solomon; See what an invitation is made upon this ground of Christ's fullness: Wisdom hath built her house. (by Wisdom, you must understand Christ, as will easily appear by reading over the former Chapter) Wisdom hath built her an house. (that is the Church) She hath hewn out her seven Pillars, (the firmness and beauty of the Church: Seven is a note of perfection) She hath killed her beasts, She hath mingled her wine, She hath also furnished her table. Here is the Fullness of Christ in His Church. What then? She hath sent forth her Maidens, (that is, the Ministers of the Gospel, who, as Virgins should be untouched, and undefiled by the world) She crieth in the high places of the City: Who so is simple, let him turn in hither; as for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled. Pray observe it, who are invited to partake of this fullness; simple ones: Who so is simple, let him turn in hither. Oh! but I am not only simple, and ignorant; Object. but the Lord knows, I have no heart to good things. See what follows, Who so is simple, let him turn in hither: Answ. and as for him that wanteth heart, (so 'tis in the Hebrew) she suiths to him, to him that wanteth heart, Come, eat of my bread, and drink of my wine which I have mingled. Oh! is there ever a poor, simple man or woman here? one that complains, The Lord knows, I want a heart to what is good? The Invitation of the Lord Jesus, it is made to you, it is made to you; think not to say within yourselves, I am afraid to come to Christ. I have read of the Senate of Athens, that once upon occasion, they were constrained to sit in the open fields: and being there set in the open fields; a poor chased bird, a sparrow, or the like; chased by the birds of prey; came flying to the bosom of one of the Senators, for rescue from the birds of prey: The Senator being of a churlish disposition, he takes the poor, little, chased bird, and throws it from him, upon the ground, and so killed the bird: whereupon the Senate made an Order, that he should die himself: they would not have a man so churlish to be one of the Senators. And do you think, that the Lord Jesus Christ, when you come as a poor, chased bird for shelter into His bosom: Do you think that the Lord Christ will throw you away? No, no. as He is full of glory, and excellency; so He is full of love, and bounty: Whatever therefore thou hast been (man or woman) whatever you have been: though you have been never so vile, Come unto Jesus Christ, come unto Jesus Christ. Oh! me thinks this Doctrine that I have now preached unto you, is a solemn, and a great invitation to every soul for to come unto Jesus Christ: & therefore come now unto Him, Come unto Christ, Come unto Christ: Come Drunkard, Come Swearer, Come Liar, Come Unclean person; Oh! Come, come: You that never tasted of Christ's sweetness, you that never yet pertaked of Christ's fullness; Come now; Come for there is a fullness in Jesus Christ. That's the first thing. Secondly, 2 Duty. If there be such a fullness in Christ; Then let us all trust unto Him, build upon him: And you that are the Servants, and People of God, trust, and trust perfectly: There is no grace would stand us in more stead in these evil times. Beloved! ye all see into what sad times we are now fallen: There is no grace (I say) will stand us in more stead, or more able to turn away the evil that is now upon us, than faith is. Luther hath a notable story to this purpose: There was (saith he) a deadly contest, between a great Bishop, and a Duke of Saxony: The Duke of Saxony prepares for War against him: but before he would come upon him, he sends a Spy to observe what the Bishop was a doing: The Spy went: and being returned again; Come (says the Duke) what is the Bishop a doing? Sir (says he) he is idle, and secure, you may fall upon him, and destroy him when you will: I (says he) but what says the Bishop? Sir, he says thus: I will feed my flock, I will visit the sick, I will preach the Gospel; and as for the War, I will Totius belli molem Deo committere, I will commit the whole weight and bulk of this War to God Himself who fighteth for me. I (says the Duke) did the Bishop say so? Bellum ei inferat Diabolus, non ego, then (says he) Let the Devil take up Arms against him if he will, for I will not. Thus, thus faith, faith turns away the Sword, faith turns away War. And my beloved, there is no such way, either to beget, or increase faith, as the sight, and consideration of the fullness of Jesus Christ: Those that know Thy Name, Psalm. 9.10. Psalm. 36.7. (saith the Psalmist) they will trust unto Thee: How excellent is Thy Name, O Lord; therefore do the children of men put their trust in Thee. Beloved! ye have heard of Christ's Name, His Name is full of sweetness: Oh! therefore, you servants, and People of God, that have gone fearing, and trembling up and down, drooping under many fears, without assurance of God's love in Christ; if there be such a fullness in Christ, then trust unto Him: yea, trust, and trust perfectly to Him. If Satan come and tempt you, and says thus unto you; Thou art a poor unworthy creature; and dost thou think to have mercy? Answer, True Satan, I am so indeed, most unworthy. but there is a fullness in Jesus Christ, and I will trust in Him. Does Satan tempt thee, and say unto thee; Thou art a poor guilty creature, and dost thou think to find mercy? Answer, True Satan, I confess I am, I have committed such and such sins; but there is a fullness in Jesus Christ, and I will trust in him: Say, say Satan what thou wilt against me, I subscribe unto it: I am poor, I am empty, I am unworthy, I am guilty: but Christ is Full, Christ is Full; there is Fullness in Jesus Christ, I will trust unto Him. Oh! you Servants of the Lord, Live much by Faith: there is a Fullness in Christ, trust unto it. And that's the second. Thirdly, If there be such a fullness in Christ: 3. Duty. Then 'tis our duty to draw forth this fullness: Let all men draw forth this fullness. That is done these Three ways: First by a serious, frequent, solemn consideration, and eyeing of Christ's fullness. 2 Cor. 3.18. For beholding as in a glass (says the Apostle) we are changed from glory to glory: The beholding of Christ's glory, changes us into glory. 'Tis drawn forth also, by our resting upon it in a time of Temptation. 'Tis here in regard of Christ's fullness, as in regard of God's mercy, or promise: (pray mark it) My very resting upon God's promise in the time of a Temptation, does make it mine: my very resting upon His mercy in a time of Temptation, does make His mercy mine: and my resting also, or your resting upon the fullness of Christ in the time of a Temptation, does make it yours. 'Tis drawn forth also, by giving forth: As now, the Conduit, or Cistern receives more water into it, by letting out the water which it hath. Possibly, there may be much water in the Conduit, or much water in the Cistern; and the fountain may be willing to furnish it with more, but 'tis full already; therefore now, turn the cock, and let that run out which it hath received already, and it draws more into the Cistern: So here, beloved, our very spending for Christ receives from Christ: the way to draw out His fullness, is to lay out His fullness; as you do receive from Him, so to communicate to other folk: this draws it out. Well then, A fullness ye have heard there is in Christ. This fullness is to be drawn out; ye hear also, how it is, or may be drawn out. Enter therefore into your Chamber, and when you are all alone; seriously, frequently, think much of this Fullness of Jesus Christ: and in the time of your Temptation, than rest upon it. And as it pleaseth Jesus Christ to give out any of His Fullness unto you, so let it run out again upon other folk. And this is the third thing. Fourthly, 4 Duty. If there be such a fullness of grace in Christ: Then let us all labour to be like unto Him; full of grace as Christ, full of meekness, full of humility, full of Love especially; for there is a fullness of love in Christ. And yet, alas! when ever was there less love, and more strife than now? when ever less love among Professors? when ever more strife than now? Give me leave a little: Beloved in the Lord! you see, and know what great divisions there are among us, great strifes. All strife and envy arises from an apprehension of scantiness, and narrowness in the thing desired. Now then, that which we do strive for; either it is more of the World: Or more of Christ. If it be more of the World that we sirive for; who shall be most Rich, who shall have most Honour: if it be more of the world that we strive for: Why? Oh! why should we strive for that which may make us worse, but cannot make us better? why should we strive for that, when as the very striving for it, will deprive us of it? If it be more of Christ that we strive for: (mark) if it be more of Jesus Christ, and more of Him that we strive for; There is enough in Him, there is enough in Jesus Christ for to serve us al. If two, or three, or six, or twenty men be a thirst; and they go to drink out of a Bottle: while one is drinking the other envies, because he thinks there will not be enough for him too: But if now, five, six, twenty, a hundred be a thirst; and go to the River: while one is drinking the other envies not: Why? because there is enough to serve them all. Beloved! if it be more of Christ that we strive for, if it be more of Jesus Christ that we strive for; there is a fullness in Him, there is enough in Christ; there is enough in Jesus Christ (ye have heard) to serve all our turns. Oh! therefore, that there may be no more striving, no more envy, no more contention, no more division, labour, let us all labour to be more and more like unto Jesus Christ: He was full of grace, especially He was full of love, let us labour to to be like unto Him. In the fift, and last place: The fift Duty. 5 Duty If there be such a fullness in Jesus Christ: Then take heed how we do any thing that may rob Christ of the glory of His fullness: Let all men take heed how they do any thing that may rob Jesus Christ of the glory of His fullness. As now, Suppose that I think, and am persuaded, that Jesus Christ hath not given a sufficient rule, hath not laid down a perfect a sufficient rule in the Word, for the Ordering, and for the Governing of the Churches: and therefore I will eek out what He hath done with my own prudence: This robs Him of the glory of His Prophetical fullness. Or, suppose I think my sins are so great, they can never be pardoned, so great, there is no hope for mercy: This robs Him of the glory of His Priestly fullness. Or, suppose that I stint, and limit Christ unto this, or that particular means of delivering of the Church; I know that God is able to deliver England, and to deliver the Church; but if He do not take this way, if He do not take this course, if this means fail, than we are all undone, then all, all is lost if this means take not: This is to rob Christ of the glory of His Kingly fullness; to stint Him to one means; to tie Him, and limit Him to one means. Or, suppose that I set my heart upon any Creature fullness; and say as the whore said in the 7 of the Proverbs, Come, and let us take our fill of love: Come friends, come company, let us go unto such a Tavern, or such a place, where we may be fully merry: Come, O my soul, take thy contentment in creature fullness, there is enough there: This robs Christ of the glory of all His fullness. To carry away the custom of my thoughts unto another Shop from Christ, argues that there is not enough in Christ alone. Then, beloved! to conclude all. Are there any here; (as I fear there may be too many) that have thus rob Jesus Christ of the glory of His fullness? I beseech you, in the Name of the Lord Jesus Christ, whose fullness I have been now preaching to you; I beseech you, in the fear of God, go into your Chamber, and be alone awhile, and fall down before the Lord, and say thus unto Him, or to this purpose: Oh! Lord, I confess it hath been so with me: I have thought that there hath not been a sufficient rule for the Government of the Churches; and herein I have wronged Christ in His Prophetical fullness, and the Lord pardon this unto me. Lord! I confess also, I have said, many times, that my fins are so great, that there is no hope for mercy, that there is no hope for pardon; herein I have wronged the Priestly fullness of Jesus Christ: now the Lord pardon this unto me, I confess, Lord, I have stinted thee, and I have limited thee, and I have said, many times, in my haste; if this means fail, than England is undone, the Church undone; thus I have limited thee, Lord: Oh! herein I have wronged thee, and rob Christ in His Kingly fullness. Yea, Lord, I do acknowledge, and I do confess, I have gone to creature-comforts, and my heart hath taken a content and complacency, as if there were enough there; but now I see there is a fullness in Jesus Christ: the Lord pardon me, that ever I let out my heart upon any creature-comfort, upon any thing but Jesus Christ. You that have been guilty; fall down, and humble yourselves before the Lord and consider that there is a fullness in Jesus Christ, and labour to draw out this fullness from Him. Which that you may so do, think on all these things, and the Lord bless them to you. SERMON II. JOHN 1.16. Preached at Wapping. Aug. 17. 1646. And of His Fullness have all we received, even Grace for Grace. I Have made entrance into these Words in a neighbouring Congregation: and shall now desire to go on where I left there. The Words hold forth, Three, Great, Grand Propositions. First, That there is a Fullness of Grace in Jesus Christ. Secondly, That of His Fullness all we do receive. Thirdly, That we do receive of His Fullness: even Grace for Grace. The former Proposition I have dispatched: and desire at this time to speak unto the second. All we do receive of His Fullness. Of His Fullness have all we received. The difficulty that lies upon the Proposition is this: Who are meant here by this All We. Some there are that conceive, that by those words we are to understand all the Creatures in Heaven, and Earth; because 'tis said before, in the beginning of the Chapter; That He is the light, that lighteth every one that cometh into the world. But though the thing be true, that there is no Creature, either in Heaven, or Earth, but more or less is beholding to Jesus Christ: for if Christ had not stepped in upon the fall, God's displeasure was so great against man, that he would presently have broke up house: and the sin of the fall was so heavy, that it would have broken the very Axletree of the World, if Jesus Christ had not put to His shoulder; according to that of the Apostle: Heb. 1.3. He bears up all with the Word of His Power: yet notwithstanding, all the Creatures in Heaven or Earth, cannot be meant here, by this, All We: for all the creatures in Heaven and Earth, do not receive Grace: they may be said to receive of the Fullness of Christ; but not Grace for Grace. But (at the 12. verse, 'tis said) as many as received Him, to them gave He power to become the Sons of God, even to them that believe in his Name. Now in Scripture phrase, those are said to receive Christ Himself, that do receive His Grace: and those that receive His Grace, receive Christ Himself. Understand therefore, by this, All We, those that receive Him; as ye have it in the 12. verse, which is explained to be, Them that believe in His Name. And then the Observation, or Doctrine lies plain before us, which is this: That all the Saints and People of God, Doct. do partake of the Fullness of Christ in a way of receiving. It falls a sunder into Two parts, Thus: First, That there is a communication of the Fullness of Jesus Christ unto all Believers. Secondly, That whatsoever Grace or Holiness the Saints have from Christ, they have it in a way of receiving. I shall only speak unto the former at this time: There is a communication of the Fullness of Jesus Christ unto all Believers. Of His Fullness all we receive. (mark) There is a communication of the Fullness of Jesus Christ, unto all Believers. He is the second Adam which the Apostle Paul speaks of, in the 1 Cor. 15. Chapter, and the 45. verse, The first man Adam was made a living soul, and the last Adam was made a quickening Spirit. The whole world is divided into Two great Houses: As once in this Kingdom, There was the House of York: And the House of Lancaster. So now, the whole world is divided into Two great Houses: The House of the First Adam: And the House of the Second Adam. The first man Adam was made a living soul, and the last Adam was made a quickening Spirit: that is, look as the first Adam did communicate life unto all his seed: So the second Adam does communicate Spiritual life, and grace unto all his people. As by the first Adam, sin, and sorrow, and death came into the world; and so upon all mankind: So by the second Adam, grace, and life, and eternal life unto all Believers. There is a dealing out, a giving out of the fullness of Jesus Christ unto all Believers. This will appear. First of all, by the Union that there is between Christ, 1 Reason and a Believer: there is a glorious, a blessed, an incomparable union between Christ, and every Believer, though he be never so weak, though he be never so poor. There is a union between the Root, and the Branches; and by virtue of that union, the Root sends forth life, and strength into all the Branches: but yet notwithstanding, the Root is not in the Branches; nor the Branches in the Root, mutually. There is a union between the Head, and the Members; and by virtue of that union, the Head hath an influence upon all the Members: but yet the Head is not in the Members; nor the Members in the Head. But now, there is a union between Christ, and Believers: and Christ is in them; and they are in Christ: We in Christ, and Christ in us. There is a glorious, and blessed union between them. Now union is the cause of communion, or communication: bread is united unto a man's body by eating of it; and so by virtue of the union, strength is derived into all the parts, into all the members; and the nearer, and closer unto, this union is, the more full is the communication. Now though the union between Christ, and a Believer, be set out in Scripture phrase, under such Metaphors as these: The Root, and the Branches: The Husband, and the Wife: And the Head, and Members; yet none of all these are able to reach it, not in all respects: 'tis a glorious, and 'tis a blessed, and incomparable union. And therefore, there must needs be a comunication of the fullness of Christ to every Believer. Secondly: Rea. 2 My second reason I lay upon four Propositions: and so shall arise, and ascend unto the conclusion by several steps, thus First, There is an infinite treasury of Grace, and Holiness in Jesus Christ; whereby He is able to supply, and secure all those that are tempted. If a man hath had a strait shoe upon his foot, or a strait garment; he knows where it pinches, and accordingly he is able to get it mended. Now the Lord Jesus Christ, He hath put on our flesh, and knows where it pinches: He hath been clothed with our flesh, and He knows every place where it pinches; and accordingly He is able to secure. And therefore (says the Apostle) He was in all things tempted like unto us, Heb. 2.18. that He might be able to secure those that are tempted. Jesus Christ is not only, the Lord-Treasurer of all our comforts; but the Lord Keeper of all our graces. The nearer any thing comes unto the Fountain of excellency, the more excellent it is: The Sun is the fountain of light: and the nearer any thing comes to the Sun, the more light it hath. Fire is the fountain of warmth, and heat; and the nearer any thing comes unto the fire, the more warm it is. Why, The Deity is the Fountain of all Holiness; and Jesus Christ is so near unto it, as Mediator; that the Apostle says, In Him the fullness of the God Head dwells. Col. 2.9. And surely therefore, there must needs be an infinite treasury of Grace, and Holiness in Him. The Saints (you know) of the Old-Testament, they were very Holy; Abraham, and Isaac, and Jacob, and Joseph, and Moses, and Samuel, and David, and Solomon; they were full of Grace, and Holiness: and yet these were but types of Christ, they were but shadows of Christ. Now the type and the shadow does fall infinitely short of the thing typified, and of the substance: And therefore, if there were so much Grace, and Holiness in things that were but a shadow of Christ; if there was so much Wisdom, and Holiness in others of them that were but the type: Oh! what an infinite treasury of Grace, and Holiness must there be in Christ Himself. This is the first Proposition. Secondly, As there is an infinite treasury of Grace, and Holiness in Jesus Christ: So whatever Grace, and holiness Christ as Mediator hath received by God the Father; He hath not received it for Himself, but for others: Pray mark it, Whatsoever Grace, and Holiness is in Jesus Christ as Mediator, (I do not speak of Him as God, but as Mediator) He hath not received it for Himself, but for others. Jesus Christ was not Baptised for Himself, but for finners, stood in the place of sinners when He was Baptised. Jesus Christ died not for Himself, but for us. When Christ ascended up to Heaven, He went not for Himself only, but saith He, I go to prepare a place for you. Jo. 14.2. Eph. 4.8 And so when Christ received gifts; (says the Apostle) He received gifts for men; not for Himself, but for others: He received gifts for men. The woman hath milk in her breasts, but not for herself but for her child. The Sun hath abundance of light in his body, 'tis not for himself, but for the world. And so Jesus Christ, He hath received abundance of grace, and holiness; but 'tis not for Himself but for others. And therefore pray mark what He says, in John, 17.19. And for their sakes I sanctify Myself, that they also might be sanctified through the Truth. He does not say, for My own sake do I sanctify Myself, but for their sakes: For their sakes I sanctify myself, that they also might be sanctified through the Truth. There are certain Official parts in the body (you know) that stand as Officers unto all the rest. The stomach hath a great deal of meat in it, but it hath not that meat for itself but that it may communicate to all the members. The liver hath a great deal of blood in it but the liver hath not the blood in it for itself, but that it may communicate it unto all the parts. And the head, it hath all the fences seated in it, it hath many spirits: but not for itself, but for the members. So Jesus Christ, who is the Head of the Church: whatsoever Grace, and Holiness, as Mediator, He hath received; He hath not received for Himself, but for others. This may make the Saints, and People of God to come with boldness to the Throne of Grace: Hath Christ received for others, & not for Himself; Then why not for me? Lord, why not for me? Now you shall see that further proved in the 61. Chap. of Esay. the 1. & 2. verses. The Spirit of the Lord God is on me, because the Lord hath anointed me to preach good tidings unto the meek; He hath sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound. To proclaim the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn: They are the words of Christ, spoken in the Person of Christ: as if he had said thus: There are a generation of men in the world, that are taken captive by their sins; and lie bound in chains, and irons by Satan: and they are broken, and bowed down greatly under the burden of them: Now God the Father, He hath designed me, to go open the prison doors to these poor captives: and because God the Father hath designed me to it; therefore the Spirit of the Lord is upon me, (not in me) therefore the Spirit of the Lord is upon me, because the Lord hath anointed me to preach good tidings unto the meek. So that you see now, that anointing that falls upon the head of Christ, it falls not upon Him for Himself, barely, but that it may run down upon all His members. That is a second Proposition. Thirdly, As there is an infinite treasury of grace, and holiness in Christ: which He hath not received for Himself, but for others: So (in the third place,) there is an infinite propension, and willingness in Jesus Christ to communicate this grace unto the children of men. Pray mark it: There is an infinite propension, and willingness in Jesus Christ; to communicate, and give out his grace unto the children of men. Heb. 3.2. He is faithful (says the Apostle) in all His house as Moses was. Now if Jesus Christ should receive gifts for men, for others; and then run away with all, and not be willing to give them out; He could not be faithful: but faithful He is. Look I pray for this in the 16. Psal. 2 v. Thou hast said unto the Lord, Thou art my Lord, my goodness not for thee: but for the Saints that are in the earth, and for the excellent in whom are all my delight. You read the words thus: Thou hast said unto the Lord, Thou art my Lord; my goodness extendeth not to thee. But in the Hebrew, the word extendeth is not. Thou art my Lord: my goodness not for thee: but for the Saints that are in the earth. That these words are spoken of Christ. Pray read the Four last verses; I have set the Lord always before me: (at the 8. ver.) because He is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in Hell; neither wilt thou suffer thy holy One to see corruption. Now compare these words with what the Apostle says in Acts, 2.25. David speaketh concerning him, (mark) For I foresaw the Lord always before my face, he is on my right hand, I shall not be moved: Therefore did my heart rejoice, and my tongue was glad: Moreover also, my flesh shall rest in hope: Because thou will not leave my soul in hell, (the same viorde) neither wilt thou suffer thine holy One to see corruption. Mark what is said then, at the 29. ver. the Apostle proves, That these words of the Psalm, must needs be understood of Christ, and not of David. Men and brethren, (says he) let me freily speak unto you of the Patriarch David, that he is both dead and buried, and his Sepulchre is with us unto this day. Therefore (says he) these words cannot be understood of David, but must be understood of Christ. Now then, this Psalm being thus to be understood of Christ, says Christ, Lord, Thomist my Lord: my goodness is not for thee: but for the Saints that are in the earth, and for the excellent in whom is all my delight. They are my delight, and therefore what goodness I have from thee, I am willing to give it out again unto them, because all my delight is in them. Do you not think, that a man is willing to eat his meat when he is a hungry I ray look into the 4. chaptes of John, and you shall see what was Christ's meat (verse the 34.) Jesus faith unto them, My meat is to do the will of Him that sent Me, and to finish His Work. My meat is to do the will of Him that sent Me: What is that? Finish His Work: What is that? You read before in the, 61 Esay, That the Spirit of the Lord was upon Him: and God the Father had anointed Him to open the prison door. Now therefore (saith He) look how willing a man is to eat his meat when he is a hungry: So willing am I to relieve poor sinners, to open the prison door to poor captive souls. Tender hearted Mothers, are you willing to give your Children suck? to have your breasts drawn? Yes: Why so? Truly, not only because of my child, but the truth is, unless my breasts be drawn 'tis a pain to me: not only for my child therefore, but for my own ease also, you will say. Why, brethren, the Humanity of Jesus Christ, is (as I may so speak) the breasts of the Deity; by which we suck out all the holiness, and grace which we have: and if Jesus Christ's breasts be not drawn, He counts it a pain to Him. And therefore He complains so in the Gospel: Joh. 1.11. I came unto mine own, and mine own received me not; They will not draw My breasts; He counts it a pain to Him. Tell me, are you willing to receive grace? Yes: If you be willing to receive grace, Jesus Christ is willing to give it: for you cannot be willing, if He were not willing first, your willingness does come from His. But I pray, what grace are you willing to have Oh! says one, I am a poor ignorant creature: I would fain, I would fain have more knowledge. Oh! says one, I am one of great Passions, and of a disordered life; and, Oh! that I had my life better ordered. Oh! says another, I am a poor guilty soul; and I would have pardon, I would have pardoning grace. Now I'll appeal to you: Whether do you not think, that an honest man is willing to do the work of his office? Can a man be an honest man, and not be willing to do the work of his office? This is the Office of Jesus Christ. He is a Prophet, and therefore He must be willing to teach you you that complain that you are ignorant. This is the Office of Jesus Christ to be a King; and therefore He is willing to direct you; and to order you: You that complain of distemper, and disorder. This is the Office of Christ to be a Priest, and therefore He is willing to satisfy for you: and indeed, if Jesus Christ were not willing to give out His grace unto the children of men, He would never lay it upon such conditions as He does. When a man is unwilling to do a thing for another, He will put it upon hard conditions: As Saul, being unwilling to give his Daughter to David, He put it upon hard conditions. But now, what does Jesus Christ require? What does the Lord Jesus Christ require, for the Communication of His grace? But only this, that you do receive it: Mark, only this, that we do receive it; a condition indeed, that is no condition: I say, a condition that is no condition, because he promises strength to receive also. Oh! my beloved: Why should we cumber the way to Heaven with Preparations, and Qualifications, and Precedaneous conditions? There are no Incoms, no Incoms to be paid at our coming in to Jesus Christ; there are no Precedaneous conditions: Grace is free, and Mercy is free, and Christ is free, and His Love is free: there is an infinite Propension in Jesus Christ, to communicate this His Grace to the children of men. This is the third Proposition. Fourthly, As Christ is infinitely willing: So (in the Fourth place) there is nothing, either in Heaven, or in earth that can hinder Him from doing al. For now, grant all the former Three: That there is an infinite treasury of Grace in Christ. That He hath not received it for Himself, but others. That He is infinitely willing to give it out unto the children of men. Yet, if He can be hindered; all the former is nothing: Mark therefore the Fourth, (and then we come to the Use.) There is nothing, either in Heaven, or Earth, that can hinder Jesus Christ from communicating His Grace. I work, Esay, 43.13. (says God) and who shall let? And I communicate My grace (says Christ) and who shall hinder? If any thing can hinder it must be either Satan without us, or our sins within us: Satan without cannot hinder, he could not go into the herd of swine, he could not destroy a hog, a sow, a pig till he had leave from Christ: and can Satan hinder then, when Christ intends to communicate His grace? He is called the strong man, but Christ is called the stronger than he. Luke 22.31, 32. Peter, Peter (says our Saviour) Satan hath desired to winnow thee; but I have prayed that thy faith fail not. I, one prayer, one prayer by Jesus Christ is stronger than all the temptations of Satan. Satan cannot hinder. Nor can our sins within hinder. For if you look into the 2. Chapter of Titus: 'tis said there, at the 14. verse, He gave Himself for us, that He might redeem us from all iniquity. If from All iniquity, then from unbeleef. Then unbeleef cannot hinder. If a King come on purpose to pardon All Rebellion; if he be able, and willing, and come on purpose to pardon All Rebellion: then no one Rebellion can hinder, can be a reason why he should not pardon. The Covenant that God makes with His; is like the Covenant that He made with Noah; as you read in the 54. Chapter of Esay, the 8. and 9 verses: In a little wrath I hide my face from thee, for a moment; but with everlasting kindness will I have mercy on thee: saith the Lord thy redeemer: for this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wrath with thee, nor rebuke thee. Mark, The Covenant God would make with His people, is like the Covenant that He made with Noah: The Covenant that He made with Noah, what is that? Pray now look into the, 8. Chapter of Genesis, & the 21. verse. Noah being come out of the Ark, and offering unto the Lord; The Lord smeled a sweet savour: and the Lord said in His heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth. I think it should rather be read thus, according to the Hebrew: I will not again curse the ground any more for man's sake; although the imagination of man's heart is evil from his youth: although: ye read it, for: I will not again curse the ground any more for man's sake; for, the imagination of man's heart is evil from his youth: One would think He should rather say thus: I will curse the ground again, and I will bring a new flood, for the imagination of man's heart is evil from his youth. No, but the Covenant that God made with Noah, was thus: I do now make a Covenant with mankind, that the world shall never be drowned again: yea, Though man do sin, yet the world shall not be drowned again. This is the Covenant that the Lord made with Noah: The Lord did not make such a Covenant as this: I do promise, that the world shall not be drowned again, if man do not fin. No, but the Covenant that the Lord made with Noah was thus: But I promise the world shall not be drowned again, Though men do sin again: this is the Covenant the Lord made with Noah: it was so far from running upon a condition, that it runs cross to all conditions. So now the Lord says concerning a poor Believer: I do take this soul into Covenant with Me: Yea, and Though he do sin, yet notwithstanding I will pardon him, and this soul shall never lie under water again, shall never lie under water again: his sin shall not hinder My grace; he shall never lie under water again: for as the Covenant I made with Noah, such is the Covenant I make with every believer. And beloved, if indeed that we could hinder Christ, when He comes to communicate His grace; if our sins could hinder: then we might resist grace, with an Overcoming resistance. 'Tis true, a man may resist the grace of God, with A gainsaying resistance; but he cannot resist the grace of God, with an overcoming resistance. Whatsoever is overcome, is overcome by a stronger: Man, (I say) cannot resist with an overcoming resistance. Pray do but consider well the Covenant of Grace: Ezek. 36 26, 27. says the Lord in that: I will take away the heart of stone, and I will give an heart of flesh: and I will cause ye to walk in my ways; and I will put My Spirit into you. I will take away the heart of stone: What is that? a stone is hard, a hard thing does not yield to the touch, a soft thing yields. Pharaoh had a hard heart, and therefore he yielded not. When therefore, the Lord makes such a promise as this; I will take away the heart of stone: What is His meaning? His meaning is plainly, I will take away the unyeelding, the resisting disposition that is in man. Now therefore, when the Lord makes such a promise as this: That He will put His Spirit into them, and cause them to walk in His ways: Our resisting can be no hindrance: Why? because the Lord hath made a promise to take away our resisting. If the Covenant had run thus: I will put My Spirit into you, and cause you to walk in My ways; upon this condition, that you do not resist, than we could hinder: but the Lord in the same promise that He does say, I will put My Spirit into them, and cause them to walk in My ways: He doth also promise to take away the resisting heart, to take away the spirit of resisting. I will take away the heart of stone: there's the resisting: And I will cause them to walk in My ways. So that our sins cannot hinder. Now then, put all these together: There's an infinite treasury of grace, and holiness in Jesus Christ. This He hath not received for Himself, but for others. There is an infinite propension, and willingness in Him, to give out this grace unto the children of men. And nothing either in Heaven or earth can hinder Him: Surely , there is the Communication of the Fullness of Jesus Christ, unto all Believers You will say unto me then: Object. Why are Believers then so empty of Grace? 'Tis the ordinary complaint: Oh! I am full of evil: Oh my heart is empty of all that is good: Believers they complain thus: How can this Doctrine be true, if this experience be good? I answer: First, Answ. The Fullness of Grace which is in a Believer, is many times hid from the world, and from himself: When you go to the Sea side, you see the water, you see abundance of water: & ye hear the water roaring, and raging, and making a noise: but you do not see the Gold, and the Silver that lies at the bottom of the Sea: you see the water of the Sea; but you do not see the wealth that is in the Sea. So now, when you go and look upon a Believer; you behold his troubles, you see his waves, and all the troubles that beat upon him: Oh! but the wealth of a Believer; the Fullness of a Believer, the Fullness of Christ that is in him, that you see not, 'tis hid from the world, and 'tis hid from himself, many times. And therefore (says the Apostle) Our life is hid with God in Christ: Coll. 3.3, 4. When Christ who is our life shall appear, then shall we also appear with Him in glory. Secondly, Though there be a communication of the Fullness of Christ unto all Believers: yet He does communicate as a universal Cause. The universal Cause doth seldom or never produce particular effects, but with a concurrence of particular Causes. The Sun is the universal Cause of all the fruitfulness that is upon the earth: Yet notwithstanding, it does produce the Fruit, (your Corn, Barley, and Rye, and Wheat;) with the help of man: The ground is plowen, and sown. The River, or the Fountain is the universal Cause of the Water that ye have in your houses: but yet notwithstanding, you have not this Water, but by pipes, and conveyance; and when ye want water in your house, you do not say; There is no water in the Thames, there's no water in the Fountain: No, but surely the pipe is broken, the pipe is stopped; or we want some pipe or other. So now, when you want Grace, and when you are empty of Grace; you are not to say; Oh! it is because there is not enough in Christ, or Christ is not willing; but rather, surely the pipe is broken, or we want this, or that Ordinance: the pipe is not clean, the pipe is stopped, and therefore we are so empty of Grace as we are. Thirdly, Though there be a communication of the Fullness of Christ unto all Believers: yet notwith standing he does it in proportion. (Mark) Christ does give unto every man according to the place that he bears in his body: As the soul, the soul sends forth life, and motion to all the members; but the soul does not give a hearing faculty unto the eye, nor the soul does not give a seeing faculty unto the ear; neither can the foot say, I have nothing from the soul, because I cannot speak like the tongue: neither can the tongue say, I have nothing from the soul, because I cannot walk like the foot. So the Lord Jesus Christ, He doth observe what place every man doth bear in His Body, & accordingly He doth give forth Grace unto men. You cannot say thus: Surely, I have none of Christ, because I cannot pray, and do so as others do: But mark, what is the place the you do bear in the Body of Christ, and you may go to Christ for strength for that: you may say thus, Lord through thy Grace thou hast given me such a place in Thy Body, and I want strength for that; O! let me have it from Thee. Fourthly, Though there be a communication of the Fullness of Christ unto all Believers: yet 'tis according to their necessities, and wants. The lace (you know) 'tis laid upon the seam; upon the seam there lies the lace: lace indeed, may be laid upon the whole cloth; but ordinarily, your silken-lace, your silver-lace, your golden-lace; 'tis laid upon the seam. Now the Lord Jesus Christ, He knows all the seams of your life, all the seams of your life: there He lays His Golden-Lace on. Mark therefore, what are the seams of thy life, and see if Christ hath not laid on something there. pa Take but these Four Considerations together, and there is a sufficient Answer to that Objection. I come to the Application. Applic. And whilst I stand upon this point: Me thinks here I see, the transcendent excellency of the Saints, & of Believers; and the betterness of their condition, above the men of the world, though they be never so Rich, or Great, Beloved! Every man is according to the fullness that he doth live upon: There is the Fullness of the Earth; 1 Cor. 10 26. The Earth is the Lords, and the Fullness thereof. And wicked men, they are said to be filled with this: Whose bellies Thou fillest with hid Treasures. Psalm the 17. And there is the Fullness of Jesus Christ: And of this Fullness the Saints, and Believers do all receive, and partake. Look therefore, what a difference there is between these fulnesse's The fulnesie of the Earth; And the Fullness of Jesus Christ: such a mighty difference, in point of excellency, there is between a Believer, though he be never so poor: and a wicked man-though he be never so rich. Give me leave a little, to open the difference of these Fullness to you; that so you may see the difference betwwen men, and men, and be encouraged unto a godly course. First, The fullness of the world, it is fullness made up of many things. Martha, Martha, Luke 10.41. (says Christ) thou art busied about many thing. 'Tis a fullness made up of many things; and therefore not a Homogenial fullness: The fullness of Christ is a fullness made up of one thing, the Deity, in whom the Godhead dwells; and therefore 'tis a Homogenial fullness; every part of it is fullness: every part of a Homogenial body, hath the name of the whole: Wvery part of water, is called water, though it be but a drop: Every part of fire, is fire, though it be but a spark: And Every part of Heaven, it is called Heaven, though it be but a corner of Heaven. And so, every part of the Fullness of Jesus Christ, is fullness. As the Philosophers say of the soul, Animatota in toto, that the soul is, wholly in the whole, and wholly in every part: So the Fullness of Christ, 'tis wholly in the Church, and 'tis wholly in every Believer. Every Believer may come and say, I have all Christ. But as for the fullness of the world, every one that hath the world's fullness cannot say so; I have all the world's fullness. Secondly, The fullness of the earth, is a fullness made up of the worse things. The world, it is a great Body, and it hath in it some things that are of a grosser, more drossy nature: and some things that are of a finer nature. The fullness of the earth, it is of the drossy, and the grosser part of the world: Oh! but the Fullness of Christ, it is of the finer part; and the fullness that does come from Him unto Believers, the best of the bests; wine of the lees; and marrow out of the bones; and wine well refined; 'tis of the finer part of the world: The other is but the grosser, the thicker, the dirtier, the more grosser part. Thirdly, The fullness of the earth, is a fullness that runs into emptiness; a fullness that hath an hole at the bottom: Like unto an hour glass: if you turn it up, the upper part of the glass is full of sand: but because it hath an hole at the bottom, and there stands a glass beneath it as big as itself; it empties itself into that galsse. Then you turn up the glass again, and that is full: but because that hath an hole at the bottom, it runs out, having an empty glass beneath it, and this fullness runs into it. So now,; 'tis with the world's fullness: a man he hath a great estate, he hath his glass full of sand: I but because his children, and his family stands under him; his sand runs into them, and he is soon emptied; he is soon emptied into them. Then, when the father is dead, and gone; and hath emptied out his fullness into his children; the children's glass is turned up: but they having children under them, and house under them; their sand also, is soon run out, it runs out into emptiness. Thus, all the fullness of the world, 'tis but a fullness that hath a hole at the bottom, that runs into emptiness. Oh! but the fullness of Jesus Christ, the fullness of Jesus Christ it is a dwelling fullness; His sulness runs out into Leleevers, & yet He is full Himself: In Him the fullness of the God head dwells, it dwelleththere. Fourthly, The fullness of the Earth, it can never satisfy the better part of man, [the soul] it can never satisfy that. All satisfaction, and contentment arises from the conjunction, of a Convenient with a Convenient; the conjunction of sutables. If a man have never so great an Estate, if his heart be not suited to it, he hath no content. If a man have never so small an Estate, if his heart be suited to it, he is content. So that now, all content arises from sutablenessm, the conjunction of sutables. What sutableness is there between the fullness of the earth; and the better part of man, the soul? Mark. Properly a thing is never said to be full, till it be full of that for which it was made: A man's Chest, a Chest or Trunk is not said to be full of air; though it be full of air; yet notwithstanding, we say the Chest, or Trunk is empty, because 'tis not filled with that for which it was made. And so, take one of these meeting Houses; though the place be full of stools, yet notwithstanding, though (I say) the place be full of stools, or full of air; yet we say, the Church is empty: because though it be full, yet 'tis not full of that for which it was made, full of people. So now, take a man that hath all the fullness of the earthl: because that his soul was never made, his better part was never made for the fullness of the earth, therefore he is said to be empty, in the midst of all his fullness his heart is empty; and the man is an empty man, because his heart is not full of that for which he was made, and that is Christ, that is Christ; the fullness of Christ in him; he is an empty man all this while. Oh but the fullness Jesus Christ, is a soul-satisfying fullness: He that drinks of the water that I shall give him (says He) shall never thyest again. Joh. 4.4. Psal. 17.15. When I awake (says the Psalmist) I shall be satisfied with thy likeness. And that is a Fourth. Fiftly, The fullness of the earth cannot commend a man unto God, or make him more lovely or beautiful in the eyes of God. The poor, vain, foolish stage-player thinks himself brave, and a jolly man-while he is in kings ; or while he is acting the part of a King: but the wise spectator, he says: And is he that does but act the King's part, or hath the King's on, so brave a man, what is a King indeed. Beloved the Lord He sees all we have, and do; stands by as a wise spectator; and when men brave it out with the world's fullness: I, what then is the man, that acts the Fullness of Christ? Is he so brave a man that hath a possession here land, and house; What is he then that hath an eternal inheritance? If there fall but the least drop of the Rulness of Christ upon a soul, it makes the soul lovely, and beautiful in the eyes of God. 1 Pet. 3.4. The Apostle speaking of the adorning of women: says he (at the 3 verse) Whose adorning, let it not be that outward adorning, of plaiting the hair, and of wearing of gold, or of putting on of apparel: but let it be the hidden man of the heart, in that which is incorruptible; even the Ornament of a meek, and quiet spirit, which is in the sight of God of great price. As if he should say: All other Ornaments, plaiting of hair, and gold, and the like; is of no price in the eyes of God: Oh! but a quiet spirit, and a meek spirit; one drop of the Fullness of Christ falling upon the soul, makes the soul lovely in the fight of God; is of great price. Sixtly, The fullness of the Earth, is a fullness that is mixed with poison, sin. & the curse of God. What pleasure or delight can a man take in drinking, when he shall consider with himself, that poison is mixed withal? this is good, or sweer liquor (says he) indeed: Oh! but there is poison in the Cup, and therefore I will not meddle with it. Take all the Fullness of the world; and if it be not mixed with the Fullness of Jesus Christ, there is poison in it, the Curse of God in it, the wrath of God there: and therefore, what pleasure, what contentment can a man take therein, without the Fullness of Fullness of Jesus Christ? Seventhly, The Fullness of the Earth is a defiling Fullness. When a thing is mixed with any thing that is worse than itself, it is defiled thereby: If silver be mingled with gold, the silver is not defiled thereby, because gold is better than the silver: but if silver be mingled with lead, the silver is defiled, because 'tis mingled with something that is worse than itself. So now, if a man be mingled with Spiritual, and Heavenly things, his heart is not defiled thereby, because they are better than himself: but if a man's heart be mingled with the things of the world, his heart is defiled, because 'tis mingled with something that is worse than himself: and the more a man's heart is mingled with the things of the earth, the more defiled it is. As a dog, that hath bemired himself, the more he fawns upon you, the more he dirties you: If you take a dog abroad with you into the fields, and he run into a dirty ditch, or the river: after he is dirty, you will not suffer him to come near you and themore he fawns upon you, and leaps upon you the more he defiles you. Truly, such is the earths, and the world fullness: as (I say) a dog, the more it fawns upon you, and falls upon you, the more it defles you: Oh! but the Fullness of Jesus Christ is a pure Fullness, a Fullness that is full of pureness. Eightly, Take all the Fullness of the world, and though it be never so much, it falls under your expectation: Sink your expectation as low as you can, and yet notwithstanding, it will fall below your expectation. As for the Fullness of Jesus Christ, raise, and screw up your expectation as high as you can, and yet you shall find more therein then ever you expected. Ninthly, As for the fullness of the earth, sometimes 'tis better wanted than enjoyed: It may make you miserable, it cannot make you happy. Oh! but the Fullness of Jesus Christ, it can never make you miserable, it will certainly make you happy, there is no such time, wherein 'tis better wanted, than enjoyed. Tenthly. As for the Fullness of the earth, (again) It costs a man many times more than 'tis worth: it costs him his Time, his precious Thoughts, his Soul; much is laid out for it, much care to get it, much fear to keep it, and much grief to lose it. Oh! but the Fullness of Jesus Christ, it costs him nothing: Esay, 56.1. Come, buy Wine, and Milk without money, or moneys-worth. Christ gives much, and takes little, takes nothing, it costs you nothing, and having it you have all. And again. (to name no more of these) Take all the fullness of the Earth, and though it be never so much: it is not able to answer you with Love; to return you Love, for your Love. The greaten, & noblest Gift of the world, is Love. That is always unworthy of your love, that cannot answer your love again. If you have a full bag, If you have a full Table; if you have a full House: these fullness cannot answer you with love again; but it can defile your own love. Oh! but the Fullness of Christ, it can answer you with Love for Love, it gives you a better Love than you brought: it Nobilitates, and Meliorates, and raises your own love forever. Behold! This is the Fullness, this is the Fullness that the Saints, that Believers do partake in, that they do receive of: and they may come to this Fullness of Jesus Christ, and they may say: Of this Fullness, of this Fullness we have all received: As those wicked men, they may go unto the fullness of the Earth, and they may say indeed; Of this fullness we have all received; but as for that Fullness we have none of it. Oh! how much better is the condition of a Believer, than the condition of a wicked man, though he be never so great, or rich. You that are Believers, you do envy at the men of the world, because of their fullness? I Pray tell me, would you change your Fullness for theirs? Would you change your Condition for theirs? And you that are of the world, wicked ungodly men; that have but the Earth's fullness: Why do you lay out your thoughts and your time upon such a fullness? a dropsical fullness; a fading fullness; a dying fullness; a fullness that is mixed with a Curse; a fullness thsat does all bemire you, and dirty you: pray tell me, Are you able with the Daisies, & Tulips of the world, to satisfy your better part? Oh! know you not, that notwithstanding all the Earth's fullness, that a wicked man's fortune, (I say) that a wicked man's fortune it lies in a lake that burneth with fire and brimstone? And when you have done all you can, & gathered all that ever you can together; you may go unto your full purses; or unto your full bags; or unto your full houses; or unto your full barns; and you may say of this fullness I have received. Oh! but you cannot go unto the Fullness of the Lord Jesus Christ, and say; And of this Fullness my soul hath received. Oh! fool (says our Saviour, Luke 12.20. when His barns are full) this night shall thy soul be taken away from thee. And when you come below, in the pit, where no water is; than you will complain, and say: Oh! wretch that I was; I might have had of the Fullness of Jesus Christ, but I chose rather the fullness of the earth: and if I had had the Fullness of Christm, I had been made for ever; but I chose rather the fulnesss of the world, than the Fullness of Jesus Christ, and now I am lost for ever; Oh! I am lost for ever, I have none of the Fullness of Jesus Christ. What an encouragement here is then (And so I come unto the Second Use: Appli. 2. and I will not hold you long in it) What an encouragement is here unto all men, good and bad, to come in unto Jesus Christ, and partake of His Fullness! (I say) in the Second place; here is encouragement unto all you that hear the Word of the Lord this day, good or bad: an encouragement unto all souls, good, and bad to come in unto the Lord Jesus Christ, and partake of His fullness! Says our Lord and Saviour, When I am lift up, Joh. 12.32. I will draw all men after Me: I, Love is a drawing thing: Love is a drawing thing: it draws men and women together into one youke, that lived far asunder; And what greater love than this, that Jesus Christ should lay down His Life for poor sinners? Wisdom, wisdom is a drawing thing, it drew the Queen of Sheba from far, to come unto Solomon; and behold a greater than Solomon is here! Riches, riches; Wealth, wealth is a drawing thing. Bounty, and Liberality a drawing thing; it draws the poor beggar to the rich man's door: And behold! here's Riches! Oh! there's an infinite treasury of Grace, and Holiness in Jesus Christ. And here's Liberality! For there is an infinite propension, and willingness in the Lord Jesus Christ, to give out of this Fullness unto poor finners. Oh! hath God the Father exalted Jesus Christ, and shall not our hearts exalt Him? Beloved! let but Jesus Christ be exalted in your thoughts, and in your hearts; and you will stand: Firm against all Temptations: Firm against and Discouragements: Firm against all Afflictions. Firm against all Temptations: If Temptations come to offer you profit, and pleasure; then will you make this answer: No, you bid me loss; for there is a fullness in Jesus Christ; and of His Fullness, through the Lord's mercy, I have received, Firm against all Discour agements: If the Devil come, and tell you; Thou art now a Professor, but ere long you will fall away, and prove as great a scandal to Religion, as ever you honoured it before: You will make this answer, True (indeed) Satan, I have a backsliding soul, I have a backsliding heart; but there is a Fullness in Jesus Christ, & through the Lord's mercy, I have received of this Fullness; an d therefore I shall persevere in the way that I am in, notwithstanding shall thy discouragements. Firm against all Afflictions: if you want this creature-comfort, or the other creature-comfort; you will answer: I, true, I want Friends, I want Money, I want Credit; Oh! but yet, there's a Fullness in Jesus Christ, and there's enough in Him; and of this Fullness, through the Lord's mercy, I have received. Oh! what a drawing, what a drawing argument is here! me thinks the stoutest sinner in all the Congregation should now come in, and close with the Lord Jesus Christ. You will say unto me: Here are encouragements indeed, Quest. to Believers; for the Doctrine runs thus: There is a communication of the Fullness of Jesus Christ unto all Believers. Oh! but what encouragement is here for others, that are not Believers? And truly I am afraid, I am even afraid that I am not one of those; what encouragement is there for others, that are not Believers also? I pray look into the, 68 Psalms; Answ. (and consider it well) at the 18. verse. See what is spoken concerning Christ to this purpose that now I am upon: Thou hast ascended on high, Thou hast led captivity captive: Thou hast received gifts for men; ('tis spoken of Christ) yea, for the Rebellious Also; Mark that word: Thou hast received gifts for men; yea, For the Rebellious Also. Well then, is there ever a Rebellious Child in this Congregation? Is there ever a Rebellious Drunkard, that hath taken up arms against the Lord Jesus Christ? Is there ever a rebellious Swearer, or an unclean heart here, that hath taken up arms against the Lord Jesus Christ? (Says the Text) He hath received gifts for men; yea, for the Rebellious Also; The Reason why you have not these gifts, is, because you do not come to Christ. Oh! But if you would come to Christ, (Mark) If you would come to Christ, you that are Rebellious, if you would come to Jesus Christ, He hath these gifts, or Grace by Him; if you would come to Him, you should have these gifts from Him. Who would not throw down his weapons now? Is there ever a Rebel in all this Congregation, that hath taken up arms against the Lord Jesus Christ heretofore? Me thinks he should be encouraged hence to come unto Jesus Christ. Bodin hath a story concerning a great Rebel, that had made a great, and strong party against a Roman Emperor: & the Emperor makes Proclamation; that who ever could bring in the Rebel, either alive, or dead, should have such a great sum of money. The Rebel hearing of this, he comes in himself, presents himself unto the Emperor, and demands the sum of money. Says the Emperor; if now, I should put him to death, the world would think, that I did it to save my money: notwithstanding all his former rebellion, the Emperor pardons him, and gave him the sum of money. Oh! would a Heathen Emperor do thus by a poor Rebel? And if thou, (man or woman) wilt throw down thy weapons, and come in unto the Lord Jesus Christ, do you think that the Lord Jesus Christ, will not give to you those gifts that He hath received for you? Certainly He will. Oh! me thinks therefore, every poor sinner should now hang upon this last word; yea, For the rebellious Also. Hath the Lord Jesus Christ received gifts for men, and for the rebellious Also? I will for ever hang upon that word, Also. Oh! I have been a Rebel: I have been an unclean Rebel; I have been a swearing Rebel; I have been a drunken Rebel: Oh! Lord, I will throw down my weapon, and hang upon this word, Also: Hath He received gifts for men; and for the rebellious Also? Oh! I will come in unto Him. Oh! what a mighty encouragement is here for all, good and bad, to come in unto Jesus Christ? Come Drunkard; Come Swearer; Come Unclean heart; Come Sabbath-breaker; Come lying-childrens; Come stealing-Servants: Oh! Come unto the Lord Jesus Christ that you may be filled for ever. Oh! Come unto Christ, that you may leave your sins. Here is encouragement to all, good and bad, to come unto Jesus Christ. One word more of Use unto Believers; Appli. 3. and so I have done. Is there a communication of the Fullness of Jesus Christ unto all Believers: Then Believers Own your own, own your own: labour to strengthen your Assurance of your Union with Jesus Christ: and maintain your confidence in Him. If you have Assurance of Union with Jesus Christ, you may have the comfort of all this truth: you may, and you will say thus, or to the like purpose: Hath the Lord given me Christ, and will He not with Him give me all things else? True indeed, I want Grace to do such a work with; to pray with, to hear with, to examine my own heart, withal: I want Grace to do such a work for God: Oh! but, there is a communication of the Fullness of Jesus Christ unto all Believers; and through the Lord's Grace I am one: There is a communication of the Fullness of the Lord Jesus Christ unto all the Saints; and through the Lord's Grace I am one: and therefore in due time, I know I shall have this Grace communicated to me. But if you want the Assurance of your Union with Jesus Christ: Oh! then, you will want the comfort of this Truth: than you will break out and say: True indeed, there is the communication of the Fullness of Christ unto Believers; but the Lord knows I am none; 'Tis true indeed, there's a communication of the Fullness of Christ unto all the Saints; but the Lord knows I am none; I have an unclean heart of mine own: the Lord knows I am none. Oh! therefore, you that have gone doubting up and down, and had no assurance of your condition all this while; assurance of your Union with Jesus Christ: for the love of God, get it now: as you desire to have the comfort of this truth that now I have been upon, get it now. You see Beloved, these times we are fallen upon, are dying times: and truly, I may say; Dying times, and Doubting hearts cannot stand together: Oh! Cock up, cock up? you that have had your evidence for Heaven lying abroad all this while, get it in. Labour to get assurance of your Union with Jesus Christ: and maintain your confidence, and assurance? and so shall you have the comfort of all this Truth made good unto you: And the Lord give it in unto you. SERMON III. JOHN 1.16. And of His Fullness have all we received, even Grace for Grace. Preached at Magnus. Aug. 24. 1645. I Have made entrance into these Words in other Congregations: And desire to proceed here, where I left there. The Words are spoken of our Lord and Saviour Christ: They hold forth Three great, grand Propositions. First. That there is a Fullness of Grace in Jesus Christ. Secondly, That of His Fullness, all we have received. Thirdly. That of His Fullness all we have received, Even Grace for Grace. I have done with the First Proposition. The Second afforded this Observation. That all the Saints, and People of God do partake of the Fullness of Jesus Christ in a way of receiving. This falls asunder into Two Parts, or Two Branches. First, That there is a Communication of the Fullness of Jesus Christ unto all Believers. Secondly, That what ever Grace, or Holiness the Saints have from Christ, they have it in a way of receiving. I have done also, with the First of these: And am now (God willing) to speak to the Second. Whatsoever Grace, or Holiness the Saints, and People of God have from Christ; they have it all in a way of receiving. Of His Fullness all we have received. The former Branch told us, That Christ Communicates: This tells us, That we Receive. There the Emphasis lay upon Christ's Communicating: And here the Accent is set upon our Receiving. The Grace of Jesus Christ is not borne with us: We do not go to Jesus Christ in the strength of our Nature, to take of His Fullness to ourselves: But Jesus Christ gives out, and we receive: All in a way of Receiving. The Grace, and Mercy of our Justification, and remission of Sins; is by way of Receiving. Rom. 5.11. Not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement. Atonement is to be had, it is to be had by Christ; and this in a way of Receiving. Again. The Grace and Mercy of our Adoption, is to be had in a way of Receiving. Gal. 4.5. He came to redeem them that were under the Law, that we might receive the Adoption of Sons. Adoption is a Blessing that is most desirable: This Christ gives; and this we receive. Again. The Grace of our Sanctification, is to be had in a way of Receiving. What is the Cause, and Original of all our Grace, or Holiness but the Spirit of God? And that is received. Gal. 3.2. This only would I learn of you, Received ye the Spirit by the works of the Law, or by the hearing of Faith? The Schools say, that the word Grace, is either taken for The Gifts of the holy-Ghost: or for Saving, and Sanctifying Grace. Take Grace for, The gifts of the holy-Ghost, (as sometimes the Word is used in Scripture) and that is in a way of Receiving. Acts, 10.47. They heard them speak with Tongues (at the 46. ver.) Then answered Peter, Can any man forbidden water, that these should not be Baptised, which have received the holy-Ghost; That is The Gift of the holy Ghost. Take Grace for Holiness, and Sanctification; and that is also, in a way of Receiving; to be had in a way of Receiving. Rom. 8.15. For ye have not received the spirit of bondage again to fear: But ye have received the Spirit of Adoption, whereby we cry, Abba, Father. There are Gifts of Prayer: And there is the Spirit of Prayer, of Adoption crying, Abba, Father. The First may be without Grace; but the Second not: where ever the Second is, there is Grace: And this is Received saith the Apostle here: In general, all is by way of Receiving. Col. 2.6. As ye have Received the Lord Christ (says the Apostle) see that ye walk in Him. And in another place: 1 Cor. 4.7. What hast thou, that thou hast not Received? What hast thou, that thou hast not Received; All in a way of Receiving. He shall come down (says the Psalmist in the 72. Psalms speaking concerning our Lord and Saviour Christ, and His Grace at the 6. verse) He shall come down like rain upon the mown grass. Or as some writ it (for so the Original will bear it) He shall come down like rain upon the Fleece: having relation to gideon's Fleece. He shall come down like rain upon the mown grass: as showers that water the earth. A Psalm for Solomon: (says the Title.) But there are many things in this Psalm, that cannot properly, be understood of Solomon; but in a type, properly belonging to Jesus Christ. For as Strigelius does well observe: (at the 7. verse, the verse next following this text) it is said: In his days shall the righteous flourish: and abundance of peace so long as the moon endureth. Solomon did not live so long as the moon endures. This therefore, is to be understood of Christ. And at the 5. verse, it is said: They shall fear thee as long as the Sun and moon endure, throughout all generations. They did not fear Solomon; men did not fear Solomon as long as the Sun and moon endures, through all generations. This therefore, must be understood of Christ. Now, see therefore, what is said of Christ, and concerning His Grace: (says the Text, in the 6. verse:) He shall come down like rain upon the mown grass. Like rain: rain (you know) is that that does make the earth fruitful. Non ager sed annus facit fructum: 'Tis not the sowing, but 'tis the Year that causes fruit: 'tis the rain that causeth fruit: And so, 'tis the Grace of Jesus Christ that does make us fruitful; His Grace the cause of our Grace. I will be as a dew (says the Lord, in the 14. of Hosea) unto Israel: and then follows fruitfulness. Again, The rain cometh by special appointment from God; Amos. 4.7. Judg. 6.38, 39, 40. with a kind of dis-crimination. He maketh the rain to fall upon one City (saith the Prophet) and not upon another. As we read concerning gideon's Fleece; the dew fell upon the Fleece, when all the earth was dry round about it: And then the dew fell upon the ground, when the Fleece was dry. And this was a Type of the Grace of Christ: when the Jews were bedewed with the Grace of Christ, than all the Nations round about, they were dry: And then, when God bedewed the Gentiles, the Nations round about with His Grace; then the Jews were dry, and they are dry to this day. Again, The rain, falleth ('tis the Scripture phrase) the rain falleth; and falleth upon the earth: and the earth is a recipient to receive it: it is mere recipient at the first, and then brings forth it's fruit: the Rain falleth. And so doth the Grace of Christ: the Grace of Christ falls upon the souls of men and women (saith the Text here) He shall come down like the rain upon the mown grass. So doth the Grace of Jesus Christ, it comes down upon a poor soul: All in a way of receiving, all in a way of receiving; whatever grace, or holiness a man hath on this side Heaven, it is all in a way of Receiving. And this will appear further to you, if you consider: The insufficiency of Nature. The Supernaturallity of Grace. The Shortness of all means that are appointed thereunto. The work and nature of Faith. And the posture, and true behaviour of Prayer. First of all. There is a Natural inability in a man unto what is good, truly, Spiritually good. First. A man is unable by Nature, to overcome any sin, though it be never so small. A man by Nature, he may abstain from vices, from a sin; but overcome it he cannot. Sin may be Satisfied, and not Mortified. (Mark) ●n may be Satisfied, and not Mortified. As in the dropsy: There is a great deal of difference between the satisfying of a man's thirst, and the healing of the Disease. Many men think that their fin is certainly Healed, when 'tis only Satisfied. Whereas a beggar, when he is competently served, he will beg no more: And sin, beggar-like, when 'tis well served it will not beg again presently, not in the same temptation. Sin itself, will cease to sin, that it may gather strength to sin. But now; a man by nature he cannot overcome it. And therefore, in the 1 Cor 15.57. the Apostle says thus: But thanks be to God, which giveth us the Victory, through our Lord Jesus Christ. Victories, and all Victories is through our Lord Jesus Christ. And if in the Old Testament, all Victories were given from God, all outward Victories were given from Him: Then much more in the New Testament, are all our Spiritual Victories, (the former being but Types of these) much more are all our Spiritual Victories, then to be given to God. Now you see how it was with David, in the 18. Psalm, concerning outward Victories he gives all to God. Says he there (at the 32 verse,) It is God that girdeth me with strength: He maketh my feet, like hind's feet: He teacheth my hands to war, so that a Bow of steel is broken by mine Arms. And at the 2. verse (says he) The Lord is my Rock, my For tress, my Deliverer: my God, my strength in whom I will trust; my Buckler, and the horn of my Salvation, & mine high Tower. As if all his Warlike strength and skill were from God. And is not much more our Spiritual strength, which we have in our Christian warfare from Jesus Christ? Psal. 16.8. I have set the Lord always at my right hand, therefore I shall not fall: (says the Psalmist.) Naturally then, a man is utterly unable to overcome any sin, or temptation, though it be never so small. Secondly. As a man is unable to overcome any sin: So also, if he be fallen, he is unable to rise again. Peter himself must have a look from Christ, before he could repent. As if Jesus Christ had said to him; Peter, thou art now down in the dirt, and I know thou canst not rise, unless I give forth My hand unto thee: then here is My hand; and so He did heave him up. Every sin that a man does commit, he is taken captive by it, more or less: sin is a captivity. Now, Voluntas non est libera, nisi liberata: A man is not free, unless freed. If the Son make you free, you are free indeed; but else not at all. Every sin that a man does commit, it is a mortal wound, a death of the soul, sin is. A man may be able to kill himself, but being killed, he cannot raise himself. The Ship having his rudder broken, cannot go where it will but must go where the Tempest pleases. And Beloved, there is never a fin that a man commits, but he does strike upon his rudder, he does strike upon the earth withal; and he does lose his rudder. A poor sheep is able for to lose itself, & to wander: but being lost, is not able to come home agaim. Yea, our Saviour says, in the Parable of the lost-sheep, (meaning lost-man) The lost-sheep is taken by the shepherd, or the goodman that finds it, and is laid upon his shoulder, and so brought back again. What is this shoulder, but the strength of Christ? And indeed, if a poor soul, if a wandting, poor, lost soul be not laid on the shoulder of Jesus Christ: he will lose, and wander unto all Eternity, will lose himself, and wander for ever. This is well expressed (as an Ancient does observe) in the example of Adam: when Adam had sinned, and fallen; Adam was not able to return again (Let us mark it the rather, because Adam, he was our Great Common-father; and in his example we may all see our own faces,) Says he, Adam being fallen, he could not rise again: but when Adam was fallen, What does he? Then he sets himself, for to make himself of siggleaves, that so he might be freed from the injury of the weather: he could mind his , and do something to take away his shame; but not one thought of God, not one word of God whom he had lost. And so now man, man having finned; What does he do? He can mind his , he can mind the affairs of the world; those things that concern this life, and his body: Oh! but not one word, not one thought of God, until the Voice of the Lord be heard: And what then? Then Adam-like he may be ashamed, and may be afraid,; but yet no repentance till Christ comes. Naturally a man being fallen, he is unable to rise again. Thirdly. As he is unable to rise again: So he is unable to stand, to hold, to continue: though he should rise up again, he is unable to stand, he is unable to hold, to continue. And therefore David seeing his people in a good frame, he prays, That the Lord would continue that good in the thoughts of their heart, and that for ever. And so the Apostle in the 1 Peter, 5.10. 1 Chron. 26.18. But the God of all Grace, who hath called us unto His eternal Glory by Christ Jesus, after ye have suffered a while, make ye perfect, establish, strengthen, settle you. (Pray mark the words) The God of all Grace, establish, strengthen, settle you. He does not say; The God of Nature settle you: Oh! 'tis an act of Grace, of great Grace, of rich Grace to be settled, it is an act of great Grace to be truly settled, As Hierome excellently notes; God is always a giver; God is always a bestower: It shall not suffice me that God hath once given, unless He would always give. You know the parable concerning the strong man, that ye read of, in Mat. 12. being cast out by a stronger than he, and yet returns again. The Devil is this strong man in some great, and gross sin: now, though he be cast out; yet notwithstanding the room being emptied, though it be garnished with moral virtues, and Evangelical gifts yet the room being left empty of Jesus Christ, the Lord Jesus Christ not keeping the house: says the Devil, the house is mine still: and therefore (says he) I will return to mine house, he calls it his house all this while; Though the strong man were cast out, and though the room were swept, and garnished, yet he calls it his house still, because Jesus Christ did not keep there, and continue there. So that, the Lord Jesus Christ must have the Keeping of the house, as well as the Sweeping of the house. Naturally, a man is unable to hold, to stand, and continue, though he do rise. Fourthly. (Pray mark it, that you may see, what an insufficiency there is unto what is good, that so we may be brought unto more dependence on Christ.) As a man is unable to stand, and persevere: So also, he is unable to any one good work; Spiritually, Evangelically good. We are not able (says the Apostle) as of ourselves, 2 Cor. 3.5. to think a good thought, to speak a good word; but all our sufficiency is of God. And Bradwardin, he reason's the case very well: (Says he thus ●) If that a man bestow good breeding upon his child: the father gives the natural being to the child, he brings him up in Military affairs, & the child grows very skilful, & the father furnishes him with all kind of Armour: yet notwithstanding, if the child hath the prowess, & the valour of the action from himself, he may boast in himself, and he may say, True indeed, I had my being from my father, I had (indeed) my skill from my father, I had my Arms from my father: But the Action is my own, the valour my own, the strength of the action is my own. So (says he) if God should give habitual grace to a man, if the strength for the action should not be from God, he might boast; True indeed, I had the habit from God, the habitual grace from God, but the action is my own, the spirit of the action is my own: he had now wherein to boast. But all boasting is cut off, as you shall hear by and by. And therefore Naturally a man is unable to every work: Not only the habit is received; but strength for the action also, 'tis all received. Fiftly. As a man is unable to every action: So also, he is Naturally unable to prepare himself unto what is good, spiritually good. (Good people mark it) I say, a man is also unable to Prepare himself unto what is good. Not only unable to do good; but unable to Prepare himself unto what is good, Spiritually good: not only unable to Overcome the enemy, but unable to draw out his forces: not only unable to Receive the enemy's charge; but he is unable to draw out his forces. Ho, ho, every one that thirsteth, Isa. 55.1 come and buy wine and milk without money, or moneys worth. If a man could prepare, here is money, here is moneys worth: As one observes well, Then a man might say, The first beginning of my salvation was of myself: Yea, in truth a man may say, The greatest part is from myself: for 'tis more to begin, and more to prepare; so the the greatest part of our salvation should be from ourselves. Ye know what the Apostle says, (and I pray consider it) in Ephe. 2.1. And you hath He quickened, who were dead in trespasses and sins. Even you (at the 5. v.) even when we were dead in sins hath quickened us together with Christ; by Grace ye are saved. (Mark) Twice the Apostle brings in that sentence: be brings it in again at the 8. verse: For by Grace ye are saved: why twice? Not only to show that the progress of a Christian is by Grace, but the very first beginning, and setting out, 'tis all of grace: By Grace ye are saved. 'Tis a good speech of Austin, Grace is no way Grace, unless it be every way free. Now can a poor dead man prepare himself unto life? Did Lazarus prepare himself to life? Can he do it? Can Lazarus do it? There is (saith the Philosopher) a proportion always between the Action, and the term of the Action. Now what proportion is there between Nature and Grace? No man (says our Saviour) comes unto the Son, Joh. 6.44 but whom the Father draws, thus says our Saviour. Oh! but (says Pelagius) I can go unto Jesus Christ by my own preparation, I can prepare, I can draw myself unto Jesus Christ, or I can draw Christ to me. Beloved! In natural Actions, there needs always preparations to the introducing of forms: because in the way of Generation of Nature, things are wrought by degrees. As for example now: If a great log lie in the mud; before you can carry it away, you must loosen it from the mud: but the log doth not loosen itself: And so, if would be to be burnt; first it must be dried, there is preparing the wood to be burnt, because the thing is to be done by degrees. But in the conversion of a poor sinner, the work is done in a moment, it is no natural work, God infuses Grace there; and therefore there needs no prepararation there. And therefore Bradwardine, he reason's the case very well thus, If (says he) a man can prepare himself, than the preparation either helps forward, or causes the following grace; if it does not help forward, nor cause the following grace, than it does not prepare, that which does not help, does not prepare: & if it does help forward the following grace, or cause it, that God must give a following grace as a reward of this preparation; then surely, this preparation makes a man pleasing in the eyes of God: for, will God reward a man for a work that does not make him pleasing in the eyes of God? But how can a man be pleasing in the eyes of God, Heb. 11.6. without Faith? Without Faith it is impossible to please God. So that a man cannot prepare himself to what is good. Put all these together: A man cannot naturally overcome a sin, a temptation, though never so small: He cannot rise when he is fallen: he cannot stand though he should rise: yea, he is unable to any good work, simply in itself: and he is not able to prepare himself unto what is good. Surely therefore, all is in a way of Receiving: what ever grace one hath, he hath it in a way of Receiving. This is the first Argument. Secondly. This truth is also argued from the Supernaturallity of Grace: Grace is a Supernatural thing, and is called in Scripture phrase, The Seed of God: The Image of Christ: The Divine Nature: The good and perfect Gift that comes from above from the Father of Lights: It is wrought in the soul by the infinite, and Almighty Power of God; the same power wherewith God Created Heaven and Earth at the first. And therefore 'tis called a Creation, in Ephe. 2.10. We are His Workmanship, created unto good Works. The same power that the Lord used in raising up Christ from the dead, is also put forth in the conversion of every sinner. And besides, When the Lord is pleased to convert, and draw a poor sinner unto Himself, He does not always take those that are the best, those that are the wisest, those that are the most moral, Civil men; He does not always take the most Prudent: but many times the Lord takes the worst; Paul, Zacheus, Matthew, the Jailor, divers others. And if you look into the 33. Chapter of Job, where you have the platform (indeed) of man's conversion: you shall find there, in what a time God takes a man to Convert him: (at the 14. verse) God speaketh once, yea twice, yet man perceives it not: In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed: Then He openeth the ears of men, and sealeth their instruction, That He may withdraw man from his purpose, and hid pride from man. When man least thinks of it, than God comes, in a dream, in a vision of the night, when deep sleep falleth upon a man, and in slumberings upon the bed: Then he openeth the ears of men, and sealeth their instruction. What does all this argue then? But that grace, grace is infused, grace is supernatural; Oh! there is a supernaturallity in saving grace: Surely therefore, all is in a way of Receiving, all is Received. That is a Second Argument. Thirdly. This truth is also argued, from the Shortness of the means of grace. Much means of grace appointed; but take the means as it is in itself without God's appointment, or institution upon it, & you will find that all means are too short to reach the end. For example: In the old Testament, when the Lord would take in Jericho, and break down the walls of Jericho; He Commands, Josh. 6.4 The Ram's horns should be blown. Take the blowing of the Rams-horns as lying under God's appointment, and so this action was sufficient for to break down the walls: but take the action of blowing the Rams-horns by itself, and so it was too short. So the Lord commands Naaman, 2 Kings 5.10. To go and wash himself in the water of Jordan: take this action of Naaman washing himself in the water; take it (I say) without God's Commandment: take it with God's Commandment, God's Appointment, so it was sufficient to reach his Cure, and heal him of his Leprosy: but now, take the action as it was in itself, without the Appointment, and institution of God, and so it was too short to reach his Cure. So in the new Testament: Joh. 9.6. our Saviour Christ, He takes spittle and clay for to cure a man's eyes: Take this under Christ's appointment, and so it's sufficient to reach the cure; but take it without, and so short. So God did appoint in Baptism a man should be washed in water; and in the Sacrament we should eat bread, and drink wine, for the begetting, and increasing of Faith. Take these actions as they lie under Gods Appointment, and Institution, they are able to reach this end: but take these actions as they are in themselves, washing in water; and eating bread, and drinking wine; they are all too short; all too short, either to beget, or increase Grace. Well now, why does the Lord still appoint such means, as in themselves are too short for the end whereto appointed? Surely, not only for this reason, that he might teach us, that the thing done is rather by the appointment, then by the use of means: but also to show thus much, That though we do use the means, yet notwithstanding in the use of the means, we do not attain the thing by the use thereof; but that in the using of means, and waiting there, we shall receive strength from God to do it, to attain the end. Whensoever therefore, you consider the shortness of the means appointed, conclude thus, That all is in a way of Receiving: therefore God hath appointed the means that are in themselves short. Fourthly. This Doctrine is further argued, From the work, and nature of Faith. There is no Grace that the Scripture puts more upon, than Faith. (Mark I pray) In the old Testament, all the Victories are put on Faith: In the new Testament, all the Cures: if thou canst but Believe (says Christ) According to thy Faith be it unto thee. Yea, Beloved, if you look into the new Testament, you shall find, that the same works that are given to Christ, are given to Faith, Jesus Christ, He is said for to Sanctify the soul: So doth Faith, Faith purifies the heart (says the Apostle.) Jesus Christ, He is said for to justify a sinner: So does Faith too: Being justified by Faith: Romans, the 5th. Jesus Christ, He is said for to save the soul, He is called our Saviour: So doth Faith too: By Faith ye are saved. What's the Reason now, that the Lord does especially set the Crown upon the head of Faith? Some think it is for this Reason; Because that Faith doth unite the soul unto Jesus Christ: But so does Love, Love is an affection of Union; and all Grace unites to Christ; as every sin separates, so every Grace unites. Others think 'tis for this Reason: Because that as Faith sets the Crown upon the head of Christ: So God sets the Crown upon the head of Faith: and this is true. For as the Lord does honour those persons most, that honour Him most: So He will honour those Grace's most, that honour Him most. But besides this, I conceive, the great Reason is this; why the Lord does thus set all over upon Faith: (I say) because that Faith, in the nature of it, is a Receiving Grace. And therefore John having said in this 1. Chap. of Joh. and the 12. verse. To as many as received Him, He gave power to be called the Sons of God. Explains himself by this afterward in the same verse; Even to them that Believe on His Name. So that Believing is nothing else but Receiving the Grace of God: the nature of Faith, being to Receive the Truth, or the Receiving of Jesus Christ: the proper work, and nature of Faith being to Receive. Now therefore when the Lord does put all upon Faith, and Faith in its nature is a Receiving; plainly it holds forth this Truth unto us, That all is in a way a Receiving: all Grace in a way of Receiving. Fifthly and lastly. This Truth is argued also, From the posture, and true behaviour of Prayer (Mark) Prayer, is nothing else, but the souls begging, or petitioning for something from Heaven. A beggar you know, when he begs, he holds forth, or he stretches forth his hand: noting a willingness to receive. So you read in Scripture, that when the soul is put into a posture of Prayer, it is put into this posture. Read therefore what is said, in Job, 11.13. If thou prepare thine heart, (or est ablish thine heart, for so the word signifies) if thou prepare thine heart, and stretch out thine hands towards Him. That is, if thou dost Pray unto Him, thou stretchest out thine hands unto Him. Now as one observes well: As it were a derision, or a mocking of God, to praise God, or to give God thanks for that which He doth not give, but I have in my own power: So it were also a mocking of God, to pray to God for that which is not in His hands to give, but in mine to do. Now my Beloved, What ever Grace, or Holiness a man hath, he is to pray for: pray for healing strength; pray for quickening strength; pray for confirming strength; pray for strength to pray: and seeing the posture of prayer is this, to stretch forth the hands, (which notes receiving) in that we are for to beg all Grace from God; it argues, all is in a way of Receiving, all, all good is in a way of Receiving: what ever Grace, or Holiness a man hath on this side Heaven, 'tis all in a way of Receiving. But you will say, Object. That this Cuts off all endeavour; if all be in a way of Receiving, than nothing to be done? This Doctrine is an Enemy to all Obedience, to all labouring, to all good Works, and to all performance, to all Endeavour. Not so: Ans. The Apostle expressly does speak the contrary, as you may read, (and I pray mark) in that 2d Chapter of his Epistle to the Philippians: Wherefore (at the 12 verse) says he) my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence: work out your own Salvation with fear and trembling. Why? (at the 13 verse) For it is God which worketh in you both to will, and to do, of His good pleasure. Work out your own Salvation with fear and trembling: why? for all is in a way of Receiving; 'tis God, 'tis God that worketh all in all; 'tis God, 'tis God that does it, therefore work. Mark, how the Apostle argues: He does not argue, as many do: And I pray tell me if there be any here that think this Doctrine is against Endeavour; pray tell me, What Work or Endeavour? Either you would endeavour for to leave your fins; or you would endeavour to do what is good, to perform some good. If you would endeavour for to leave your sins: there is no such way, as to be truly, fully persuaded in your heart of this truth, That all is in a way of Receiving. Mark therefore I pray, how the Apostle argues for that purpose, in the 1 Cor. Chap. 3. at the 3d verse: For (says He) Ye are carnal; ye are carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal and walk as men? For while one saith, I am of Paul, and another, I am of Apollo, are ye not carnal? Well, but what course does the Apostle take to cure this carnality? See what he says, at the 6th verse: at the 5th Who then is Paul? who is Paul? and who is Apollo? but Ministers by whom ye believed, even as the Lord Gave to every man: I have planted, Apollo watered, but God gave the increase: So then, neither is he that planteth any thing, neither is he that watereth: but God that gives the Increase. As if he should say thus: Here's divisions among you; and one says, I am for Paul; and I am for Apollo: Oh! but get your heart settled in this Truth, That all is of God, and all is of Christ, and all is in a way of Receiving; and then divisions will be no more; there will be no more such say as these, I am for Paul, and I am for Apollo. And again, Would your endeavours be for the performance of what is good? The consideration of this Truth that is now before you, is of great avail this way too. Says Paul, I have laboured more abundantly than they all, yet not I, 1 Cor. 15.10. but the Grace of Christ in me. Mark, yet not I, but the Grace of Christ in me. Laboured more than they all, more abundantly than all, yet all from Christ, and yet all from Grace, and yet all in a way of Receiving. Surely, there is no such way to gracious, and blessed endeavours, as the serious consideration of this Truth that is now before you. I'll give you Two Reasons for it: All Actions are carried upon two wheels, Fear, and Love. As a Cart moves upon two wheels; so every Action is carried upon these two, Fear, and Love. The more ye love, the more ye move towards a thing: The more ye fear, the more ye move to avoid it: Fear, and Love the two great wheels of every motion. Now as for Love; what greater Love than this; That Jesus Christ hath died for us, and worketh all our works for us, and in us? and Love causeth Love. As for Fear, Ye know there are some children, so long as they are kept in dependence upon the father, the father having not given them portions they are obedient to him: but if once the children have gotten their portions, and are come to live by themselves, than no more obedience. If you have a man by the wrist, and he knows that if you let him go, he falls down into some great river, and there he is lost for ever: will not this man that you have by the wrist, will not he be afraid now to offend you, knowing you have him thus by the wrist? Beloved! this Doctrine tells us, that the Lord hath us all by the wrist; we live in a continual dependence upon Him: and all is in a way of Receiving: will not this make us to fear the Lord then? The Prophet Jeremiah, in the 5th of Jer. 24. He wonders that the people should not fear the Lord upon this ground: That the Lord gave them the former and the latter rain. And (says he) they have not feared the Lord, that hath given them rain; the former & the latter rain. As if he should say thus: These poor people they depend upon God for rain; and is it not a strange thing that they should not fear Him? Why, beloved, There is not one drop of Spiritual rain, or dew of Grace that falls upon the heart, but we live in dependence upon God for it; shall not this make us fear? Again, besides, Whatsoever service you tender unto God on this side Heaven, it is all a waiting upon God. And therefore, the Saints that serve God, in Scripture they are said to wait on God. (Mark I pray you) Our service is a waiting upon God: Isa. 40.31. But those that wait on the Lord, shall renew their strength (says Isaiah.) Now if a man hear, that if he have no oil in in his I amp, he is lost for ever; and there is no way to get oil, but by setting his vessel under God's Spout, and God's Ordinance; will not this make a man to wait upon Him? Some there are that defer their Repentance, and they think to repent afterward, they think they shall be able to repent afterward: But now, when a soul shall hear, that all is in a way of Receiving; he must take it (therefore) when God does offer it; then he concludes thus: Is it so indeed, That all is in a way of Receiving? strength to repent, 'tis by receiving? then will I take while the Lord offers me strength: Oh! I will never defer my Repentance again, I will now wait upon God, and now while the Lord offers, now I will take it. Thus you see this Doctrine is afriend unto all endeavour: All is in a way of Receiving: no such friend unto good endeavour as this Doctrine. But you will say unto me. Quest. Why hath the Lord cast things into this mould, That all should be in a way of Receiving? Besides the Reason, Answ. That mercy may be sure unto all His servants, which they would soon spend if it were in their own keeping (Mark I pray) There are these Two or Three Reasons of Gods Proceeding this way, That all Grace should be in a way of Receiving. And the First is: That all Boasting, rejoicing, 1. Rea. confidence in ones self may be taken away. If Abraham (says Paul in the 4. of the Romans) were justified by works, he hath whereof to glory, though not before God: He hath whereof to glory. But now, when all is in a way of Receiving, there's no room for Boasting. Mark therefore what is said, in the 1 Cor. 4.7. Who maketh thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it. God cannot endure Boasting, cannot endure Selfconfidence, God cannot endure that a man should glory in any thing in himself: therefore all, all is in a way of Receiving. This is God's Reasoning. Again. 2. Rea. God hath so ordered things in the dispensations of His Grace under the Gospel, That Jesus Christ may be fully Honoured, Exalted. No such way to Honour Christ as this, that all should come out of His hands, to be received from Him. Pray? Was it not a great Honour to Joseph in the time of the famine in Egypt, that no bread, but should come through his hands? not a corn of grain but should come through his hands? So here: when no grace, no strength, no aid, no assistance, no supplies; but all through the hand of Christ, all in a way of Receiving: does not this glorify Christ much? What is it, (I pray) that makes the Sun so glorious a creature, above all the creatures in the world; but this, That all the creatures depend upon him for light, and for warmth? This is that that makes the Lord Jesus Christ glorious, That all must be in a way of Receiving from Jesus Christ. Thirdly. 3. Rea. God hath so ordered things in the dispensations of His Grace under the Gospel, That the Saints, and Children of God may live by faith. (Good people mark it.) Some there are, some creatures in the world, that do live by Sense: as the beasts, and beastly men. Some creatures there are that do live by Reason, moral men: But the Lord would have His Children to live by Faith: That as the men of the world do live by Sense and Reason; So the Lord would have all His Children to live by Faith. What way, or means to bring a soul off for to live by Faith? Establish this Doctrine, let this be a Statute made in the Churches, All in a way of Receiving: I, (says a poor soul) is it so indeed? What? all in a way of Receiving? Then I fee a necessity of living by Faith: Oh! Lord, teach me now for to live by Faith. Thus you see the Doctrine clearly proved by Reason to you. I shall not be able to reach the Use of the point, so as I intended. The Doctrine is exceeding Useful, full of Spiritual Use: yet though I shall not be able to do what I would, give me leave for to make some Application of the point; and so I will wind up all. Is this Doctrine true, 1 Applic. That all, all is in a way of Receiving? Then behold what infinite care the great God of Heaven and Earth, hath of Believers, of every believing soul though he be never so mean! would you not think, that if a mother were so tender of her child, that she would not let her child eat a bit of bread, but it should be of her own cutting: that she would not let it drink a drop of drink, but it should be of her own drawing: would you not think this mother, this woman were very careful of her child? Beloved! thus the case stands: No Grace, no Assistance, no Help for duty, no Help against sin; but the Lord Jesus Christ Himself will have the cutting of it, the Lord Jesus Christ will have the giving of it out; He will have the drawing of it all; all in a way of Receiving. Oh! what care! Oh! what infinite care hath God of poor Believers! When the Lord would commend His care of the Children of Israel unto them; pray mark what an argument he uses, in Deut. 11.10, 11, 12. For the Land whether thou goest in to possess it, is not as the Land of Egypt from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs. They fetched water out of the River Nilus, and so they watered the Land of Egypt with their feet. But (says he at the 11. verse) the Land whither ye go to possess it, is a Land of hills and valleys, and drinketh water of the rain of Heaven: Not taken out of the River, and watered by men's feet, as Egypt was. A Land (says the Lord) which the Lord thy God Careth for: A Land which the Lord thy God Careth for: He Cared not for Egypt. How does he prove that the Lord Cared for it? The eyes of the Lord thy God are always on it, from the beginning of the year, even unto the end of the year. He giveth rain from Heaven, and when your Land wants water, 'tis given from Heaven, 'tis not watered by men's feet, 'tis not watered as Egypt was watered, which Land God Cared not for. So now, there are some people in the world, that water themselves, that go forth in their own strength, that have moral virtues, and they water their hearts with their own feet, (as I may say) the Lord Cares not for those, the Lord Cares not for such. Oh! but give me a soul that hath rain from Heaven, that lives in continual dependence, that acknowledges that all is Received, that lives upon Heaven; the Lord Cares for such a soul. Now this is the condition of all the Saints, of every Believer, he hath all in a way of Receiving: Oh! the infinite care that the Lord hath of every Believer though he be never so mean. Secondly. Appli. 2. Is this Doctrine true, All in a way of Receiving? Then behold! what sweet, and comfortable, and pleasant lives the Saints live, Believers have. When you look upon a Godly man, and consider what great works he does, and what hard things he bears, what great Afflictions he goes thorough: You say, Good Lord! how is a man able to do, or bear all this? Paul and Silas ●●nging in the stocks, when they were whipped and scourged, & the blood running down their shoulders; and yet singing: How? how are they able to do all, to bear all? To here, here is the reason: They have all in a way of Receiving. When you see the little Child run by the father in his hand, in a green meadow, you say, the Child hath a ●●ne, and a sweet time: but when you see the Child coming at a high gate, or stile to get over, or dirty lane to pass over, now ye say, how will the Child do now? Why, surely the Child will do as well, and better now, if the father takes the child up in his arms, the dirty lane will be the pleasantest place to the child, when 'tis taken up into the father's arms. Thus 'tis with the Saints great works they do, and hard things they go thorough: Oh! but they are taken up into Christ's Arms, and they have all in a way of Receiving. When you look upon a man that does keep a great Table, hath many servants attending on him; his Purse always full of money; you will say, surely, this man leads a fine, and a sweet life if it do not cost him much for to receive it, or get this money: but if you hear that he hath all his Estate, only for telling his money, his great pains is all in receiving his money: Oh! here's a blessed man indeed, and here's a happy man you think presently! Thus 'tis; the great pains of a Christian is to Receive from Christ, and to spend for Christ. Oh! what a sweet life does the Saints live, that live by Faith in Jesus Christ? Thirdly. Appli. 3. Is this Doctrine true? Then what abundance are there in the world, many that live under the Gospel, that from hence are argued to have no saving interest in Jesus Christ. (Good people mark it) that I say, are not savingly united to Jesus Christ. There is a Twofold Union with Christ; as Christ is considered Two ways: He is either considered with His Church, the Church and He making one body; and so all together are called, Christ: In 1 Cor. 12. Or else He is considered as the great Mediator, and Saviour of Believers by Himself. Accordingly men may be said to be United to Him, Either Outwardly in the Church, tied and related to Him by outward Ordinances: Or else Inwardly united to Him by saving faith. When a man is Inwardly united to Jesus Christ by saving faith; he hath all from Christ: Strength unto every duty from Jesus Christ: Praying strength, and Hearing strength, and Repenting strength, and Confirming strength, he hath from Christ in a way of Receiving. But the other hath little, or nothing from Christ: (Pray mark it) I will express it thus: A man takes a piece of bread, or a loaf of bread; he ties it to his arm; his arm hath no strength from that, 'tis but an outward tye to his arm, it hath no strength from that: and it argues that 'tis but an outward tye, it causes no strength by it. But if a man take bread, and eat it, that there be an inward union, than there is strength, there is bread goes to all the parts: you know my meaning. Or thus; I will express it thus: Take a graft, and tie it unto a Tree, tie it unto a stock, and it brings forth no fruit at all; why? Because 'tis but outwardly tied unto the root, unto the stock of the Tree: But take the branch, and graft it into the Tree, into the stock; than it brings forth all that it brings forth by virtue of the stock that 'tis grafted into. So my beloved, there are a company, there are a generation of people that live here under the Gospel, that are Outwardly tied unto Christ: they are Baptised, they have the Name of Christ by profession; and by the tye of the Ordinances, they are outwardly tied unto Christ: but, Oh! they receive nothing from Him, nothing from Him: pray, what do they receive? Suppose Christ had not come into the world, suppose they had never heard Christ preached; they might have lived Civilly; they might have lived Justly amongst their neighbours: they might have abstained from Lying, and Drunkenness: why, they do not thus much: poor creatures, nothing from Christ, they receive nothing from Christ: Oh! these are but outwardly tied, as a loaf of bread is tied unto a man's arm; so is the Lord Jesus in the Ordinances tied unto them. I, but then, There are another people, that are Savingly united to Jesus Christ: and these, they have strength from Him; they cannot Pray but as they have strength from Christ; they cannot Confer and speak of good things, but as they have strength from Christ, they cannot go and hear a Sermon with any affection, but as they have strength from Christ: All, all in a way of Receiving: Oh! they stand in a way of dependence upon God, in Him, and they have all from Christ, these are Savingly united to Christ. But Oh! many that live among us that have not all from Christ: Certainly therefore, there are many that are not savingly united to Jesus Christ. This is a Third. I'll add but one more, and so I have done. Is this Doctrine true, Appli. 4. All in a way of Receiving? Then surely Beloved, All is from Grace, from first to last. Heaven, Heaven is a Donative, Salvation is a Donative, every step in the jadder to Heaven is Grace, every link of the chain is Grace; Oh! every beam of our day is Grace; every stone of our building Grace. Is all in a way of Receiving? What? Praying strength? What? Hearing strength? What? Suffering strength? What is all, all in a way of Receiving? Oh then! what glorious Grace is here! Oh! rich Grace! Oh! free Grace! Oh! incomparable Riches of the freeness of God's Grace in Christ! Is the Lord Jesus the Alpha, and the Omega? Is He the Beginning, the Middle, the End of all our actions? Oh! what Grace is here! If there be ever a drooping soul, If there be ever a poor, hard heart, a cold heart, a frozen heart in all this Congregation? Come, O poor soul come, and warm thine heart at this fire of Love. Were our Heaven, and our Salvation put to sale upon our Doing: (I say) were Mercy set to sale at our doing, than we were in a sad condition, we were in a lamentable condition. Well now, Is all in a way of Receiving? What then though I cannot Pray for the present? What then though my heart be dead for the present? yet notwithstanding, I will wait upon the Lord in the way of His Ordinances, it may be this day, and this time I shall receive something that may put life into my poor, dead, soul. Oh! you that never waited upon the Lord, and upon free Grace, wait now upon the Lord: you that have waited, wait still; you that never waited, wait now. Beloved! the more Dependant our condition is, the more Depending should our spirits be: What more Dependant condition can you think of? All, all in way of Receiving: Oh! therefore, now let us all labour to live by faith: Go away with this in your bosoms; I see a necessity of living in a continual Dependence on God in Christ. Which that you may do, think of all these things, and the Lord bless them to you. SERMON IU. JOHN, 1.16. Preached at Margret's new fish-street. Decem. 8 1645. And of His Fullness have all we received, even Grace for Grace. I Have made entrance upon these Words in some Neighbouring Congregations; in the hearing of divers of you: and my desire is to finish them here. Having spoken of the former part of the verse: And of His Fullness have all we received. I come now unto the latter Clause; Even Grace for Grace. The great Question is upon these words; What should be the meaning of them? There are no less than Seven, or Eight Interpretations that are given by men. I shall presently tell you what I apprehend to be the meaning of them: Three things, I conceive, may be specially held forth in these words: They may note, An Abundance of Grace, that the Saints in the New Testament, have from Jesus Christ. The Universality of Grace. And an Answerableness of Grace in every Christian, unto the Graces of Jesus Christ. I begin with the former at this time. They seem to note an Abundance of Grace: Of His Fullness, all we have received, even Grace for Grace: that is, Abundance of Grace. This Interpretation, (that I might clear up the meaning before I come to that which I intent to press) it suits with the like phrase of Scripture, Job, 2.4. Skin for skin, and all that a man hath, will he give for his life: (you know the place.) That is, a man will give all his Skins, all his Cattles and Skins: (for their Estates in those times did lie in Cattles much) he will give all his Skins though they be never so many; he will give them all for to save his life: Skin for Skin; though he have never so many: Skin for Skin, Abundance of Skins: Grace for Grace, and Abundance of Grace: Gratia gratiis accumelata. This also suits with the word, And, or Even: 'tis not barely said thus: And of His Fullness have all we received Grace for Grace: but, of His Fullness have all we received, Even Grace for Grace. That is, in great Abundance; we have not only received Grace, but we have received much Grace, Even Grace for Grace. This also suits, with the Title, the Attribute that is here given to Christ; and that is; Fullness: When God, or Christ is mentioned in Scripture they are mentioned still under such a Title, as suits with the matter that is in hand: and you may know what the matter in hand is, by the Title. Now the Title here that is given to Christ, the Attribute that is given to Christ, is Fullness: Answerable unto that is, Fullness of Grace in us, or Abundance of Grace from Him. This also suits with the Scope of the place: for here the Evangelist sets Christ above Moses; shows how Christ does go beyond Moses: the following verse coming in as a reason of this: For the Law was given by Moses, John, 1.17, 18. but Grace and Truth came by Jesus Christ. No man hath seen God at any time; the only begotten Son which is in the bosom of the Father, He hath declared Him. You have much by Moses, but you have more by Christ; you have Abundance of Grace by Christ. This also is agreeable to other Scriptures, where the same matter is spoken of: If you look into the 5. of the Romans, you shall find, that the Apostle, speaking of the free gift of Grace, (at the 15. verse) says, That it hath Abounded unto many: Much more the Grace of God, and the gift by Grace, which is by one man Jesus Christ, hath abounded unto many. Would you have the word Received, joined with Abundance? Look into the 17. verse, and there you read For if by one man's offence, death reigned by one; much more they which Receive Abundance of Grace, and of the gift of righteousness shall reign in life by one Jesus Christ. All these things being thus laid together, they argue unto me; The main, and special thing that is here intended, is, an Abundance of Grace: of whose Fullness we have all received, Even Grace for Grace: All the Saints and People of God under the new Testament, do receive Abundance of Grace from Jesus Christ. Abundance of Grace Discovered. Abundance of Grace Exhibited, and Communicated to all the Saints: he that hath the least measure of Gospel Grace, hath Abundance of Grace from Jesus Christ. Abundance of Grace is now Discovered. That I may make that appear: First. It will appear, if you consider the several Advances, that Grace hath made, from the beginning of the world to this day, upon the children of men. In the beginning God made man perfect, and righteous, after His own Image: Man falling from that Estate, exposed himself, and all his posterity to the wrath of God for ever: Then Grace steps in, and makes its first Advance into the world; Gen. 3.15. The Seed of the woman shall break the serpent's head. Here Christ is preached, and preached to the greatest sinners; Adam and Eve, that had damned all the world: And Jesus Christ is preached immediately by God Himself. One would think now, that the Lord should rather have said to Adam: Adam, I made thee Perfect, and Righteous; thou mightst have kept thee so: thou wouldst not trust to Me, Adam; thou wouldst trust unto the Devil; Go now, now thou art fallen, go mend thyself; if thou canst find out a better Master, Adam. Or if the Lord would have shown mercy to Adam; one would think, that He should have stayed for Adam's Repentance; that Adam should first a cried Him mercy: No, but before ever this poor prodigal stirs one step unto his Father, his Father runs out to meet him, to overtake him: The Lord Christ is preached, the Promise is propounded, the free Grace of God is revealed: Here was the first Advance that ever Grace made into the world. But God who is rich in Grace, was not satisfied with this; but as in the fourth day, He does gather up all the light that was scattered abroad in the world before, into one body, The Sun: So now He does gather up all the beams of His Grace into one body, The Covenant which He does make with Abraham: Gen. 12.3. Gal. 3.16. John, 56. And unto Abraham He says, In thy Seed shall all the Nations of the world be blessed. In thy Seed (says the Apostle) He does not say Seeds; but Seed: meaning Christ. Abraham saw so much of Christ, that our Lord says, He saw His day, and rejoiced in it. Here the Sun was gotten higher: For now, though Christ was preached to Adam; the Promise was propounded: yet notwithstanding, it was but barely propounded to Adam, it was not applied; And propounded in obscure terms to Adam too: and rather given Threatning-wise against Satan; then Promise-wise concerning them. But now, the Lord does professedly come and apply the Promise unto Abraham; And in thy Seed: which He does not give unto Abraham, as Abraham, as that Person; but as a Common Person for all Believers. Here was now a Second Advance that Grace made into the world. But the Lord was not yet satisfied with this; but causes His Grace to Advance higher, in Moses time: And unto Moses He speaks expressly; Deut. 18.15. A Prophet will I raise up like unto thee; & I'll put My Name in him: He shall be called, God, & Jehovah as I am. Then the Lord proclaimed before Moses, himself to be, the Lord, gracious, merciful, forgiving iniquity, transgression, and sin, reserving mercy for thousands. Then the Lord gave the Law: and lest they should think, that God intended it as a Covenant of works; He did at the same time give the Ceremonial Law; that thereby they might read the satisfaction of Jesus Christ for any sin they should commit against the Moral Law. Here was a higher Advance. But because this was still under-vailed; And it is a pain to love to conceal itself: the Lord does make a further revelation of His Grace, of Christ, by His servant David: for after David, and Solomon's time, we read of the Eternal generation of Christ; Proverbs the 8. Of the Incarnation of Christ: Lo, I come, Psal. 40.7. in the volume of thy Book (says the Psalmist.) Of the Death, and Suffering of Christ; Psalm the 22.1. (and divers other Psalms) My God, My God, why hast thou forsaken me. Of the Resurrection of Jesus Christ: in the 118. Psalms; and the 16. Psalm. Thou wilt not suffer thine holy One to see corruption. Of all the Three Offices of Jesus Christ: His Kingly Office, The second Psalm, Yet will I set my King upon my holy Hill. His Prophetical Office, He shall declare the Decree, Psal. 2.7. And His Priestly Office; Thou art a Priest for ever after the Order of Melchisedech, Psal. 110. Of the Ascension of Jesus Christ; Psal. 68 He hath ascended on high, and received gifts for men. Of the Sitting at the right hand of God the Father, the 110. Psal. The Lord said unto my Lord, sit thou on my right hand. Thus you see in David's time the Gospel had Advance further, had gotten a great deal of ground. But the Lord was not yet contented, but causes more of His Grace to break forth in the times of the Prophets; more concerning Christ: He tells them of the very Time Christ should be born, Daniel the 9 Of the Place where He should be born, At Bethlehem. The Person that should bear Him: Mic. 5.2 Isa. 7.14 Mal. 3.1 A Virgin shall conceive. Gives them divers Characters whereby they should know Him when He came: And I will send my Messenger before Him, The voice of one crying in the wilderness: He will ride upon an Ass' colt; Behold thy King, Isa. 40.3 Zac. 9.9. & 11.12 Isa. 53.5 comes riding upon an Ass' colt: He shall be sold for Thirty pieces of silver (says the Prophet Zachary) He shall die, not for His own sins but ours; The chastisement of our peace shall be upon Him. And, as if all this were not enough; The Lord speaks out the Covenant of Grace expressly in Jer. 31.31. The days come, say the Lord, that I will make a New Covenant with the house of Israel, and with the house of Judah, verse the 33. This shall be the Covenant that I will make with them, after those days saith the Lord; I will put my Law into their inward parts, and write it in their hearts; and will be their God, and they shall be my people: And they shall teach no more every man his neighbour, and every man his brother; saying, Know the Lord: They shall all know me, from the least of them, unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more. What a mighty Advance had Grace made now! Is there any more yet? Yes! our Saviour Himself comes, and then Grace Advances higher, by much higher; then Grace enlarges her Quarters, extending itself unto all the world, go teach all Nations: Go teach all Nations (says our Saviour.) That house of Israel would serve such a candle as Moses was: Mat. 28.19. But when the Sun arises, no less than the whole world for him to display his beams upon. He had set up a school of Grace in that corner of the world, in Jenny: But when the Lord Jesus Himself comes, a Free-School is set up, the School of Free Grace for all the children of men to come unto: Go teach all Nations. Yea, in the second place. Although our Saviour Christ did go unto our fore fathers, the Jews; and preach unto them by His Spirit: He came to them as Joseph to his brethren at the first, in a hidden way under a vail: But now the vail of the Temple is rend asunder, and the most common people may see into the Holy of Holiest; Now we all with open face, behold as in a glass the Glory of the Lord. The Jews, 2 Cor. 3.18. they had the Shadows: and we have, (as it were) the Picture: but the Substance, the Thing; it is yet to come. These Three ye find in that first verse of the 10. Chapter to the Hebrews. For the Law having a shadow of good things to come, and not the very Image of the thing. Here's the Shadow; and here's the Image; and here's the Thing itself: The Thing itself, it is yet to come: They indeed had the Shadow, but we have the Image: and look how much an Image, or the picture of a man goes beyond a shadow; So much does the discovery of Christ now, go beyond the discoveries of Him then. Luther says, The whole world is but one day, (as it were.) And as the evening, and the morning made the day; so (says he) our fore fathers the Jews, they had the evening, but we have the morning. Again. Though there were many Doctrines of Grace, and mercy communicated to our fore fathers the Jews: Yet notwithstanding they were so tempered with the Law, that the very Gospel seemed to be Law to them: As now, we have the Law among us, but 'tis so tempered with the Gospel; that the Law itself is Gospel-wise to us. They had Christ in the hand of Moses, and we have Moses in the hand of Christ. A mighty difference! As we have a Baptised, and a Christian Moses; so they had a Circumcised, and a Mosaical Christ. They had Grace in the hand of the Law. And therefore you shall observe, that when the Lord appeared unto them in way of greatest mercy, He appeared still with tokens of Majesty, and Greatness: But now we have Grace in the hand of Grace; we have Grace with the tokens of Grace, and with the tokens of Love. And this difference the Apostle makes out clearly, in the 12. of the Hebrews, from the 18. unto the 25. Again, Though they had many Doctrines of Grace, and of free Grace; yet themselves were not made free thereby but they were as the children of the bondwoman; they were not free from Ceremonial Rites. They had the free use of the creature: their hearts were not free, and enlarged towards God. Indeed, those that were Godly among them, they were Children: Gal. 4.1, 4, 5, 6. But (as the Apostle speaks) they being under age, they differed not from servants ordinarily: But when the fullness of time was come, God sent forth his Son, that we might receive the adoption of Sons: And the Spirit of Adoption whereby we cry, Abba, Father. They had the spirit of Bondage unto fear; and we have the Spirit of Adoption unto Love, to cry, Abba, Father. They could not go to God, but with many fears: but there is none of all the Saints now, but go with a Spirit of Love, go to God as a Father: Every Saint now, may go to God and say, Father, Father, I labour under such a temptation; Oh! Father, help me: I want such a blessing, or mercy, Oh! Father give it me. Again further, Although they had many sprinklings of the Doctrines of Grace; yet they fell but droppingly upon them; now a drop, and then a drop: As you have it in the 1. Chap. of the Hebrews: 1. verse, God who at sundry times, and in divers manners, spoke in times passed unto the fathers by the Prophets; hath in these last days spoken unto us by His Son. God who by piece-meals, drop by drop; now a drop and then a drop, spoke unto our forefathers by the Prophets; hath in these last times spoke unto us by His Son. This being the opposition, shows, that God spoke perfectly, and spoke all by His Son. When this King came, than all the Cocks run with wine. Some observe, that Jesus Christ preached the Gospel more plainly unto one poor, ignorant, sinful, wicked woman, that ye read of in the 4. of John; then He did unto all our forefathers under the Old Testament: for unto which of all our forefathers did He say, I am the Messiah, Ask of Me the water of life, and I will give it thee? You know the great Doctrines of the Gospel, Justification by Grace: Free remission of sins; and the like: Now though these Doctrines be in the Old Testament, yet take your Book, and howmany leaves shall you read over, before you be able to read this Doctrine clearly? But open your Book where you will, open in the New Testament, and you shall meet with one every where; with this Doctrine, this great Doctrine of Freegrace every where. Oh! much, much of Jesus Christ, and of His Grace that is now Discovered; surely Abundance of Grace, Abundance of Grace Discovered to the Saints now, and to all the Saints. But in the Second place. As there is Abundance of Grace Discovered: So there is Abundance of Grace Exhibited, and Communicated to all the Saints. Those that have the least measure of Grace now, have Abundance of Grace. That is the Thing that I would clear up to you. That those that have the least measure of Gospel-Grace, they receive Grace for Grace, they have abundance of Grace. Is it not a great matter for an ungodly man to be Justified? What man so godly, but he was ungodly before Justified? Is it not a great matter for a man to be the Son of God? to be the Child of God? All Gods Children shall be Portioned answerable to their Father's Estate: David counted it a great matter to be son-in-law to a King, though but a wicked King, and the Kingdom but small. What is it then to be Adopted to be the Son of God, the Daughter of God? To as many as receive Him, Joh 1.12 He gives power to be called the Sons of God. And there is this difference between God's Adoption, and man's: When man does Adopt one to be his son, he may put his Name upon him; he may give his Estate to him: but he cannot make the person to be like himself; he cannot communicate his nature to him. But now, when God does Adopt one to be His Child, He does not only put His Name upon the Soul, and give him a great Estate; but He makes him to be like Himself, and communicates His Nature to him. So says the Apostle, 2 Pet. 1.4 We are made partakers of the Divine Nature. Is it not a great matter, To have the Image of Jesus Christ drawn upon a filthy soul? To have one's heart inclined, naturally inclined (as it were) unto all the Commandments of the Gospel? I will write My Law in your heart, Jer. 31.33. says God in the Covenant of Grace. That look as the Heathen, having the law of nature written in their hearts, are naturally inclined unto the works of Nature. So will I write my Law of Grace in your hearts, and you shall be naturally inclined unto the works of Grace, and unto the works of the Gospel. He that hath least of Christ, he hath all Christ; all Christ imputed unto all the Saints. Beloved! we have not so much of Christ in our lives as Peter, and Paul, and John had: but we have as much of Christ's Righteousness imputed to us for our Justification as any of all the Apostles had: and if our Faith be right, 'tis like precious with theirs. Is it not a great matter, for a man to be in Heaven before he comes there? Joh 17.3 To have eternal life in this world? This is eternal life, to know thee, and whom thou hast sent, Jesus Christ. And that day that any soul gins to know Jesus Christ: that day is the daybreak of his eternity: the Saints that are in Heaven, they count from that day; there began our eternity; This is eternal life; here it gins. All the Saints and People of God, they do know God in Jesus Christ. And therefore surely, There is an Abundance of Grace, Grace for Grace, an Abundance of Grace Communicated, and given our unto all the Saints under the new Testament. But you will say unto me: Object. We do not find this in experience, do not see such an Abundance of Grace in the lives of those ye count godly; those that are in Christ indeed, we do not find that they have such an Abundance of Grace? I but, Ans. Do you consider, The Opposition of Grace: The Retinue of Grace: And the Mysiery of Grace. First, For the Opposition of Grace. A little Grace may be much opposed: and when the Opposition is great, though Grace be small in the Bulk, it may be great in the Work: though little in the Quantity, yet it may be much in Quality. There's no true Gospel-Grace, but it is much opposed. When Jesus Christ came into the world, you know Herod raised all the County upon him: And so when Christ comes into the heart, the whole soul it is raised against Him, because He comes as an enemy unto the soul. As when an enemy Lands, the Beacons are all fired, and the Country all rises: what do you say? An enemy is landed, an enemy is landed, and all the Country rises. So when Christ Lands upon a soul, at the first. He Lands as an enemy unto the ●●n, and soul; and all the soul, the Region, the Continent, it rises up against Him. Then also, as the Dragon ●ood before the woman (which you read of in that of the Revelations) to out off the child as soon as it was born: So the Devil stands before the soul, to cut off the souls birth. Then also comes in the power of all Relations; And the power of all Engagements: And the power of all former Customs; And the power of an Evil Nature: Nay, if you will go this way to work, then farewell all Friends; and farewell all your former Pleasures, and farewel all Preferment. Was it not a great matter for Job to be upright in the Land of Us? why? Because there was much opposition in it. Is it not a great matter, for a little poor Bark, or Vessel to live at Sea in the time of a storm? for a little spark of fire to live in much water? for a little light to live in a great wind? You look upon such a poor gracious soul, and you do not consider the wind that blows upon it, the storms that beat upon it; and you say, 'Tis not much Grace he hath, or much good he does: Oh! but consider, if you would consider the great Opposition that the soul meets withal, than you will say, Oh! 'tis much indeed, there is Abundance of Grace there. Secondly. Consider the Retinue of Grace: Grace hath a great Retinue, Though it be very mean, it hath rich Retinue. If a man hath but a poor Cottage, an Acre of Land, an half-Acre of Land, a Rood: Yet if it be an Earnest of a great Inheritance, 'tis much: Look upon the little Cottage in itself, or the Rood of Land in itself, 'tis not much; but consider it as an Earnest of a great Inheritance; so 'tis much. Beloved! whatsoever Grace the Saints have, they have it but as an Earnest. Ye read of the Testimony of the Spirit, of the Earnest of the Spirit: all the Grace that the Saints have on this side Heaven, 'tis all but the Earnest of what they shall have. And the Apostle, he blesses God for this, as ye read in the 1. of the Colossians 12. Giving thanks unto the Father, which bath made us meet to be partakers of the inheritance of the Saints in light: (Mark,) Here are Three things especially considerable in these words: All the Children of God have an Inheritance. You have but one Heir to your Estate, all are not Heirs; but all God's Children have an Inheritance. And the Inheritance called, an Inheritance of Light: It does not lie in a dark, foggy, and fenny, and moorish place; 'tis a comfortable Inheritance, 'tis an Inheritance of light. And the Apostle, He does here give thanks unto God, that had made them Meet to be the partakers of the Inheritance of the Saints in light. He does not here give thanks unto God, for the Inheritance; but that they were meet, to be partakers of the Inheritance; that they had an Earnest, till the Inheritance came. (I say) all the Grace which a godly man hath on this side Heaven, it is but an Earnest: you look upon it as it is in itself, and you say; 'Tis not much: I but, look upon it as an Earnest, but as an Earnest, and then you will say, 'Tis much indeed, Oh! 'tis much indeed. But than Thirdly, and specially: Consider the Mystery of Grace: Grace is a mystery. Ye read in Scripture of the mystery of iniquity, and the mystery of godliness: godliness is not only a mystery in the general, but all the parts of godliness are mysterious; there is a mystery in every part: and if you would but a little consider the mystery of Grace, I dare say, you would lift up your hands and say then, Oh! what Abundance of grace is here, even in the weakest Saint! For example, to Instance. Ye say, 'tis no great matter, for a man or woman to tremble at the Word: 'Tis more than many a one does; many come and fit out Sermons, & never tremble before the Word. Well, but you say, 'tis no great matter to tremble before the Word, to tremble at the Word. I but, for a man to tremble at the Word, and yet to count it as honey, and the hony-comb to tremble at the Word, & yet to love it, & prise it then, & look upon it as the honey and the hony-comb; this is much: Now ye shall have a poor soul, a poor Christian, come and tremble before the Word, and yet look upon the Word as the honey, even as honey, and the honeycomb, for sweetness; This is much. Again. You count it no great matter, for one to love the Ordinances, so to love the Ordinances above all the world, as to be willing to part with all the world, rather than to part with them: This is a great matter. But may be, you will say, this is no great matter. Well, but for a man or a woman to think so; so to love the Ordinances, & yet notwithstanding, at the same time to think that he don't Profit, that he is barren, and gets little or no good thereby; this is much. Now thus you shall have it with a poor Christian; love, and prise the Ordinances, and would not part with the Ordinances for all the world, and yet at the same time complain, and say: Oh! I get little good thereby. Here's a Mystery. Put all together; you take things asunder, and therefore you think it is not much. Again. You think it is no great matter for a man to comfort himself in this, That the Lord knows his heart. I but, for a man to comfort himself in that, and yet say, There is much hypocrisy there; & the same day, (it may be) say; Oh! I am an hypocrite. Thus you shall have it with many a poor, poor gracious, drooping soul. All is naught; Oh! my heart, it is full of hypocrisy; and I am but an hypocrite: and yet now, let him be charged or accused by men of the world, for such and such designs; he comforts himself in this: Oh! but, blessed be the Lord, the Lord knows my heart. Put these things together. Again, You will say 'tis no great matter, for a man, To look into his own heart; so to look into his own heart, and so to be sensible of his sin, as to think he shall perish for ever. I but, for the same person, To profess he would not change his condition with another for all the world; this is much. Take many a poor drooping soul, and thus it is: I am afraid I shall go to Hell, and perish to all eternity: But now, come & lay his condition to a Drunkard, to an Adulterer; says he, I profess, I would not change my condition with that man for all the world, at the same time. Here's a mystery! 'tis strange; but there's a mystery in every piece of godliness; and if you would but consider, it would appear that there is much Grace in those that have the least. Again. You say 'tis no great matter, for a man To work out his salvation with fear, and trembling. I but, for the same person, To rely upon Jesus Christ, only, for salvation; This is much. Now thus it is, you shall have a godly man work, work with fear, and trembling, as if he would earn Heaven with his fingers-ends, and yet he relies upon Jesus Christ only for his salvation. Further. You say 'tis no great matter, for a man, To walk closely with God: But 'tis a great matter. It may be you will say 'tis not. I but, for a man to walk closely with God, and yet to be in the dark: to walk exactly, and yet to be in a crowd, and throng of business; who can walk exactly in the dark? and who can walk exactly in a crowd, when he is carried to and fro in a crowd? Thus now, you shall have a godly, gracious man, walk exactly with God, closely with God; and yet may be in the dark; a Child of light, and yet in the dark; and in a crowd of occasions and business, and yet walk exactly: this is much. Again. You will say, 'tis no great matter for a man to be diligent in his particular Calling. I but, for the same person, for to take no thought, no dividing thought, what be shall eat, or drink, or put on; and yet be diligent in his particular Calling: this is much. Now so it is, you shall have a godly, gracious soul, taking no care, no dividing care, what he shall eat, or drink, or what he shall put on; and yet diligent in his particular Calling. Again. You will say, It is no great matter, for a man, To grieve for sin past, and to strive against sin for the time to come. I but, for the same person to know, that his sin past is pardoned, and to know, that if he fall into a sin for the time to come, God will work good out of it, it shall be for his gain, God will overrule it so; and yet strive against it as the greatest evil in the world: this is much. Now thus it is, A gracious soul knows his sin is pardoned, yet he grieves for it: and he knows that if he shall fall into a sin, the Lord will overrule things so, as he shall be the better for it; and yet he strives against his sin, as the greatest evil in the world. Here is a Mastery! this is much. Again. You will say 'tis no great matter, for a man to be quiet under his Affliction, because it does come from God; for that reason: I but for the same person, To be the more sensible, and to be the more afflicted, because it does come from God; this is much. Beloved! you shall have these Two meet together: A godly, gracious soul, he is therefore quiet under Affliction, because it does come from God; and he is therefore the more sensible of his affliction, because it does come from God. Here's a mystery! put these together, and you will say, things rese high. I'll Instance but in one more, and that is a Tenth. You will say 'tis no great matter, For a man to be contented with his condition: to be contented with his condition when 'tis mean, and when 'tis poor. I but, for the same person, To desire a better, and pray for a better, and to pray earnestly for a better; and yet be contented with his condition though it be never so mean; this is much. Thus 'tis with the Saints, a Child of God, being in a mean condition, he desires a better; he prays to God for a better, and he prays earnestly to God for a better; and yet he is contented with his condition though it be never so mean: pray, and pray earnestly, and yet contented with his condition, though it be never so mean, Thus, my Beloved; Oh! there is a Mystery, there is a mystery in every piece of godliness: and you look not upon things under the mysterious Notion, and you say; 'Tis no great matter, that is in the life of such a one: Oh! but, if you would look upon things under this Notion, and consider the mystery of godliness, and every piece thereof you would lift up your hands, and say; Oh! surely, he that hath but the least measure of Gospel-Grace, hath Abundance of Grace: he that hath but the least degree of Grace, hath Abundance of Grace; of Christ's Fullness. Now under the new Testament we have received not Sparingly, not Scantly: but Grace for Grace, and Abundance of Grace: he that hath but the least measure, hath received much, hath received Abundance, Some few things by way of Application, and so I have done. If it be so; Applic. 1 Then why should any of God's People vilify, and degrade, and lowen the gift of God wherewithal they are enriched through Jesus Christ? Would you take it as fair dealing from a child that is estated in great lands by his father; if he should say, my father indeed was pleased to bestow a great Estate upon my Brother; but he hath given little, or nothing to me? He hath bestowed great means upon such a Sister, but he hath given little or nothing to me? This were not fair dealing. And is this fair dealing with your God, and with your father? When you shall say, I, there is such a godly man, the Lord hath given him a great Estate of the Gospel, but little or nothing to me: And there is such a woman, such a Sister; the Lord hath done much for her soul; but Oh! little or nothing for me. Beloved! There is no sin small, because committed against the great God; There's no blessing small, because received from the great God: but of all blessings, Gospel-blessing is the greatest blessing. Hath the Lord therefore, (man or woman) given thee any Gospel-Grace, the Grace of Jesus Christ? He hath given thee much: that which thou look'st upon as little, 'tis much in the eye of Heaven. Wherefore now, let not the Eunuch say; Oh! let not the Eunuch say; I am a dry tree any longer. Take heed how you degrade, and vilify, and lowen the Grace of God wherewithal you are enriched through Jesus Christ. Secondly. Appli. 2. If there be such Abundance of Grace, even Grace for Grace; Abundance of Grace given unto the Saints, and People of God under the new Testament: Behold then, what great finners Professors are! yea, the fins of Gods own people. The more light, and knowledge a man hath; if he sin, the greater is his sin: The more beams of Grace fall upon a man's heart, the more he is able to discern the motes that are there, and so may avoid them: and sinning, he sins the more. The more grace, and the more mercy a man sins against, the greater is his sin; because free Grace, and mercy is the remedy. The more strength a man hath to stand, the greater is his sin if he fall: As it was with Adam, He had strength to stand, and yet he fell. (I say) the more strength a man hath to stand, the greater is his sin if he fall. Now Beloved! ye have heard what Abundance of Grace is Discovered, Exhibited, Communicated unto all the Saints under the new Testament; unto all the People of God: Oh! how great are their sins when they fall! The Lord was quick with many that sinned in the old Testament: and will He not be quick with Professors now? that know more, that have more Grace, more Grace Discovered now? Many, when they sin, they excuse themselves and they say, True indeed, I have thus and thus sinned; but David did so: I have sinned, I have done thus and thus; but Samson did so: I have committed this, or that sin; but Noah did so. I but, we have more light, we have more Grace discovered ordinarily among us now, than ordinarily among them in the Old Testament: We have more Grace Discovered; more Abundance of Grace Communicated now. And therefore as the Apostle concludes from it; we ought the more Abundantly to take heed: For if they escaped not without a recompense of reward that sinned against the Law of Moses; What shall become of those that sin against the Word of Christ, the Son of God? Professors! all you that are the People of God, take heed how you sin! take heed how you tamper with your sins: Grace hath Abounded! you have received much: and therefore if you sin, this is that that will make your sins out of measure sinful: Take heed what you do. But in the Third place. Appli. 3. If there be such an Abundance of Grace Communicated now, unto all the People of God under the new Testament: What a mighty Encouragement is here to all, good and bad; (I say) a mighty Encouragement to all, to all those that hear me this day, good and bad. Bad, An encouragement unto those that are Bad, to those that are wicked: Therefore they should come in unto Jesus Christ; He will not send your souls away empty; there's a Fullness in Jesus Christ, and those that come unto Him shall be filled by Him. He does not only give Grace, but He gives Abundance of Grace: Who would not come unto Jesus Christ, that he may be filled by Christ? (Mark) Is there an Abundance of Grace to be had from Christ? and wilt thou have none, Drunkard? Is there such Abundance of Grace to be had in Christ? and wilt thou have none, wanton? Unclean heart, wilt thou have none? Swearer, Sab-bath-breaker, wilt thou have none? The Lord persuade your hearts to come in unto Jesus Christ. I tell you, you will have more from Him, than you expect: The Prodigal looked but for bread at his father's house; and he met with a fatted Calf, and with a Ring, and with the best Garment; you shall have more than you looked for: 'Tis a mighty Encouragement. Oh! you that never thought of returning unto Jesus Christ, Come in now unto Jesus Christ, that you may have Abundance of Grace from Him. I have done, only this, Here is also encouragement unto all that are godly, and therefore they should labour to be rich in Grace. shall Jesus Christ do much for you? and will you do little for Him? shall you receive Abundance from Him? and will you not do Abundance for Him? Labour, Oh! labour all you Servants of God to Abound in the Work of the Lord; That you may be filled with all the Fullness of God in Christ; That you may be filled with all the fruits of righteousness; That you may be strengthened with all might in the inner-man: you have received much, you have had Abundance; he that hath the least Grace, hath Abundance: if thou hast but the least Gospel-Grace, thou hast Abundance. Brethren! Grace hath Abounded! Oh! let us Aboundin Grace, Aboundin Faith, and Abound in Patience, and Abound in Meekness, Sweetness, and Love towards one another, and towards all the Saints. You have received much; can you go to Heaven with doing little? God expects much from you. I conclude therefore, with the exhortation of the Apostle: Col. 2.6. As you have received the Lord Jesus Christ: walk in Him; Always Abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. And thus much for the First thing that is here intended. SERMON V. JOHN, 1.16. And of His Fullness have all we received, even Grace for Grace. Preached at Margret's new fish-street. Dec. 15.1645. YE heard the last day, that three things were contained in this last Clause, Even Grace for Grace; as it stands in relation to the former part of the verse. First of all, It notes an Abundance of Grace: Even Grace for Grace; that is, Abundance of Grace. The Saints and People of God under the new Testament, do receive Abundance of Grace from Jesus Christ. Secondly, It notes also thus much: That all Grace is from Jesus Christ. That whatsoever Grace the Saints have, they have it from Jesus Christ. Grace for Grace (says Austin) that is, Grace in order to Grace: God gives the former Grace (says he) to prepare for the after Grace. Whether the former, or the latter rain; whether the former or the latter Grace, 'tis all from Christ. whatsoever Grace the Saints have, they have it from Christ. This suits with the phrase of Job still: Skin for skin, that is, all a man's skins. So 'tis explained by the following words: Skin for skin, Job, 2.4. even all that a man hath will he give for his life. So here, Of His Fullness have all we received, Even Grace for Grace: that is all Grace: Whatsoever Grace we have, we have it from Jesus Christ. And this also suits with the Scope of the place: the scope of the place is, to exalt Jesus Christ above them that came before Him, above Moses Therefore says he at the next verse, Joh 1.17 For the Law was given by Moses, but Grace and Truth came by Jesus Christ. Though the Law were given by Moses yet notwithstanding, Grace, (the chief) that is from Christ. Now Grace, The word Grace here in the 17. verse, must be understood of All Crace. The Law was given by Moses, but Grace and Truth: that is, All Grace: And this verse being brought in as a reason of the former; surely therefore, this must needs be the meaning also of the former, That all grace is from Jesus Christ; whatsoever Grace the Saints have, they have it from Jesus Christ. This is the Argument that I intent (God willing) to speak unto at this time. Grace, Sometimes is taken for the Favour of God. Sometimes it is taken for God's Assistance. Sometimes it is taken for Holiness, either in the habit, or in the act. Sometimes it is taken for gifts. Sometimes the word Grace, is used for an Office in the Church. Whatsoever it be, which way soever you take it; All Grace is from Christ: whatsoever grace the Saints have, they have it from Jesus Christ. This now will appear, if you consider, The Insufficiency of Nature: And the All-sufficiency of Christ. As for the Insufficiency of Nature; You know what the Apostle says: 1 Cor. 3.5. We are not able as of ourselves, to think a good thought, but all our sufficiency is of God. And if you look into this first Chapter of John, you find, That those that are regenerate, and borne again; 'tis said concerning them (at the 13. verse) that they are not borne of Bloods (in the plural number) your English hath it, Blood, (in the singular) You are not born of blood, nor of the will of the flesh, nor of the will of man, but of God. Some there are, and were, that thought themselves to be the children of God, because they came of godly parents, because of their bloods, because of their education: joh. 8.33 So the Jews, We are the Children of Abraham. Some there are, and were, that think themselves the Children of God, because of some Legal workings, and monkish devotion: all those legalities under the Gospel, are called, flesh. Some there are that think themselves the children of God, because of some more refined, and raised, and heroical actions. That he might obviate all these; says he, We are not born of bloods, nor of the will of the flesh, nor of the will of man, but of God. You are for , and you think hath a great stroke in man's Conversion: but how can ye look this Scripture in the face? No way of will, not of the will of the flesh, nor of the will of man. If it be any will, it must be either the will of the flesh, or the will of man: but I tell you (says he) We are not borne of blood, nor of the will of the flesh, nor of the will of man, (no way of will) but of God. To the like purpose you have in James, 1.17. Every good giving, and every perfect gift is from above. In some of your books you read thus: Every good gift, and every perfect gift is from above: But it is rather to be read, Every good giving. Every good gift, and every good giving is from above. Not only the Thing given, is from above, but the very Donation, the very Exhibition, the very Giving out of the thing that is good, it is from above. Every good giving, and every perfect gift is from above. So that plainly then, there is an utter Insufficiency in Nature unto what is good. As for the Al-sufficiency of Jesus Christ: Rom. 8.29. Rev. 1.17. He is the first born among many Brethren. He is the first fruit that sanctifieth all the rest. I am the first, and the last, says he. The first is the cause of the rest. The Sun is the first, and the great light, so the cause of all other light. Jesus Christ, He is called the first, in this same Chapter, 15. verse This was He (says John) of whom I spoke, He that cometh after me, is preferred before me, for He was before me. So ye read it, but it is He was my first, preferred before me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for He was my first; and therefore the first, giving a Being unto all that follows. Jesus Christ, He does give a Being unto all our graces. I am the way, the truth, and the life, says Herald Joh. 14.6 I am the Way. Would you go to Heaven? You cannot go thither, but you must go in some Way: A man cannot go unto a City, but he must go some way or other; if he go by water, go by land, this way, or that way; still he goes some Way or other. Says Christ if you would go to Heaven, I am the Way. This same word, Way, it notes the means unto a thing: and when He says, I am the way, 'tis as if He should say, That look what ever means you do use in order to Heaven, all those means they have their virtue, and their power, and their efficacy from me. I but, a man may be in a way, and in a right way; and yet notwithstanding, if he have not some guide, he may lose his way. True (says He) therefore I am the Truth: and 'tis observable, how Truth, lies between Way, & Life: as if the way to Life were through Truth, as if Truth were the great road, or the thoroughfare to life: says Jesus Christ, I am that too; I am the Way, and the Truth too. I but, though a man be in the right Way, and have a guide; he may fall sick, and die, and never come to his journeys end. Therefore says Christ, I am the way, and the Truth, and the Life too. I, even I am He, that gives life unto all your motions, and actions for Heaven; all Grace from Christ. He it is, even He alone, that hath every man's heart, and soul under lock and key. There are Three great doors, that must ordinarily be opened, before converting-Grace can get into the soul of man: 1 Cor. 16.9. Job, 33.16. Acts. 16.14 Rev. 3.7 The door of a Powerful Ministry: A large, and an effectual door is opened. The door of the Ear: He openeth the ear, and sealeth instruction. The door of the Understanding, and of the heart: Lydias heart was opened. Now if you look into the Scripture you will find, that Jesus Christ hath the opening of all these doors. He hath the key of David, He openeth and no man shuts, and shutteth and no man openeth. in the 1. of the Revelation, and the 18. He says, That He hath the keys of Hell, and of death. No man goes into the grave, but He opens a door to let him in: and no man goes to Hell, but Jesus Christ He locks him up there, He locks him up there unto all eternity; if He did not lock him in, he would not be there unto all eternity. So that whatsoever Grace, or holiness there is in any man's heart, He opens the door, He lets it in, 'tis by His ordering and His sending thither. And Beloved, if Jesus Christ were not the great Lord-Keeper of His Father's wardrobe; why should those Names, and Titles be given to Him, which you find so frequently in Scripture? Cast your eyes where you will, you shall hardly look upon any thing, but Jesus Christ hath taken the Name of that upon Himself. If you cast your eyes up to Heaven in the day, and behold the Sun: He is called, Mal. 4.2 Rev. 22.16. Col. 1.18 Rom. 13.14. joh. 6.35 joh. 10.9 joh. 10.11 joh. 1.29 Luk. 15.23. Zac. 13.1 Isa. 28.16. Pro. 3.18. The Sun of righteousness. If you cast your eyes in the night upon the Stars, or in the morning upon the morning star: He is called, The bright morning star. If you behold your own Body: He is called the Head, and the Church the Body. If you look upon your own Clothes: He is called your Raiment; Put ye on the Lord Jesus. If you behold your Meat: He is called Bread, The Bread of life. If you look upon your Houses; He is called a Door. If you look abroad into the fields, and behold the of the fields: He is called, The good Shepherd; He is called, The Lamb; He is called, The fatted Calf. If you look upon the Waters: He is called, A Fountain, The Blood of Christ a Fountain. If you look upon the Stones: He is called, A corner Stone. If you look upon the Trees: He is called, A Tree of life. What is the reason of this? Surely, not only to waylay your thoughts, that wheresoever you look, still you should think of Christ: But to show, that in a Spiritual way, and sense, He is all this unto the soul. And you may observe, that these Titles, and Names, they are not barely, and nakedly given to Him; but still with some speciality, some mark or other. He is not barely called the Shepherd; but the good Shepherd. He is not only called a Lamb; but the Lamb slain from the beginning of the world. He is not barely called the Light; but, The true Light, the Light of the world. He is not barely called Bread; but, The Bread of life. Now you know why Adam at the first gave Names unto the Creatures: according to their names was their Natures, was their conditions, and Adam, our first father Adam, was not mistaken when he gave the names. And do you think, Christ the Second Adam, when he gives these names unto himself, that he is mistaken? Certainly, he is not mistaken, he is all this. And therefore as the Apostle speaks in the 3. Col. 11. you read it, Christ is all in all: but better, He is all things, in all persons: or all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all things: He is all things. Whatsoever good there is found in any man, 'tis from Jesus Christ. Surely may one say, The Lord is our strength, Surely may we all say, the Lord is our strength, the Lord Jesus is our righteousness: Whatsoever Grace, or holiness the Saints have, they have it from Jesus Christ. You will say, Object. This, though it seem to give much to Christ, it derogates from the Father: for if all be from Jesus Christ; then nothing from the Father, and so it derogates from God the Father. No, Answ. It does no way derogate from God the Father. The Apostle Paul was much in this Doctrine that now I am upon, Rom. 1.7. and yet he honoured the Father too. Grace and Peace (says he) from God our Father, and from our Lord Jesus Christ. Though all Grace be from Christ, yet Grace and peace from the Father too, (says he) from God our Father. And having shown in the 7. of the Romans, That being married unto Christ, and dead unto the Law, that therefore we should bring forth fruit. (as in the 4. verse,) Wherefore my Brethren, ye also are become dead to the Law, by the Body of Christ, that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God. He does not say, That we should bring forth fruit unto Christ; but that we should bring forth fruit unto God. The Father and Christ are one: Joh. 10.30 I and my Father are one (says Christ.) In honouring Jesus Christ, you honour the Father; as in honouring of the Father you honour Christ. You will say, Wherein is the honour to the Father, Quest. according unto this Truth? how does this any way make to the honour of God the Father, that all Grace is from Jesus Christ? Yes! for, First, Ans. Though all Grace be immediately given out of the hand of Christ, all grace from Him, and He gives it out; He is Commissioned, and defigned, by the Father to do it: He does but the Father's work. joh. 6.38 I came not to do my own will, but the will of Him that sent me. Was it any dishonour to Pharaoh, that Joseph gave out the bread in the time of famine? No, because he was Commissioned by Pharaoh to do it. And so now, If Jesus Christ have a Commission from the Father to do this, 'tis no dishonour to the Father: and a Commission He hath, He will show you it under hand, and seal; Him hath God the Father sealed. joh. 6.27 so says Christ. Again, Though all Grace come immediately out of the hand of Christ, all Grace from Him, and He gives it out: Yet He is furnished, and accomplished with ability unto this great Office by God the Father. Isa. 61.1. The Spirit of the Lord is upon me, (says he) and He hath anointed me to open the prison doors to Captives etc. Now, is it any dishonour to God, that the Sun does distribute, and give out light, and heat unto all the Creatures? No, but rather an honour to Him: for when a man sees so glorious a creature as the Sun, that gives out light, and heat unto all the creatures here below; he lifts up his hands, and says; Oh! what a glorious God have we, that hath furnished this creature with these abilities? So now, when a man considers Christ, as this great Sun of righteousness, distributing His Graces to all the Saints; will it be any dishonour to God the Father that He is in this Office, seeing He hath furnished Him hereunto? Surely no, they will-rather lift up their hands and say, Oh! what a good God have we, that hath furnished Christ with all these abilities for our poor souls? Again, Though the administration of things be in the hand of Christ, the right is in the Father: and when Jesus Christ hath done His work, He will give up the Kingdom to the Father: joh. 6.44 Mat. 11.27 in the mean while, None comes unto the Son but whom the Father draws And None comes unto the Father, but he unto whom the Son reveals him. Is it any disparagement unto a man, to have a wise, a potent, a great man to his child? Pro. 10.1 A wise son, makes a glad father (says Solomon.) Indeed, if the Father, and the Son were two, they might be enemies: but Christ and the Father are one: Joh. 10.30. I and my Father are one: and therefore, in honouring of Jesus Christ, you honour the Father also. But you will say, Quest. Was there no creature in all the world, that was fit to make this great trust over to? Why hath God the Father put Christ into this Office, that all Grace should come out of His Hand? Was there no creature that was fit for this work but Christ alone? No, Ans. This trust would have broke the back of any Creature: no Creature in Heaven or Earth, as a mere creature, was able to purchase this trust; he had not a stock, and Estate of Grace enough by him: Christ Himself hath it by purchase: For he being the Second Person, the Apostle tells us, Phil. 2.7.9. He emptied Himself, and became of no reputation; wherefore God hath given Him a Name above every name, that in the Name and strength of Jesus Christ we should be more than Conquerors. He had a great Estate by Him, He was the Second Person: Yet notwithstanding, this purchase was so great, that (says Paul) He emptied Himself. Surely no Creature in Heaven and Earth was able to come to this purchase: He that must be the world's Joseph, to give out bread of Grace to all the world, the Saints in the world; He must have infinite Knowledge; to know the wants of God's Peopel: and He must have infinite Mercy, and Patience, and Goodness to pity them: and He must have infinite Power, to reach it forth unto them, which no creature hath, and therefore no creature at all fit for this work. Besides, God the Father hath so ordered things in the dispensations of His Grace, that he might take the most comentment, and complacency, and delight in the duties, and services of his People: this is the only way to it. This is my beloved Son (says he) in whom I am well pleased. Mat. 3.17. If there be a garment that is laid with goldlace, hung or stuck full of Pearls; though the Cloth of the garment be not much worth; yet because of the goldlace, and the Pearls that are upon it, you count it very precious. Such are our duties; the Cloth of our duty is not much worth, but because of the golden-lace, and the Pearls of the Graces of Jesus Christ, they are very precious. 'Tis not in regard of our duties, as in regard of your flowers, or posies: let a flower, or posy be never so sweet, they receive not any of the sweetness from the bosom that it sticks in: the posy does sweeten the bosom, but the bosom does not sweeten the posy. I but now, the duty that is stuck in the bosom of Jesus Christ, is sweetened by the bosom, by the bosom that it sticks in. Pray mark therefore what is said in the 11. of the Canticles for this purpose. (Says the Spouse at the 12. ver.) When, (or while) the King sitteth at his table, My spikenard sendeth forth the smell thereof. My Spikenard: what is that? The Graces, and the duties, and the services of God's People, they are His Spikenard: this Spikenard sendeth forth the smell thereof, while the King sitteth at his talbe; while it is in the presence of Jesus Christ; whilst the posy is in His bosom it smells sweet, else it does not. Now God the Father, (I say) He hath so ordered things, that He may take a complacency, and contentment in the duties, and services of His People, and therefore it is that all their Graces they come from Jesus Christ, by virtue of Him. It will be Objected yet. Object. It should seem that all Grace does not come from Christ; no, nor from God the Father neither: for in the 16. of the Proverbs, and the 1. verse it is said, (as some translations read it) The preparations of the heart are of man, but the answer of the tongue is from the Lord. If a man can prepare his heart, that is a great matter: but now (says Solomon) The preparations of the heart is of man, but the answer of the tongue is from the Lord: Surely therefore, all is not of Grace, and all is not of Christ. By way of Answer, Answ. 1 I shall say these Three things. First, The meaning of this place cannot be according to this Objection: for then, (as Bradwardine does well observe) the greater should be given to man, and the lesser should be given to God: for it is a greater thing for a man to Prepare his heart, then for him to speak words when his heart is prepared. And then again (as Austin observes) this would be contrary to other Scriptures: for our Saviour Christ, Joh. 15.5 He says, Without me ye can do nothing: Yes, might a man say, according to Solomon's Doctrine, I can prepare my own heart, and that is a great duty. And so; whereas the Apostle says, We are not able for to think a good thought: 2 Cor. 3.5. A man might say, yes, but according to Solomon's Doctrine, I am able to prepare my own-heart. The meaning therefore, of this place, cannot be according to this objection. The scope therefore, (Secondly) of this place is this: To show the vanity, and the bootlesness of all our thoughts without God. Let a man think, and think, and spend his heart in thought-fulness, all is in vain unless God go along with him: for God can come between his heart, and his lips▪ So it was with Balaam; he prepared his heart for to curse the people; but God came between his heart and the preparation, and he gave an answer of blessing: contrary to the preparation of his heart. That is the scope of the place, to show the vanity of the preparations of our hearts to any busyness, unless we take God along with us. Thirdly. This place is so far from speaking against the Doctrine in hand that it seems to speak for it. For according to the Hebrew, the words may be read thus: The heart preparations of man, and the answer of the tongue from the Lord: giving both heart, and tongue into the hand of the Lord. And if it be so, that after a man hath prepared his heart unto any work, God is able to come between the heart and the lip, and to give in another answer into the mouth then what was intended in the heart: this shows, that all is of God, that all is of Grace; and so this place does rather confirm the Doctrine that I am now upon. I but yet it will be said then. Grant it, Object. that all Grace is from Christ, that whatsoever Grace a man hath, he hath it from Jesus Christ: Yet so, as that when a man is converted, and drawn to Christ; there is a principle, or a habit of Grace infused into the soul, whereby through ordinary concurrence, and assistance from God, a man is able for to walk graciously without fresh assistance: For example, When the Lord made the world in the beginning, He gave unto the creatures a power to bring forth their like: He gave unto the Beasts a power to bring forth their like: He gave unto Plants, unto Herbs a power to bring forth their like: He gave unto Man a power to bring forth his like; and so, Grace being but a creature, He gave also unto Grace, a power to bring forth gracious actions without fresh assistance, only by ordinary concurrence: yet because that this first habit is infused and comes from God, this is said to be from Christ, and from Grace; so that though all is of Grace, and all is from Christ, yet all is not from Christ in regard of fresh assistance. Give me leave to answer this. Yes, Ans. all is from Jesus Christ, all Grace is from Jesus Christ in regard of fresh assistance too. For although in the beginning God made a Covenant of works with man, and then gave that Grace, that he had a power to bring forth it's like: Yet now the Lord, hath brought us under a better Covenant, a better Covenant than the former was. In the First Covenant that God made with us, and with Adam; the Lord gave man a great stock of Grace, but gave him no promise of perseverance; but now he hath. In the First (indeed) God gave man a great stock of Grace; but Satan being a stronger than man, came upon him, and beguiled him of it. Now though the Lord does give a Christian less grace in his hand for the present; yet He hath laid it up in so safe a hand, that though Satan, a stronger than he, does come down upon him, he is not able to wrest it from him, or beguile him of it, because 'tis in the hand of Christ, that is a stronger than he: And Jesus Christ, by a Compact with the Father from all Eternity, hath engaged Himself to do it, to give forth Grace, and Assistance to all the Elect, according to all their needs. So that (I say) now, all Grace is from Jesus Christ in regard of fresh assistance. Therefore the Psalmist prays thus: Lord open thou my lips, Psal. 51.15. and my mouth shall show forth thy praise. Lord, though thou hast given me habitual Grace, yet if I have not fresh assistance from thee, for to open my lips, my mouth will not show forth thy praise. Psa. 119.18. And so again, Lord open mine eyes, that I may see the wonders of thy Law. And to this purpose 'tis in the 17. Psalms, and the 5. verse, (says David) Hold up my go in thy paths, that my footsteps slip not. (Mark I pray) David ye know was a godly man, he had a habit of grace: Now Lord (says David) as for the business that is between Saul and me, thou knowest I am in thy way: yet Lord (says he) though I be in thy way, and have a habit of Grace, yet if thou dost not hold up my steps; if thou dost not give me fresh assistance, I shall fall, I shall slip: Hold up my going in thy paths, that my footsteps slip not. Does not the Apostle say, Phil. 2 13 The Will, and the Deed is from God? You may observe, that the Graces of God's People, they are called in the new Testament, Gal. 5.22 The fruits of the Spirit: They are not called the fruits of a former habit, but they are called, The fruits of the Spirit. And indeed, if all grace were not from Jesus Christ in regard of fresh assistance; truly, then might a man have wherein to boast: (as Bradwardin reasons the case) For (says he) though a child have his being from his father; his Education from his father; Learning, Military skill: yet notwithstanding, the valour of an action being his own, he hath in opposition to his father wherein to boast: True, I confess indeed, I had my being from my father; I had my Nature from my father; I had my Education from my father; I had this Skill from my father: But the prowess, and the valour, and the spirit of the action is all mine own; and he hath wherein to boast. So if he hath the Habit only from Christ, he hath wherewith to boast: True, I had the Habit, the Grace from God; I but the spirit of the action, that is mine own; he had wherein to boast. But there is no room for boasting: and therefore all Grace is from Christ in regard of fresh assistance. It will be yet said, Obj. But if all Grace be from Christ in regard of fresh assistance too: Why is it said, that we Repent; and we Believe; and we Obey? for if all Grace in regard of the very work, be from Christ; if Jesus Christ do work all our works; Why is it not rather said, That Christ does Repent; and Christ does Believe; and Christ does Obey? I answer, No. You know the Persons that are Responsal: Ans. If I own a man a Thousand pounds, and have never a penny to pay it; and another man he comes, and lends me the money, and goes along with me to the Creditor, the bond is taken up, and acquittance made, discharge made: He is not said to have paid the money, but I am said to pay the money that am Responsal: So now, you are Responsal: and therefore, though ye have all strength from Christ to do it, yet you are said to Repent, and Believe, and Obey. The Devil is not said to commit Adultery, and commit Murder, yet by his instigation 'tis done. The Sun does work with the Tree, when the Tree does bring forth fruit and yet 'tis not said that the Sun brings forth an apple, or brings forth fruit: because the Sun does work as a universal Cause, and the Tree as a particular Cause. So now, though Jesus Christ does work in all your workings; yet He is not said to Repent, or Believe, or to Obey; because He works as a universal Cause; and you work as a particular Cause Only behold here the mirror of Grace: All is of Christ; and yet all is Ours: all is ours in Denomination, and all is Christ's in Operation: all is ours in regard of Encouragement; and all is Christ's in regard of Glory: all is ours in regard of Reward; and all is Christ's in regard of Honor. Here's Grace! here's the mystery of Grace! but still all, whatsoever Grace a man hath, he hath it from Jesus Christ. I but, Quest. will you say, To what end is this Doctrine opened, thus largely opened, and pressed; What good is there that does come thereby? What good! Answ. What good would you have? What good would you do? Would you have the Lord Jesus Christ to become your strength? The way to have Him to become your strength, is to count Him so; Look I pray upon the 31. Psalms, the 2. and 3. verse, Be thou my strong Rock, for an house of defence to save me: for thou art my Rock, and my Fortress. Be thou my Rock, for thou art my Rock: What kind of Argument is this? Yes, 'tis a good argument: The way to have Christ our Rock, is to account Him our Rock: My very resting upon the Promise, does make it mine: and your very resting upon Jesus Christ doth make Him yours: and what will make you rest more upon Him, then to see that all is from Him? Again. Would you have your hearts warmed with love unto Jesus Christ? indeed our whole life should be nothing else but an expression of love to Christ, as Christ's life, and death was nothing else but an expression of love to us: Now says a gracious soul, Is this true indeed, that all Grace is from Christ? that whatsoever Grace the Saints have, they have it from Jesus Christ? that there is not a good thought in my heart, but runs through the heart of Jesus Christ before it does come at mine? what infinite cause then have I to love Jesus Christ! Again. Would you live in Dependence upon Christ, for Grace, for Truth: the serious consideration of this truth will help you to it. I confess indeed, (will some say) when I look upon myself, I am a man or woman of such poor gifts, or parts, that I have no hope, I am afraid I shall never attain to the Truth of the time; but is it so, that all is from Jesus Christ? whatever Grace the Saints have, they have it from Jesus Christ? Why may not I know the Truth of the time as well as another? I will yet wait on Jesus Christ. Again. Would you walk Humbly? Be very humble, and get a ferious, and deep humiliation for sin committed? the study of this truth will help you do it. You know what the Prophet Isaiah says: Oh! Lord, (says he) woe is me, Isa. 6.5. I am undone, I am undone! Why? what's the matter? Oh! (says he) mine eyes have seen the King. If you look into the 3. Chapter of Matthew, you will find there, in John the Baptist, such a self-humbling speech, Christ-advancing speech, as you shall not meet with many of the like again: Sales he, (at the 11 verse) Whose shoes I am not worthy to bear: or as other Gospels hath it: Whose shoes latchet I am not worthy to unloose. Beloved! I pray consider it a little: John, than which there was not a greater, the great Preacher that all the Country followed: John cries out & says, Whose shoes latchet I am not worthy to unloose. What made him think thus? what wrought his heart into this humble this selfdenying frame? The very Doctrine we are now upon: says he, I indeed baptise you with water unto repentance; but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptise you with the holy Ghost & with fire. As if he should say thus: I may baptise you outwardly, but the efficacy of all these ordinances it is from Jesus Christ, & therefore, because the efficacy of every ordinance is from Jesus Christ, says he, as for me, I am not worthy to bear His shoes, to undo His latchet. Yet further (in the general) Would you be Fruitful? would you be fruitful in your life and conversation? People, they complain of Barrenness: Would you be Fruitful? Observe what course the Gardener takes with the Apricock: This is a fruit (says he) that will not grow every where; but surely, if it will grow any where, it will grow upon the back of this Chimney, the warm heat, the heat of the Chimney will nurse it up: Or else it will grow against that Wall, I'll set it in the face of the Sun, that it may have the smiles of the Sunbeams, and then it will grow: he sets it there, and then it grows, and brings forth a pleasant fruit. Dost thou complain thou art not fruitful; what's the reason? may be thou growest in the shade; may be thou growest in the shade: but come and bring forth thine heart, set it in the Sun, under the warm beams of the love of Jesus Christ; see if thy heart be not fruitful then. And beloved, what greater love than this, That Jesus Christ hath died for sinners? that He hath died for sinners? that He hath purchased all Grace for sinners? and He keeps their stock in His own hand, to give it out unto them according to all their wants? Here is love! Here is grace! This is the way to be fruitful: I come to the Application. Is it so, Applic. That all Grace is from Christ that whatfoever Grace the Saints have, they have it from Jesus Christ; Christ Meriting, and Christ Working: That all our Efficiency; and Sufficiency; and Al-sufficiency if from Christ: That He is the great Joseph, the world's Joseph; the Lord-Keeper of all our Graces; the Lord-Treasurer of all our comforts; Then, Oh! what infinite cause have we all, to advance, and lift up the Name of Jesus Christ, to hollow Jesus Christ, not verbally, but really. Commanded ye are to honour your parents: they give you a Being, and yet by that Being, you are brought forth under the wrath of God; but yet honour them, because you have your being from them: I, and by your birth, and by your nature exposed unto the wrath of God for ever: Yet honour them, because you have your being from them. And shall we honour our parents because we have our outward being from them? and shall not we honour Jesus Christ, from whom we have the being of all our Graces, the being of our souls unto all Eternity? What infinite engagements are upon us all to honour Jesus Christ. You will say unto me: Quest. This indeed does naturally follow: but how shall we honour Jesus Christ according to the height of this Doctrine? how shall we honour Jesus Christ according to the height of this Truth, that is now before us? Give me leave to spend some time in this: this is that I have been driving at all this while. Some particulars herein. First. Ye cannot honour Jesus Christ, Ans. Unless that you do offer up your own Christ unto him: I say, unless you offer up your own Christ to him; I mean, your natural Christ to him. Some there are, that make a Christ of their goad meaning, and think to be saved thereby; rest upon that, & think to be saved thereby. Some rest upon an honest, and sober Conversation, & think to be saved thereby. Some rest upon their Duties, inlargments in Duties; and think to be saved thereby. Some rest upon their very resting; trusting is not to be trusted to: but some rest upon their very resting, and think to be saved thereby. Some rest upon those Enjoyments, and Sweetnesses that they meet withal in duty, and think to be saved thereby. Beloved! you may observe That when the Lord commanded His People in the old Testament to honour Him, He commands them to sacrifice such things to Him, which other Nations did make their Gods: they should sacrifice sheep, and oxen, and birds; such things they should offer up unto God, that others did worship as God: Plainly teaching this, That he that will honour God, must give that unto God which the world makes its God. So say I, if you would honour Christ, you mst give that up unto Jesus Christ, which other men do make their Christ. Many false Christ's there are that are made by men: you cannot honour Jesus Christ, if you don't give up those to Him. Again. You cannot honour Jess Christ, If you count it a small matter to belong to him. A servant that honours his master, does count it a great matter to belong to Him. And therefore David, he does title some of his Psalms so: A Psalm of David the servant of the Lord: He does not say, A Psalm of David the King of Israel; but, A Psalm of David the Servant of the Lord: Counting it more honour to be the Lords Servant, then to be King of Israel; he counted it a great matter to be the Lords Servant, because he honoured the Lord. Those that honour Christ, they look upon the things of Christ as great matters: the words of Christ, as great works: and the Ordinances of Christ as great matters; and a great matter to belong to Christ: and if they lose any thing, or lose any friend; they will relieve themselves here; Oh! but yet I belong to Jesus Christ, yet I belong to Jesus Christ. Thirdly. Ye cannot honour Jesus Christ, and give the worst to Him. Abel honoured God, and he offered the best; and because he offtered the best, therefore he honoured God. If I be a father, Mal. 1.6 & 8. Pro. 3.9. where is mine honour? (says the lord) Why bring ye the lean, and the maimed, and the feeble? Honour the Lord with thy substance, and with the first fruits of all thine increase, (says Solomon.) Observe therefore, what is your best, and what is your substance, and what are your first fruits? and give them up to Christ. Young men, young men & women; the best of your years; the best of your strength, the best of your time is to be given to Christ: ye cannot honour Jesus Christ, and give Him the worst: Oh! that the old people would be much humbled; and the young people would be much encouraged: you cannot honour Jesus Christ, and give the worst to Him. Fourthly. Ye cannot honour Jesus Christ, And despise the choice work of Christ. What is the choice work of Christ? Grace, Grace is the choice work of Christ, that comes out of His hand; and the worst name that you can give it is; to call it Hypocrisy. Some there are, that looking upon the lives of godly men, they say: I but he is all Hypocrisy, and they are Hypocritical. Yea, and some poor souls there are, that when they look upon their own souls, they conclude and say; I but, 'tis all Hypocrisy; I prayed at such a time, but it was all in Hypocrisy: I but what if it be the Grace of Christ? what if it prove so? Surely, surely ye cannot honour Jesus Christ, and despise the choicest works that come out of His hands. Again. A man is siad then for to honour Christ, When He does trust unto Him, & rest upon Him for help at a dead lift (as we speak commonly) and the more a man does rely upon Jesus Christ in straits, and in the time of Temptation, the more he does honour Jesus Christ. Abraham gave glory to God, he believed above hope, and under hope; and because he believed above hope, and under hope, therefore he gave glory to God, when he considered his own body. Man or woman, wouldst thou therefore now honour Jesus Christ? Say, True, I confess indeed I Have finned much; and when I look, upon myself, I know no reason why such a wretch, so great a finner as I should be saved: but because the way to honour Christ, is for to rest upon Him; and I have dishonoured Jesus Christ enough already, therefore now, through the Grace of God, I will cast the weight of my poor, guilty soul upon Jesus Christ; yea, for that very reason will I leave the weight of my guilty soul upon Him, because thereby I may honour Him. Agtain. The way to honour jesus Christ, is, So to walk, and so to live; as the men of the world may speak well of the ways of Christ by your Conversation. Mat. 5.16. Let your light so shine before men, that they may glorify God etc. The men of the world, will then speak well of the ways of Christ, when a Christian, that hath the Name of Christ in a special manner put upon him, when he does that through the strength of Christ, which the men of the world cannot do: pray for those that persecute you; do good to those that do ill to you: when a man is Abundant in the Work of the Lord, Constant therein, and Humble. For Abundant, you know what our Saviour says: In this is my Father glorified, Joh. 15.8. that ye bring forth much fruit. One Sun in the firmament, honours God the Creator more, than a hundred little stars. One strong Christian, that does much for God, honours Him more than Twenty, than a hundred weak ones. I but though a man have Abundance of Grace, and be Abundant in the work of the Lord; yet notwithstanding, if he be not Constant therein, he does not cause the way of Christ to be well spoken of: what will men say? I, he is wound up to a great height for the present, but stay a little, and you will find Him down by and by. Yea, though a man be Abundant; and Constant: yet if he be not Humble, he does not honour the way of Christ: when a man is Abundant in good, Constant therein, and walks Humbly; what says the world then? I, there's the man, if all Professors were such; I, there's an Humble man, there's a selfdenying man; I, if you were all such, if you were all such, than I should like the ways of God the better. Take heed therefore, unto your lives, that you so walk, as that the ways of jesus Christ may be well spoken of by you. In the Seventh place. Would you honour Jesus Christas you should? Then own Him: own Him in evil times, and stand for Him in the times of general decliningt. Honour est Testimonium de alicujus Excellentia: Honour is the Testimony of a man's Excellency: when I testify of an Excellency in aman, than I honour him; and the more I testify of an Excellency in a man, the more I honour him. Now the less the Truth of Christ is; and the more despised the Ordinance of Christ is, and the more I suffer for it; the more do I testify of an Excellency in Jesus Christ: What! suffer the loss of all for that which the world counts little worth! o! if there be such an excellency in a Truth, a small Truth, a despised Ordinance; What an Excellency is there in Christ Himself! Observe therefore, what those despised Ordinances are, and labour to bear them up, those Truths that the world counts small Truths, be willing to lose much for them; stand for them in times of general declining; own jesus Christ in evil times; otherways you cannot honour Him. I have done. Only thus: Be willing to stoop unto any work, (though it lies much below your condition) for Jesus Christ; and say, that you are not sufficient unto such a work: when you have done the work, set the Crown upon the head of the means, that is most properly Christ's. Some means are Natural, and some Institutional: Some means that are near unto Christ: Some means that ye use in a work, that are more properly Christ's: Choose to set the Crown upon the head of the means that is nearest to jesus Christ. Thus doing, ye shall honour jesus Christ. And Oh! my Beloved, Why should not we all now set ourselves for to honour Him? not in word, but in deed to honour jesus Christ? He hath done all for our profit, why should we not do all for His honour? God the Father honours jesus Christ, why should not we honour jesus Christ? you that have had the experience of this Truth, as I make no question but there are many here, that have had the experience of it; that whatsoever Grace the Saints have, they have it from jesus Christ: you (I say) that have had the experience of this Truth; Oh! labour now to advance, to lift up the Name of jesus Christ: Oh! that our whole life, might be nothing else, but a Christ-advancing life! you that have the experience of it, labour, not in word, but in deed to lift up the Name of jesus Christ. SERMON VI. JOHN, 1. 16. Preached at Margret's newfishstreet. Dec. 22. 1645. And of His Fullness have all we received, even Grace for Grace. THREE Things (ye heard) are to be noted in this last Clause, as it stands in relation to the former part of the verse: First. It notes An Abundance of Grace. Secondly. It notes thus much: That whatsoever Grace the Saints have, they have it from Jesus Christ. And of these Two I have I have spoken already. The Third now folloes. It notes also, An Answerableness of Grace in every Christian unto the Grace of Christ. of whose Fullness we have all received, Even Grace for Grace; Grace Answerable to His Grace. We have not only received Abundance of Grace from Christ: but whatsoever Grace, or Holiness there is in Jesus Christ, there is somewhat in the Saints that is Answerable thereunto. And this now suits with your ordinary expression: When the Seal falls upon the wax, and the wax receives it rightly; ye say, there is upon the wax, Stamp for Stamp, Character for Character, Image for Image: So here, Grace for Grace, that is, whatsoever Grace there is in Christ, there is the like stamp upon the heart of every Christian. This also suits with that expression of Scripture: Mat. 5.38 An eye for an eye; and a tooth for a tooth: That is, an eye answerable unto an eye; a tooth answerable to a tooth: So Grace for Grace, that is answerable Grace: whatsoever Grace, or holiness there is in Christ; Something in a Christian that Answers thereunto. Take Grace for Favour, Mat. 3.17 2 Sam. 12.25. for the Favour of God: And is Jesus Christ called the Beloved of God? This is my Beloved Son: So are the Saints too; Solomon called Jedidiah, The beloved of God. Take Grace for Privilege. Is Jesus Christ called the Son of God? This is my beloved Son: So are the Saints too: Every Son whom he loves etc. Heb. 12.6 Is He called an Heir, a Heb. 1.2 The Heir of all things? The Saints are said to be b Rom. 8.17. Heirs and Coheirs with Jesus Christ. Is He called c 1 Pet. 2.6. Elect and Precious? So are they too; d 1 Pet. 1.2. Elect and precious. Is He called God's e Zach. 13.7. Fellow? (as ye have it in Zachary) The Saints they are called His Fellows: f Heb. 1.9 Who is anointed with the oil of gladness above his fellows; That is, above the Saints. Is He called the Light? g Joh. 8.12. The Light of the world? The true Light? They are called Light too: h Eph. 5.8. Ye were darkness, but now are ye Light in the Lord. Take Grace for Assistance. And had Jesus Christ felt an Assistance from God the Father? As ye read at large in the 22. Psalm: so have the Saints too; i 1 Cor. 12.9. Joh. 17.9 Ibid. Joh. 1.14 Act 7.55 My Grace is sufficient for thee. Take Grace for Holiness, or Sanctification. And is He said to be Sanctified? For this cause have I sanctified myself: So are the Saints also said to be sanctified: That they also may be sanctified. Is He said to be Full of Grace? Full of Grace and Truth: So are the Saints too: (Some of them) Steven, full of Grace: and Mary full of Grace. Oh! what a glorious mercy is here before us now? Whatsoever Grace, and holiness there is in Christ; somewhat in the Saints that is Answerable thereunto. Let us awaken, and stir up ourselves for to look into it. Ye read of a fellowship that the Saints have with Christ; in that 1 Epistle of John the 1. Chapter and the 3. verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Communio, 1 Cor. 1.2 Societas Gal. 2.9. That which we have heard and seen, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with His Son Jesus Christ. He does exhort them to fellowship with them, with the Saints, upon this ground and motive, because their fellowship was with the Father, and with the Son: He does assert this fellowship with the Father, and with the Son; with the most ingenious asseveration; And truly our fellowship, may be you will think this no great matter, truly our fellowship is with the Father, and with His Son Jesus Christ. And so in that known place in the 1 Corinth's: 10.16. The cup of blessing which we bless, is it not the Communion of the Blood of Christ? (As you read it) 'tis the same word fellowship: And in the 1 Cor. 1.9. ver. 'tis said, God is faithful, by whom ye are called unto the fellowship of His Son Jesus Christ our Lord: The same word there too, The word that is used in the Acts of the Apostles, where 'tis said, Act 2.44 That the Disciples had all things common. Look therefore, as it is in a Society, where they have all things Common. such is the fellowship that is between Christ, and the Saints: They have not any Sin, but it is imputed to Jesus Christ, though it be great or small: and He hath not any Grace, but it is communicated to all the Saints; hath not any Grace, but they have some Grace or other that is Answerable thereunto: This is a great matter. Would you know the reason now? Grace for Grace, Grace Answerable to His Grace. First of all. There is a glorious, Rea. 1 and blessed union between Christ and every Christian: a union beyond all expression. It is compared indeed, unto the union that is between the Head, and the Members: the Root, and the Branches: the Husband, and the Wife: but though they come up unto what Christ intended, yet they all fall short of this Union that is between Christ and a Christian: for the Head is not in the Members, nor the Members in the Head, mutually, but Christ in them, and they in Christ: I in you, Joh. 14.20. and you in me; saith He: It is a union of mutual in-being, not a union of affection only, such as the stones have, when they lie together in a great heap: but rather, such as is between the wine and the water when they are put together, saving that they are not mixed together: Christ is not mixed with a Christian, a Christian is not mixed with Christ; Christ is not a Christian, a Christian is not Christ: but there is a union of mutual in-being. Now you know, when the fire gets into the Iron is united to it, is in it; the properties of the fire are composed to the Iron; the Iron forgets his own blackness, & shines with the shining of the fire, & burns with the burning of the fire. And as a coal, a char-coal, though it be never so dark, and black a body, when the fire comes, gets into it; the properties of the fire are communicated to it, and it burns like the fire itself, and melts like the fire itself, and shines like the fire itself. So, when the Lord Jesus Christ is united to a soul, look what Excellencies there are in Christ, what Graces in Christ, the same are Communicated to it: the soul shines with Christ's shining, and warms with His warming; there is Grace Answerable for His Grace. You know, there was a blessed union between the second Person, and our Nature, our flesh, the second Person takes our Nature upon him, and being united to our flesh, by virtue of the hypostatical union, the idioms, and properties of the one, are given to the other, God hath no flesh, God hath no blood; and yet we read in the Acts of the Apostles, of the blood of God, because of the union: the properties of the flesh, and of man's nature are given to God. Eph. 4.10. So says the Apostle: He that descended is the same also that ascended. God does not descend, for He is every where; but by reason of the union, what is proper to the flesh is given to God. And so now, in this mystical Union, there being such a glorious, and blessed union, between Christ and a Christian; whatsoever Grace, or Excellency, or property is in Christ Himself, there is an Answerableness of Grace, an excellency wrought in the heart of every Christian; he hath Grace for Grace, he hath stamp for stamp. And again, Secondly. Rea. 2 The Lord Jesus Christ is our second Adam, a Common person between God and us. Now look as it was concerning our forefather Adam, being a Common person; look what nature he had, we have: He was made up of soul and body; and so are we, His body had legs, and arms, and other members; and we have member for member; we have head for head, and arms for arms, and legs for legs: And so, he sinning, we have sin for his sin, pride for his pride, and unbelief for his unbelief; because he was a Common person. So I say, Jesus Christ, being our Second Adam; look what Grace he had, the Saints have; they have Grace for His Grace, they have Holiness for His Holiness. The Apostle says, in the 5. of the Romans: That as by one man's offence, death came: So through the gift of Grace, Grace hath abounded. But not as the offence: (says he at the 15. verse) So also is the Free-gift: For if through the offence of one man, 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. Now, if we should not have Grace for Grace from Christ, as we had sin for sin from the first Adam; how should Grace superabound? Our Lord and Saviour Christ says himself, I have life in myself, The Son hath life in Himself: Joh. 5.26. which laid to that expression which you have in the 1. of Genesis, speaks to our purpose; the 11. and 12. verses, God said, Let the Earth bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after his kind, whose seed is in itself: And so again, at the 12. verse, Whose seed was in itself. That is, these Creatures had a power in themselves to bring forth their like. And so says Jesus Christ, as other Creatures had seed in themselves to bring forth their like: So have I life in myself, and am able to bring forth my like; and so He does: for He is our Second Adam; and therefore, as we had sin for sin from the First Adam; we must have Grace for Grace from the Second Adam also. Thirdly. There is an incomparable, and glorious, Rea. 3 blessed love between Christ and a Christian. Love, loves to make a thing loved to be like itself. Love in an Inferior is of an Imitating Nature: and love in a Superior is of a Similitating Nature. Now therefore, if there be love between Christ and a Christian, they must needs be very like; and love there is: Christ loves the Saints above all the world; and the Saints love Christ above all the world. Only Christ's love exceeds: for when the Spouse speaks of Christ in the Canticles, she calls Him, My beloved, in the Concrete: but when He speaks of her, He calls her my love my dove, in the Abstract. Jesus Christ had loving thoughts towards the Saints before the world was: as ye read in the 8. of the Proverbs, and the 29. verse. Says wisdom, (and so Christ) there: When He gave to the Sea His Decree, that the waters should not pass His Commandment: when He appointed the foundations of the earth: Then I was by Him, as one brought up with Him: I was daily His delight (verse the 31.) Rejoicing in the habitable part of His earth: and my delights were with the sons of men. Jesus Christ was then in the bosom of His Father, He had enough to take up His heart with full delight; and yet notwithstanding, before the Saints were, His love was towards them, and His delight was in them: Surely, if He loved them so much before they had a being, when they have a being, He will exercise, and put forth that old, and ancient love of His in more abundance, towards them. When a man loves a Maid, or a Virgin: while she is in her father's house, she is set a part for him: but now afterward, when she leaves her father's house, and all her kindred, that she may only cleave unto him; then his heart is drawn out more: How am I engaged (says he) to love this woman, that hath left all the world to come unto me. So there was love in Christ towards the Saints while they were but set a part for Him in God's Decree: but now when they shall leave their father's house for Him, will He not then delight in them? See what is said in the 45. Psalm: Harken, O daughter, (at the 10. verse) and consider, and incline thine ear: forget also thine own people, and thy father's house: So shall the King greatly desire, (or delight) in thy beauty. But delight in them, and love them he cannot; unless they be like unto him: for the lover loves to make a thing loved to be like himself, or himself to be like to it: The lover would (if he could) melt himself into a One-ness with the thing loved. Indeed our love is scant, and we cannot do it. Moses, (of whom the Law is signified) might chip, and pair his wives nails, but he could not change her countenance. A man may love his wife, and bestow much upon her; but he is not able to change her countenance, to make her to be like himself: But Jesus Christ hath this happiness above all the world; His love hath this happiness above all other love, that He is able to melt the person loved, the soul loved into His own likeness: and therefore, wherever Jesus Christ sets His heart upon any soul, to delight in any; He draws His Image upon them, makes the soul to be like unto Him: what Grace He hath Himself, He does communicate it unto that soul, that there is an Answerableness of Grace, Even Grace for Grace. Again, There is the same Spirit in a Christian, Rea. 4. Joh. 15 26. that is in Christ. I will send (says He) the Comforter, the Spirit of truth, and He shall come unto you. The Spirit does not only come to them; but is said to dwell in them, and to be shed abroad upon their hearts. Now if a Beast had the spirit, and the soul of a man; he would work like a man, he would speak like a man: and if a Plant, if a Tree, if an Herb had the life of a Beast; it would taste like a Beast: And if a Stone, if that had the life of a Plant, it would grow like a Plant. So now, if a Christian have the Spirit of Christ, he must work like Christ, he must needs be like Christ: Now the same Spirit He hath, a Christian hath the same Spirit with Christ, and therefore needs must be like unto Him, and have Grace for His Grace. Somewhat in a Christian, Answerable to every Grace of Christ. You will say unto me: How can this be? Object. indeed it holds forth abundance of comfort unto the Saints, and an encouragement to all, to be so: But how can this be? There are some Incommunicable Properties, Personal Excellencies of Christ; Are all men Saviors? Are all men Mediators? Are all men Christ's? No, Answ. We must therefore so understand it, in things that man is capable of: We have member for member with Adam, every man, head for his head, and legs for his legs; but every man is not the first Adam, that every man is not capable of. So Jesus Christ, He is made like to us, but He is not a sinner, that He was not capable of: And so we have grace for grace, Answerable Grace; 'tis to be understood in things that we are capable of: We are not Saviors, we are not Mediators, we are not Christ's. In some of those things that we are not capable of: yet there is somewhat in a Christian, that in some other kind is Answerable thereunto: As now for example, When our Lord and Saviour Christ was Baptised, the Heavens opened, and the holy-Ghost fell down upon Him in the shape of a Dove: The holy-Ghost does not so fall down upon men now, but yet 'tis shed abroad in the hearts of all that are godly. He is the great King, and the Priest, and the Prophet of his Church: All the Saints are Kings, and Priests, and Prophets; but not to that height as He was. To open this a little, that I may clear the point. Is our Lord and Saviour Christ a Prophet? and as a Prophet does He teach His people? the Saints; in that of the Revelation, Rev. 11 3. The Two Witnesses are said to Prophesy in sackcloth. They are said to Prophesy too. Is our Lord and Saviour Christ a King? and as a King, does He Overcome, and subdue Satan? and our lusts? and the world? 1 Joh. 5.4. So do the Saints too. This is your Victory whereby ye Overcome the world, even your Faith. As a King, Does he, Overcome, and sit down in His Throne? So do they too: In the 3. of the Revelations, and the 21. verse: To him that overcometh will I grant to sit with me in my Throne; even as I also overcame, and am set down with My Father in His Throne. (Mark I pray;) Christ hath a Throne on Earth: (Says He) As Lovercame, and am set down with my Father in His Throne in Heaven: So those that overcome shall sit down; That is, Matt. 8.11. have Communion. Many shall come from the East, and from the West; and shall sit down with Abraham, and Isaac: That is, have Communion with them. So here, To him that overcomes, will I grant to sit down with me in my Throne: They shall have Communion with Jesus Christ in his Throne. As a King, does the Lord Jesus Christ Rule the Nations, Psa. 2.9. and break them in pieces with a rod of iron? So shall the Saints do in their generation, and in their way. Look I pray into the 2d of the Revelation, the 26. verse: And he that overcometh, and keepeth my works unto the end; To him will I give power over the Nations. And he shall rule them with a rod of iron: (Mark) And he shall rule them with a rod of iron: As the vessel of a potter shall they be broken to shivers, even as I received of my Father. He does not say, Even as I received this Doctrine of my Father, but as I (which you read of in the second Psalm) received this Power from my Father: they shall communicate with me in this Power: Even as I received of my Father, So shall they receive it; they shall have Communion with Him in this. Is Jesus Christ a Priest? and as a Priest, Does He Sacrifice? So do the Saints too. The Apostle Exhorts the Romans, That they offer up themselves a reasonable sacrifice. As a Priest, Rom. 12.1 does He make Intercession? So 'tis said concerning the Saints, in the 8. of the Romans: The Spirit of God that is upon them, makes Intercession with groans that cannot be expressed. As a Priest, does Jesus Christ, as our great high-Priest, Enter into the Holy of Holiest? that you will say belonged unto the Priest alone, and none might enter into the Holiest, and the Holy of Holiest but the Priest. So do the Saints too: See I pray, what Communion, and fellowship the Saints have with Jesus Christ: Says he, in the 10. of the Heb. and the 19 ver. Having therefore, Brethren, boldness to enter into the Holiest by the Blood of Jesus; by a new and living way etc. Is our high Priest entered into the Holy of Hollest as a high Priest? You shall have Communion in His Priestly Office too: and as He entered into the Holy of Holiest: so shall you too. Thus you see, there is an Answerableness in the Saints, with what is in Christ. And indeed, herein does our Spiritual Regeneration, go beyond our Generation: For, though a child be like unto the father in this, that he is a man like the father, and he hath a head like the father, and arms, and legs like the father: yet his feature may not be like the fathers, lineaments not alike: But now, in our Spiritual Regeneration, there is such a likeness; as whatsoever Grace, or Holiness is in Jesus Christ, there is somewhat in all the Saints that is Answerable thereunto. By way of Application then: Applic. 1 If this be so; That the Saints do receive from Christ's Fullness, Grace for Grace; Grace Answerable to the Grace of Christ: That whatsoever Grace, or holiness there is in Christ, there is somewhat in all the Saints that is Answerable thereunto. Then what abundance of men and women are there, even living under the Gospel, that have no present share of saving interest in Jesus Christ. Me thinks I hear this Doctrine crying aloud, and saying, stand by profane men, stand by: You that are merely Civil, and moral people, stand by: And all Hypocrites, stand by: as having no share and interest in Jesus Christ. As for Profane men: they will be Drunk, and Swear, and commit Adultery and Lie, and break the Sabbath: But would Jesus Christ do so? They count it the life of their life, and the soul of their soul, to be at a merry meeting, a jovial meeting: but would Jesus Christ do so? When Jesus Christ was upon the earth, He went up and down doing good, and scattering good, communicating good; and they go up and down scattering their sins: and is this Grace for Grace? is this Answerable? I appeal to you. As for those that are merely Civil, Moral: Though they will not swear great, and gross Oaths; yet swear by their faith, and by their Troth: but would Jesus Christ do so? They carry a secret spleen, and envy at the power of godliness, and those that have it: but would Jesus Christ do so? They frame up their Religion, and their Worship according to the Times; if Authority command it, they will they will do it whatever it be: but would jesus Christ do so? When jesus Christ was upon the earth, He was Zealous, The Zeal of thine house hath eaten me up: joh. 2.17 but they are formal, and they are Lukewarm: Oh! is this Grace for Grace? is this your Answer ableness? and are these in jesus Christ? As for those that are Hypocrites: They have always some secret sin or other, some backdoor or other that they may go out at: but had lesus Christ so? They lie contemplating, and chewing of the Devil's Cud; and are indulgent to their base thoughts, their sinful thoughts; but was jesus Christ so? They savour gifts, and expressions more than Graces: but did jesus Christ do so? They, though they seem to be mortified, and dead unto the grosser part of the world, meat, drink, and clothes: yet they are no way mortified, and dead unto the finer part of the world, their Names, and their Credits: Was it thus with Jesus Christ? Indeed an Hypocrite, through the strength of Education, living under the Gospel, may set himself to imitate Christ: but there is an Artificial imitation; and a Natural resemblance. A father may have two sons; The one that is unlike him, but imitates him: the other that does naturally resemble the father, and imitate him too: Such are the Saints, being made partakers of the Divine Nature; they naturally care for the things of Christ: hypocrites do not so. Behold! here's the Character of a Christian indeed, he hath Grace for Grace, whatever Grace there is in Christ, he hath somewhat Answerable thereunto. Oh! how few men and women are there in the world, that have a saving share and interest in Jesus Christ! Secondly. If this Doctrine be true: What a happy, Appli. 2. and blessed thing is it for a man to be in Christ! Behold! the Dignity of the Saints! Beloved! here's glory on this side glory; 'tis the glory, and the honour of a man to be like to God: 'tis the glory, and honour of a Disciple to be like his Master: 'tis the glory, and honour of a Child to be like his father: 'tis the glory, and honour of a Christian to be like unto Jesus Christ: Every Christian, hath the Image of Christ drawn upon him. Had our Lord jesus, the Great, & Mighty Potentate, only come by a poor soul, and cast His Skirt over him, and said unto the soul, wear thou my Livery: it had been a great honour to belong to Christ, to wear His Livery: But behold! here's more than so, the Saints do not only wear His Livery, but they have His Grace: and their Grace is of the same nature with the very Grace of Christ; as our Grace should a been of the same nature with adam's, if Adam had stood. Yea, not only their Grace is of the same nature; but look what Grace Christ had, they have Answerable to it. Had this great and royal Loadstone, that draws all men's hearts after him; only touched our hearts that we might have followed him; what a Mercy had it been! But behold! here is more than so: the Saints they have Grace for Grace; whatsoever Grace, or holiness there is in Christ, somewhat in a Christian Answerable thereunto. Oh! Dignity! Oh! Dignity! how can a Christian but be welcome to God the Father, that does not come only in the Name of Christ to Him; but brings the Image of Christ too with him, Grace for Grace. Oh! who would not be Encouraged to get into Jesus Christ? Oh! you that are in Christ, do you know what privileges you walk under every day? You, sometimes, are ready to envy at the men of the world: but I pray, Would you now change your condition with them? Such a one, he hath passion for passion; and pride for pride; and sin for sin with the world: and you have, Grace for Grace with Jesus Christ. Here's Dignity! here's Privilege indeed! But you will say; Quest. All Dignity calls for Duty: Suppose it be so; That whatsoever Grace, and holiness there is in Christ, there is somewhat Answerable in my soul: Oh! what is my Duty now that does flow from hence? Surely, Ans. you cannot be proud of it, for than you shall not be like to Christ; Who though He thought it no robbery to be equal with God the Father; He humbled Himself, & became of no reputation. Beloved, you know that all Talents lents are to be improved; and the greater the Talon, the more improvement is to be made; and improvement is to be made of the same kind. 'Tis our wisdom to observe what work God is a doing upon our souls, and to help forward that work. If God be working Faith in our hearts, it is our duty to help forward the work of Believing. If God be working Patience in our hearts, 'tis our duty to help forward the work of Patience. Look now, what work that is, that God is doing in our hearts, and lives for us; that work we are bound to help forward: Now hath (therefore) God drawn the Image of Jesus Christ upon your hearts, so that there is an habitual likeness in your souls unto Jesus Christ? Then it is your duty to labour for an actual likeness; to be like unto Him in all your working; to live as He lived; and to do as He did; and to speak as He spoke: labour more and more to be like unto Him in your lives. And if you say, How should that be? The Apostle tells you: Whom beholding, as in a glass, 2 Cor. 3.18. we are changed from glory to glory, according to His own Image: The serious, frequent beholding of Jesus Christ, is the only way to be like unto Him Beloved! your lives, they are divided into two parts: There is a Doing part: and a Suffering part: As Christ's Obedience was divided into Active, and Passive Obedience. Would you in the Doing part of your life be like unto Christ? Behold Him in His Doing: Omnis Christi Actio, est instructio. Every Action of Christ may be our instruction: Nothing in Christ not imitable; some things more especially. For Example: Our Lord and Saviour Christ, He made it His great business and design, To bear witness to the Truth: For this Cause came I into the world, Joh 18.37. That I might bear witness unto the Truth. Again, He would stoop to any work, though it lay much below Him: wasn His Disciples feet: lay His Excellencies, at the feet of their Infirmities. Again, When He went upon any work, He was much in Prayer first. Judas knew His Praying place. And when He was at God's work, He would not know His own Natural Relations: And therefore says He to His Mother, Moman, My time is not yet come: He does not say, Mother, Joh. 2.4. My time is not yet come: but Woman. in God's Work, He would not know His own Natural Relations. If He had to deal with man: He had a high esteem of the Saints though they were never so low: And He had a low esteem of the wicked, though they were never so rich. He did (again) so exercise one Grace, as He might exercise another. He would so rejoice in God, as He might grieve for sin; not His own, but ours: and He did so grieve for sin, as he might rejoice in God. He was very Zealous, yet he was Wise too: He was wise, and yet he was Zealous too. He was a Lamb, and a Lion: a Lamb in his own Cause; and a Lion in God's Cause. Oh! that in these thigns you would labour to be like unto Him. It would be infinite: indeed it would be beyone me, if I should single out all his Graces that were eminent in Him. He was a Heaven of Grace, full of shining stars. Behold Him in His Do: The only way for you to be like to Him in your Doing, is to behold Him in His Doing. And so for His Sufferings. Ye shall observe, He would not suffer till He was called unto it. Therefore He stood so precisely upon His Time: Joh. 7.8. My Time is not yet come. And when He was called unto it, He would not be put out of His way. If they cast water upon Him, it made Him flame the more; Mat. 16.23 Isa. 53.7 Get thee behind me Satan. In all His sufferings, He had an especial eye to other men's good: then He went very quietly; and meekly: As a Lamb dumb before the shearers, so He opened not His mouth. And He was more sensible (which I pray mark) of Gods withdrawing from Him in His sufferings, than of all the pains, disgrace, and misery that He did undergo. And therefore, when He was upon the Cross; says He, My God, My God, why hast thou forsaken me? Mat. 27.6.4 The Sun did forsake Him too; the Sun did withdraw his light; and yet He does not say, Oh! Sun, why dost thou thus forsake me? The Disciples all forsaken Him: and yet He does not cry out, Thomas, Why dost thou now forsake me? Peter, why dost thou now forsake me? He cries not out of them His body was nailed to the Cross: and he does not cry out and say, Oh! my hands; Oh! my body; Oh! the pain that I endure: but here he cries out of this: Oh! My God, My God, why hast thou forsaken me? He was more sensible of Gods withdrawing from Him, tnan of all the other miseries that He did endure. Oh! my beloved, that you would labour now, for to be like unto Jesus Christ; in your Doing: in your Suffering for to be like to Him. The sight of a gracious Christ, will make us gracious, if any thing will do it. Labour now, to be like unto Him, more and more. This is your duty that does flow from hence. You that are Saints, you that are Christ's, you that have received Grace for Grace; Christ expects, work for work, and doing for doing; that you should shine as He shined; and that you should live as He lived; that you should so walk, and be in the world, that those that do live with you may say; Here's a man, or woman that is like to Christ, that hath received Grace for Grace: now we see this Doctrine true; I cannot think of any Grace of Christ, but I see it shining forth in this man and woman. This is your Duty. Thirdly (by way of Application) If this be true: Appli. 3. That the Saints, and People of God, do receive of Christ's Fullness, Even Grace for Grace: How infinitely are we bound unto God the Father, for our Lord Jesus Christ! glorious is the fellowship, and communion that the Saints have with Christ, (as ye heard) they have not only fellowship with Him in His sufferings, to have suffering for suffering: but they have fellowship with Him in His Graces, Grace for Grace: and this fellowship hath God the Father brought you into. Mark therefore, that place again which you have in the 1 Cor. 1.9 God is faithful, by whom ye were called unto the fellowship of His Son Jesus Christ our Lord. By whom ye were called unto this fellowship. Therefore still the Apostle, he blesses God, the Father of our Lord Jesus Christ: Blessed be God, and the Father of our Lord Jesus Christ. Not barely, Blessed be God, but, Blessed be God, the Father of our Lord Jesus Christ. Beloved! Ye know there are Two great Gifts, that the Scripture makes mention of. First God makes the world, and Man: and having made man, He giveth all the world to man: there's one Gift, and a great Gift. Man having fallen, and lost his former Happiness; Christ comes into the world, the second Person becomes man; and this man he gives unto the world. First He gave the world to man: And Secondly, He gives Christ, this man, unto the world: and His second Gift is the greater Gift: it's a greater Gift when Jesus Christ was given unto the world, than that the whole world was given to man. For now, take the world; and though it hath many glorious pieces of God's workmanship; His Power, and Wisdom: yet God may give all the world to man, and not give him Himself: but when He gives Jesus Christ to man, He giveth Himself with Him. Though there be many several pieces, beautiful pieces of God's workmanship in the world; yet they carry with them but the Footsteps of God: Oh! but Jesus Christ He is the express Image of the Father; and when He gives this express Image unto a soul; as Christ is the express Image of the Father, so the soul becomes the express Image of Jesus Christ. Ye know what the Apostle says, concerning our Saviour Christ: Col. 2.9. (mark) In whom the fullness of the Godhead dwells bodily: That is, look what Attributes, and Excellencies are in God, the same are in Jesus Christ as Mediator: Whatsoever Attribute is in God, as God; the sameshines forth in Jesus Christ as Mediator. The Fullness of the Godhead dwells in Christ bodily: and the Fullness of Christ dwells in every Saint Spiritually. Jesus Christ, He hath Perfection for Perfection; He hath Attribute for Attribute; He hath Excellency for Excellency with God the Father. And every gracious godly soul, he hath Grace for Grace from Jesus Christ: Of his Fullness have we received, Grace for Grace: As the Fullness of God the Father dwells in Him bodily, so the Fullness of Christ dwells in every Christian Spiritually. And this fellwoship hath God the Father called you unto: By whom we have fellowship: 1 Cor. 1.9 this hath God the Father called you unto. Oh! how infinitely are you bound unto God the Father, to honour, and bless the Father! When ye look upon the Son, me thinks you should bless the Father: and when ye look upon the Pather, you should love the Son. As a mother does; when she looks upon her Child, she loves the father; and when she looks upon the fatehr, she loves the Child again: So a Christian, when he looks upon Jesus Christ, he should bless the Father; and when he looks upon the Father, he should bless Jesus Christ, and love Jesus Christ: Dear Father, thou hast not only given us thy Son, but given us thy Son in such a way, that we should have Grace for Grace, Answerable to His Grace: is this after the manner of men? Oh! therefore, why should we not all say, Blessed be God, and the Father of our Lord Jesus Christ. Oh! you, you that love Jesus Christ, bless the Father: and you that bless the Father, love Jesus Christ: take yourselves to be infinitely bound unto god the Father, who hath given you such a Christ as this, of whom you should have Grace for Grace. I have done. Only I would leave one Exhortation the Saints, that have received of Christ's fullness thus, Grace for Grace: It's thus, mark it I pray. Is this true, That of His Fullness ye have all received, Appli. 4. Grace for Grace, Answerableness of Grace? that ye have fellowship with Jesus Christ in all His Graces? Then be for ever contented to have fellowship with Jesus Christ in all his Sufferings. And truly, well may ye be contented, if you have fellowship with Christ in His Sufferings; if you have Suffering, for Suffering, ye shall have Grace for Grace, and Glory for Glory; if ye partake with Him in His Sufferings, ye shall partake with Him in His Graces, and partake with Him in His Glory. I say, well may ye be contented to have fellowship with Him in His Sufferings, for if you have suffering for suffering, you shall have Comfort for Comfort: if you have fellowship with Him in His sufferings: you shall have fellowship with Him in His Comforts too. (Mark ye) When Jesus Christ Suffered, Had He a Deity to support Him? So shall you have. When Jesus Christ Suffered, Had He Angels to minister to Him? So shall you have. When Jesus Christ suffered, Did He see the travail of His Soul? So shall you see it. When Jesus Christ was lift up, He drew all men after Him: So shall you do: when you are lift up for the Truth upon the cross; you are apt to think, now will the Truth suffer, now will the Cause of God fall to the ground: But remember, if you have fellowship in His Graces; if you have fellowship with Christ in His Sufferings; you shall have fellowship with Christ in His Comforts: This was one of His Comforts; when He was lift up upon the Cross, than He drew all men after Him: So, when you come to be lift up upon the Cross, then shall men be drawn after the Truths that you suffer for: and never shall men be more drawn after the Truths that you suffer for, then when you come to be lift up upon the Cross to suffer for them. Oh! who would not be willing to partake with the Lord Jesus Christ in His sufferings, to have fellowship with Him in his sufferings, to have suffering for suffering? 'Tis observed, that our Saviour never met with any great dobasement, but at that time, in the midst of that debasement, there was some break forth of Golory. He was born in a Stable, He was laid in a Manger; here was His first debasement: Here glory breaks forth; the Wise men come and fall down before Him, and offer gifts; frankincense, and myrrh. Again, He was Baptised: He needed not to have been Baptised; He was clean enough in his Nature, He put our upon him, stood in our nature: Now, He hears a Voice from Heaven, Matt. 3.17 saying, This is My Beloved Son. Again, You read of Him riding upon an Ass: Not riding in a Coach drawn with Lions, and drawn with Elephant's Saviour, riding upon an Ass, in a mean way, a debased way; now breaks forth some glory, now they cry, Hosanna, Hosanna to him. Again, upon the Cross, there he was most debased; then breaks forth some glory: The Sun, that stands still, and vails his face, as one astonished at the world's Saviour: Now does the vail of the Temple rend in sunder, now Glory breaks forth in the midst of his debasement; Thus it was with Christ. Have you suffering with him for sufferings? Have you fellowship with Christ in his sufferings? you shall have fellowship with Christ in his Comforts. Oh! therefore I beseech you be contented now to have suffering for suffering with Jesus Christ; and whensoever any suffering comes, especially for the Truth, boggle not at it, be content, and say within yourselves, Oh! blessed be the Lord, that hath called me out to this work! I shall have this fellowship with Christ in his sufferings, I shall now have suffering for suffering, therefore I shall have Comfort for Comfort, I shall have Grace for Grace, I shall have Glory for Glory: Oh! who would not be encouraged? I leave this Exhortation with you, comfort yourselves in these words, and never startle at suffering, as herefore; but make account of this, That if you have Grace for Grace, ye may meet with Suffering for Suffering; but than you shall have Comfort for Comfort, and ye shall have Glory for Glory. Think on these things, and the Lord give us to practise them. THE SPIRITUALL-ACTINGS OF FAITH Through NATURALL-IMPOSSIBILITIES. Rom. 4. vers. 19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarahs' womb. Rom. 4. vers. 19 And being not weak [or weakened] in Faith. etc. IN this latter Part of the Chapter ye have the commendation of Abraham's faith; Preached at Margaret's New-fishstreet. Fev. 23. 1645. described from the Subject or Matter of that he believed, in the 18. and 19 verses. From the Manner of his believing, He staggered not, (at the 20. verse) at the promise of God through unbelief, but was strong in faith, etc. From the Cause of his faith, the sight of God's Al-sufficiency and faithfulness, being fully persuaded, that what he had promised he was able also to perform. From the Effect of his Faith, He gave glory to God. First of all for the Subject, or the Matter that he believed; more plainly expressed in the 18. v. Who against hope believed in hope, that he should become the father of many Nations, according to that which was spoken, so shall thy seed be: Aggravated and enlarged in this 19 verse; The Matter that he believed was enclosed with many difficulties, he believed that he should be the father of many Nations, and that in his seed all the Nations of the world should be blessed, herein he had an eye unto Jesus Christ; but now his own body was dead, being about an hundred years old, and Sarahs' womb dead, yet notwithstanding says the text, Being not weak in the faith, he considered not his own body now dead, nor yet the deadness of Sarahs' womb. You will say, Obj. How can this be the Apostle here says, Abraham considered not his own body being now dead, when we read in the 17. Chapter of Genesis, and vers. 17. (unto which Story this Chapter relates) it is said, That Abraham fell upon his face, and laughed in his heart, and said, Shall a child be born unto him that is an hundred years old? and shall Sarah that is ninety years old, bear? Did not Abraham here, consider the deadness of his own body? and the deadness of Sarahs' womb? why does the Apostle say thus then? Some answer it thus, Answ. That the Apostle here speaks of the first giving out of the promise unto Abraham, which we read of in the 12. of Genesis; but that cannot be, he was not then an hundred years old; He considered not his own body now dead when he was about an hundred years old, and so 'tis said, he was an hundred years old in the 17. Chapter, of Genesis and the 17. verse; therefore it must relate unto that. Others, they answer it thus, That Abraham hideed at the first did consider his own body, and did doubt through unbelief: but afterwards Abraham recollected himself, and got over that unbelief; but the Apostle he speaks the contrary in the 20. verse, He staggered not at the promise through unbelief. Others, they answer it, by labouring to sinned out some mystical interpretation of those words, Shall a child be brone unto him that is an hundred years old? and shall Sarah that is ninety years old bear? as if Abraham (say they) had said thus, Lord, thou hast some secret meaning in these words, I pray thee speak it out unto me, and tell me plainly thy meaning; and therefore, (say they) God answered to that purpose in the 19 verse, And God said, Sarah thy wife shall bear thee a son indeed. I mean according to my words, Sarah shall bear thee a Son indeed. But we need not strain for any mystical interpretation, or expression: when Abraham says, Shall a child be bron unto him that is an hundred years old? (In that seventeenth of Genesis and the seventeenth) they are words not of Doubting, but words of Enquiring: Abraham desiring to be further satisfied, and rightly to understand the meaning of the promise, and rightly understanding the meaning of the promise, says the Apostle, He did not much mind, he did not throughly mind, he did not stand poring upon, or considering the deadness of his own body, or the deadness of Sarahs' womb. There are three things (especially) considerable in these words. Frist of all, That Abraham's body and Sarahs' body are dead, after God gives out a promise of a great seed of his. Secondly, That notwithstanding this, yet Abraham believed & is commended for it, He being not weak in the faith, considered not his own body being now dead. And thirdly, That in all this he had an eye unto Jesus Christ, as I shall show you afterward; Accordingly I would take up three observations thus. First, When God intends to fulfil his promise by giving any special blessing to the children of Abraham, he does first of all put the sentence of death upon the blessing, and upon all the means that do lead unto it. Secondly, That then, and then especially it is the duty of all the children of Abraham to trust in God. And thirdly, That no difficulty can stand before faith; true, saving, justifying faith carries the soul through all difficulties, discouragements, and natural impossibilities to Jesus Christ. I begin with the first at this time. When God intends to fulfil his promise by giving any special blessing to the children of Abraham, Doct. to believers, he does first put the sentence of deathupon it, and upon all the means that do lead unto it. A promise of a great seed like the stars of heaven, and the sand upon the seashore, is given to Abraham; but before it is fulfilled, Abraham's body is dead, and Sarahs' womb dead; the sentence of death put upon the mercy, and the means that do lead unto it; and herein Abraham is held forth for our example, it was written not for his sake alone, (at the 23. verse) but for us also, to whom it shall be imputed (at the 24. verse) And as thus it fell out with Abraham, so it falls out with all the children of Abraham, with all believers, when God intends to give any special or great mercy by fulfilling his promise, he does first of all writ down the sentence of death upon the mercy, and upon the means that do tend unto it. The Saints and People of God, lsa. 62 12. they are called the Redeemed of the Lord, not only because they are redeemed from hell and from wrath, but because that they have their mercies and blessings in a way of Redemption; there is a line of that great mercy of Redemption that runs through all the mercies which they have; they have Health redeemed our of the hand of Sickness, they have Liberty redeemed out of the hand of Straitness, they have peace redeemed out of the hand of War, they have Assurance redeemed out of the hand of Doubting and Unbelief, they have Mercy redeemed out of the hand of Misery, they have Joys and Comforts redeemed out of the hand of Grief; they are the redeemed of the Lord, whatsoever great Mercy or Blessing they have, they have it in a way of Redemption; Thus it was with Abraham. And was it not thus with Joseph? (I shall not have time to speak of the Patriarches all of them) Joseph you know had a promise by way of vision, Gen. 37. That his sheaf should be higher than all the sheaves, and all the sheaves of his Brethren should bow down to his, the Sun and the Moon should bow down before him (his Father and mother;) this promise was afterward fulfilled when his Brethren went down into Egypt, and bowed before him there, and his Father went down into Egypt; but first of all Joseph is sold into Egypt, the sentence of death put upon the Mercy; the promise did bring forth, but it had a sore and a hard labour first. And was it not thus with the People of Israel? they had a promise of great increase like the sands upon the sea, and that they should be brought into the Land of Canaan; first the sentnece of death is put upon both these, their Males are to be cut off from Egypt, and before they come into Canaan, they must go into a howling wilderness; thus the sentence of death passes first upon the mercy before they do come to it. And was it not thus with David? David had a Kingdom promised him, that he should be the King of Israel, but first of all David must be thrust out of the Kingdom, he must into the wilderness, he must be hunted up and down there like a partridge, David must be a Traitor first before he can be a King, and David must be a Rebel first in the eyes of the King before he can come to the Kigndome and to the Throne; he had the mercy afterward, but first the sentence of death was put upon it. So Job; a great and a large and a comfortable Estate that God gave unto him, but first he is plundered and spoiled of all, a sentence of death passes upon all his comforts; And is not this Gods dealing with his People still? look I pray into the 11. of the Revelation, and ye shall see how the two witnesses are to far; After three days and an half, (at the 11. v.) the Spirit of life from God entered into them, and they stood upon their feet, and great fear fell upon them which saw them and they heard a great voice from Heaven; saying unto them, Rev. 11. come up hither; But I pray mark, they are killed first; at the latter end of the 7. verse, He shall make war against them, and shall overcome them, and kill them, and their dead bodies shall lie in the street of the great City which spiritually is called Sodom and Egypt; and they of the People, and Kingreds, and Tongues, and Nations, shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves: There is a Spirit of life enters into them afterwards. I but first of all a sentence of death passes upon them; this is God's way and manner of dealing with his People, with the children of Abraham, with those that are true Believers. What Reason for it? This seems somewhat strange: Not a blessing or a mercy of any great importance, or concernment, but the sentence of death passes upon it first: What Reason for this? Why is God pleased to take this way with his own people, the Children of Abraham? First of all, Reas. 1 God doth so give blessings, and mercies unto his own people, as, That he may be most of all seen therein. Beloved! God doth not only give us these outward creature-comforts, for to supply our Wants, but to bear up the honour of his own greatness. You have not fish out of the water, only to supply your wants: nor fruit from the earth, only to supply your wants: nor light from the Sun, only to supply your wants, but to bear up the honour of God's greatness also. When he gives unto his people, he does give in such a way, as may most of all bear up the honour of his own greatness: if it were only to supply their wants, then possibly, the sentence of death should never come upon the second cause: but now, it is also to bear up his own honour the honour of his own greatness and that is done this way. Hereby God is known to to be a living God: so long as there is life in the means, God is not so well known to be a living God: but when all means are dead, and yet the mercy comes, Oh! says a soul, now I see that God is a living God. Hereby the Power of God is made known; he must needs be great in power, that can say to things that are not, Bee; and give a Resurrection unto dead things: so long as there is strength, and ability in the means, men do not so much consider the power, and the All-suffciency of God: but when all means are strengthless, and all means are dead, and yet the mercy comes; Oh! says a soul, now I see that God is a God Almighty, God All-sufficient. Hereby he is made known under the name of Jehovah; a Being that gives a Being unto all other Being's; faithful in fulfilling his promise: so long as there is a being in the second cause, and in the means; God is not known by the name Jehovah: but when there is a sentence of death put upon the second cause, and yet the mercy comes: Oh! now says a soul, I see that God is Jehovah, a Being that gives a Being to all other Being's. Therefore God does it. 2. Reas. And then again secondly, God does go this way with his people, with believers, the children of Abraham, That they may learn more to trust unto him, to trust unto God alone: You know what the Apostle says in the first of Timothy the fifth chapter and firth verse, She that is a widow, and desolate trusteth in God. We seldom trust in God, till a desolation come upon the means: A widow that is desolate, trusteth in God; when desolation comes upon the means, than we learn for to trust in God. One that does learn to swim, so long as he can touch the bottom, can touch the earth with his foot, he does not commit himself unto the stream: but when he can feel no bottom, than he commits himself unto the mercy of the waters: Now so long as a man can stand upon the second cause, he can feel the bottom with his feet, he does not commit himself to the stream of mercy: but when once the second cause is gone, and he cannot feel the bottom; then he commits himself unto the stream of mercy. And you shall see the Apostle gives you this account of it, in the second of Corinth's, the first chapter, and the ninth verse, But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead. This is another reason, why God is pleased to go this way. Again, Reas. 3 Thirdly, It is fit that all believers should be conformable to Jesus Christ. It was thus with Christ. we read in that second of the Philippians, of our Lord and Saviour, That God highly exalted him, and gave him a name above every name. But see first of all, a sentence of death passes upon his name, He was made of no reputation (verse the seventh) he was made of no name first: And being of no reputation, took upon him the form of a servant, and was made in the likeness of man: wherefore God hath highly exalted, and given him a name which is above every name. He brought salvation, life to ligth; he spoiled Satan but first of all he was spoiled himself, and a sen tense of death passes upon him before he brought things unto life and he gives you to understand thus much himself, & here he holds forth himself for our example; in the twelfth chapter of John says he, at the twenty third verse, The time is come that the Son of man should be glorified. Well, but how? Verily, verily, I say unto you, except a corn of wheat fall to the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. Thus he comes to his glory, he must die first, and so he must come to glory. If any man serve me, (says he at the twenty sixth verse) Let him follow me, and where I am, there shall also my servant be. This is the way that Christ went, and this way God took with Christ. Love loves to be like unto Jesus Christ: and Faith loves to go in the garment of Jesus Christ: as with him, so with the Saints. And then again fourthly, Reas. 4 God is pleased thus to order things in the dispensations of his grace, and mercy, That the comforts of his people may be the more sure, and steadfast. If our comforts hang at the girdle of the creature, they are most uncertain: but if they be laid up in God, in his promise, upon his power; then they are certain. He that is engaged in the crowd, must be carried too and fro in the crowd: And he that is in a ship, must be carried as the ship is. If a man stand upon a bank of Ice, he is apt to slide; but if he stand upon dry ground, he stands more sure: All the second causes, they make but a bank of Ice; and when a man stnads on them; and his comforts on them he is apt to slide: the only dry ground is God's power, and God's faithfulness, and his promise. That a man's comforts therefore may not slide, but may be more sure, and steadfast; God takes this course with his people, putting a sentence of death upon the mercy, and upon all the means that do lead unto it, before he gives it out unto the soul. I but you will say, Object. This shakes the very foundation of all my comfort: for it this be true. That when God intends any special mercy to the children of Abraham, he does first put the sentence of death upon it, and upon all the means that do lead unto it: then surely, I am none of the children of Abraham, I never had any skpeciall mercy yet given unto me; I do not find that it hath been so with me. No, what then? Because your experience don't speak it, Answ. is it not therefore true? Some would have the Sun set by their watch, and not their watch set by the Sun: some measure the truth of all the doctrines that they hear by their own experience, and if their own experience speak them true, than they are true; otherwise not, But I say, what then? It may be thou art a man, or woman, that the Lord never gave out a promise to thee, not a promise to thy soul: some there are in prayer, that by the strength of their memory can reach in a promise; and when Art, and memory reaches in a promise into prayer, the sentence of death, does not then pass indeed: but when the Lord gives out a promise to the soul, than the sentence of death passes upon the business, upon the mercy, and upon the means that do lead unto it. I appeal unto all the Saints here: Whether ever had ye any great mercy in all your life; but first of all, there was a sentence of death passed upon it, and upon all the means that did lead unto it? And therefore, thought thou sayest, this shakes the foundation of thy comfort, truly, better a rotten foundation should be shaken, then stand. But you will say, Quest. Is it so with the Saints in regard of all their Spirirtuall blessings too? Yes. Answ. When ever did the Lord give an Ordiance to his people in the way of a special mercy, but first of all the sentence of death came upon the business, and upon all the means that did lead unto it? When did the Lord ever give any grace to his people, but first of all the sentence of death past? when ever did the Lord give any encouragement in duty to any of his children, but first a sentence of death past? When ever did the Lord give any great enjoyment of himself to any of his children, but first a sentence of death past? When ever was a poor soul made fruitful, but first a sentence of death past? Oh! never any more barren than I, never any more dead than I; Our Lord and Saviour Christ, he promises his Disciples, that he would send them the Holy-Ghost, the Comforter: but before the Comforter came, he goes away himself from them, and they were left, and never in such a sad condition as immediately before the Comforter came. And if you mind it here, though Abraham had many acts of Faith, yet this act of faith is singled out from all the rest of the actings of Abraham's faith; wherein Abraham is held forth as a pattern for all believers. The grace of a godly man, is his soul's Resurrection, We are risen, being risen with Christ, by grace we rise: Now says the Apostle; 'tis in regard of the Resurrection, is with seed that is sown: it first dies, and then it rises. The Saints, and people of God, they have all their graces, and all their comforts in a way of Resurrection. This is the way therefore God takes with his people. Only, take along with you, these three or four cautionall considerations. First, this is to be understood concerning the great and the special belssings and mercies which believers have. There are some blessings and mercies that are more common and ordinary; some that are more special and greater. I do not say, that this is true concerning every common and ordinary blessing that a believer hath, that he hath no blessing, no mercy; but first of all a sentence of death is put upon it, and upon all the means that do lead unto it, but (I say) its true concerning the great, and the special blessings and mercies. We read of Abraham that he had other children, it was not so in regard of them, but Isaac was the great blessing; it was so in regard of Isaac. The children of Israel, they had their daily bread, and their water; their daily provisions, we do not find it in regard of them: but they had Manna from heaven, and they had water out of the Rock, they had special water, special bread, so in regard of these. And therefore if you look into Exod. 15. you shall find there at the last verse. They came to Elim, where were twelve Wells of water, (according to the twelve Tribes, every Tribe had twelve) and threescore and ten palm trees, (according to the number of those that went down to Egypt,) But now before they had these twelve Wells of water, yea read at the 22. verse, that they went three days in the wilderness, and found no water, at the 25. verse, you read of waters they had that were very sweet: but before that, the water was bitter it was called Marah, And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah. And the people murmured against Moses, saying, what shall we drink? and he cried unto the Lord, and the Lord shown him a tree, which when he had cast into the waters, the waters were made sweet. The special waters and blessings of God's people come to them thus. Again, the sentence of death may be put upon your mercy in another man's hand. It was a great mercy, even to Isaac, that by him all the Nations of the world should be blest; but the sentence of death was put upon this mercy in Abraham's hand, as well as in his own; Thou comest it may be to the preaching of the word, and thou art converted by such a sermon; thou dost not see how the sentence of death was put upon this mercy before thou hadst it: may be the sentence of death was put upon it in the Minister's hand, in the Preachers hand, may be he had laid aside those Doctrines, and those Truths, and thought to preach upon another matter; may be the sentence of death was put upon thy mercy in his hand: so sometimes it is in another man's hand. Again, though the sentence of death be put upon a mercy, before a believer comes to it; yet it is much according to the life of the mercy that is afterward. If the life be great, the death is great, If the life be small the death is small. And sometimes the sentence of death falls mostly upon the apprehension: as it was with Hagar; she was in the wilderness, and she thought she should die for want of water: only (said she) I won't see my child die, and there was a Well by. So that now, here the sentence of death lay mostly upon her own apprehension. And thus you have it also with Joshua of whom you read in the first of joshua; the Lord makes him a great promise: now therefore arise, (says he at the second verse) go over this jordan, thou and all this people; every place the sole of your foot shall tread upon; that have I given unto you. And at the latter and of the fift verse. I will be with thee, I will never leave thee nor forsake thee. Now if you look into the seventh Chapter, you find that Joshua had rend his clothes (in the sixth verse) and fell to the earth upon his face, before the ark of the Lord, until eventide, and joshua said alas, O Lord God, wherefore hast thou at all brought this people over jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelled on the other side Jordan, why? what's the matter? you read there went up 3 thousand men of the Israelites, and thirty six men of them were smote by the men of Ai. Here was cause now of fear, but no cause of such expressions as did fall from joshua: a sentence of death passes upon the mercy, but it lay mostly upon the apprehension of joshua. Sometimes it falls more upon the apprehension, and less upon the thing, sometimes it falls more upon the thing, and less upon the apprehension: but always more or less, when God intends any great or special mercy to his people, to the children of Abraham, he does first cause the sentence of death to pass upon it, and upon all the means that do lead unto it. You will say then, Quest. why does God give the promise? I confess this is true, I seldom had any great mercy in all my days, but first of all, the sentence of death came upon it: But one thing seems very strange to me; that the Lord should give out a promise, first a promise given out, and then comes the sentence of death upon the mercy, and upon the means that do lead unto it. What should be the meaning of this? why does the Lord deal thus, give out a promise first? A promise is given out twice. At the first, Answ. 1 before we do use the means, to encourage us thereunto. Afterwards upon some encouragements that we do meet with in the use of means. When the Lord does first give out the promise, a sentence of death than passes, that he may show you where the mercy lies. As the mother does deal by her child; shows the child where the meat stands: child, thou art not yet fit for it, thou shalt have it in due time, look, here it stands. Or as a father that shows the child where the money lies: child, time is not yet, but there the money lies, there's the bag it's in, none shall take it from thee. So does God do: you think that the Mercy lies in the second cause; No, says God, here, here's the bag that it lies in. Therefore he does first give out the promise, that he may tell the soul where the Mercy lies, show the soul where it is. And then again. Answ. 2 God does therefore give out the promise, notwithstanding the sentence of death; because he intends not to give the Mercy presently. You think it may be, that assoon as you have a promise set on upon your heart, you shall presently enjoy the Mercy: Nay, but God does therefore give you a promise, because you shall not have it presently. As for Example: If I would pay a man my money down presently, I would not give him a bond: but my very giving him a bond, argues, I am not to pay him presently. So the Lord, he gives out a promise, and you think now, you must have it presently: No, (says the Lord) but because a sentence of death is to come, and thou shalt not have it presently; therefore I give out the promise. And again thirdly, Answ. 3 God does therefore give out the promise notwithstanding his sentence of death: that your hearts may be borne up against all discouragements, when the womb of the second Cause shall be dead. God sees that his child, or servant, is going to a great storm: there's such a child of mine (says God) he is going into a great storm, and his Faith will be put to a great stress; therefore I will furnish him with Cables, and good Anchors; I'll throw him out a promise. You think, because God gives you a promise, because God gives you Cables, because God gives you Anchors, therefore you shall come to land presently: the Lord does therefore give you a promise, because he does see that a storm is coming: you mistake the way of God in his promise, this is God's way, he gives out a promise, and then causes the sentence of death to pass upon the business, and upon all the means that do lead unto it. I come unto the Application. Whilst I stand upon this truth, Applicat. me thinks I see matter of great, and everlasting encouragement to all the Saints and people of God: be not discouraged, but rather keep silence, wait, and stay upon God when the darkest times go over your head; when the sentence of death is put upon the Mercy, and blessing which you do most desire. This is God's way, when he intends any great Mercy to any of his children, he puts a sentence of death first upon it. Oh! when death sits upon the means, Psal. 116.11. than we conclude all's dead, the Mercy dead, all's gone; and we are very apt to have despairing thoughts, and to make despondent conclusions. I said in my haste (says he) all men are liars: Samuel says, I shall have a Kingdom; the sentence of death is put upon the business; All men are liars. Psal. 31.22. So in another place: I said in my haste, I am cast out of thy sight: shall I see the face of God? nothing but death upon all the means; Isai. 38.11. I am cast out of thy sight. So with Hezckiah, I said (says he) I shall be cast out of the Land of the living. And so now adays: I thought indeed that we should have had a Reformation; but now nothing but sad Division: I thought we should have had free enjoyment of all the Ordinances: but now the sentence of death put upon all. I had thought I should have had Assurance, and never doubted again; but now death put upon it, and upon all the means that do lead unto it: all's dead, all's gone: Oh! we are very apt to be much discouraged, & to make strange conclusions when death comes upon the means: 'tis a hard thing to keep from such conclusions: For the business comes to a Vote (as it were) it comes to a Vote before the Soul. The question is (saith the Soul) whether I shall be saved or no? As many as are for the Affirmative, say, I: I, says the Promise. As many as are for the Negative, say, No: No, says Threaten; and, No, says guilty Conscience; No, no, no, says a thousand sins. The question is, whether I shall be delivered or no? I am in such an Alliction, and straightness; the question is whether I shall be delivered or no? As many as are for the Affirmative, say, I: I, says the Promise. As many as are for the Negative say, No: No, says Providence; No, say all second Causes, and all the means round about; No, no, no, say a thousand sins. Now my beloved, it's a hard thing for a poor Soul to give an Affirmative with the bare Promise, when all else gives a Negative: but the reason is, because this truth that now I am upon, is not by you; were but this truth by you, it were easy to give an Affirmative with the bare Promise, when death sits upon all the means. As for example: Suppose our Army by in the field, engaged with the enemy; a Troop routed, a Regiment routed, a Wing routed; Come, (says a carnal Soldier) fellow Soldiers, shift for your lives, for we are all undone and spoiled: Nay, not so, stay (says the believing Soldier) this is God's way; when God intends any great Mercy to his people, he does first of all put the sentence of death upon it, and upon all the means that do lead unto it: and therefore, come, fall on, fall on, brave hearts, fall on; for this is God's way: ans so it proves many times. Or suppose a man be in some personal strait or affliction: the Devil, the Tempter he comes; ye see in what strait ye are; there's no means at all for your deliverance, you had as good take such and such an indirect course; why should you wait any longer? Nay, says the Soul, but I have learned otherwise: when God intends any great Marcy to his children, he does first of all put the sentence of death upon it, and upon all the means that do lead unto it: and therefore I will wait on God still, I may be in God's way, this may be God's way; it may be the Lord is in a way to give me a greater Mercy than ever I had in all my days. Oh! my Beloved, that you would but gird this truth upon your thigh, how might you cut off all discouragements as they rise upon you. You will say, Quest. How does this cut off discouragements? some things there are that die, and never rise again, as Beasts: some things there are that die, and do rise again, as Men: The sentence of death is upon the Mercy that I do much desire; and did I know indeed, that it should rise again, it were a matter of great Encouragement to me, but that I do not know. For Answer, Answ. I shall only say thus much to it: A may be of Mercy, is a sufficient ground for our reliance and support of the Soul upon God. Mark, there is two acts of Faith; the Faith of Reliance, and the Faith of Assurance; Assurance, that causes Joy; Reliance that causes Quietness: Accordingly there are two Objects of Faith; A shall be of Mercy, that is the Object of Assurance; A may be of Mercy, that is the Object of Reliance. Ye shall observe therefore, that when the Lord would call out his people to an act of Reliance upon him, he holds out a may be of mercy to them: Zeph. 2.3. Seek the Lord, ye meek of the earth; seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lords anger; ye know the place in Zephaniah: And if you look into the 1 Samuel the 14. Chapter, ye shall find, that this may be was that encouraged Jonathan (at the 6. verse) Jonathan said to the Young man that born his Armour: Come, and let us go over unto the garrison of these uncircumcised: it may be that the Lord will work for us; for there is no restraint with the Lord to save by many, or by few. It may be the Lord will work for us, for there is no restraint with the Lord, to save by many or by few. This encouraged Jonathan, and hereby he incourages his Armour-bearer. So, when a man can say thus: it may be the Lord will show Mercy to me in such a work, or in such a business; there is no restraint with him; it causes the Soul to rely on God. Now this Doctrine, it holds forth a may be to you, a may be of Mercy to you; though you have not an Assurance that this mercy that hath the sentence of death upon it, will certainly rise again; yet notwithstanding, seeing it is God's way, this is God's way with the Children of Abraham; when he intends to give a special Mercy, he does put a sentence of death upon it. This holds forth a may be unto you, a may be of Mercy this Doctrine holds forth unto you. Why therefore (my beloved) should we not rely upon God, when the sentence of death is put upon the means, upon all the means that does lead unto the Mercy that you most desire? But you will say unto me; Is there no way, Quest. no means to spy out God's meaning in this particular? Oh! that I did but know, whether this Mercy that hath the sentence of death upon it, shall rise again: how shall one know that? are there no means to know it? whether a Mercy shall rise again, when the sentence of death is upon it? I shall speak but two things unto that, briefly. A Christian may have some persuasion of the Resurrection of his Mercy when the sentence of death is put upon it; Answ. 1 by the frequent visit of the promise; mark, when God intends any special Mercy to his people, he gives out a promise; then comes the sentence of death: but if he intends to fulfil the promise; he does cause the promise frequently to visit the Soul, even when the sentence of death is upon the business; often to knock at the door of the Soul. When there is between two Young people kept from marrying by their Parents, and the Young man often is at the house; ye say, surely, if the Parents were but dead, there would be a marriage quickly, by the frequent visit. So now, when the promise does frequently visit the Soul in the time when the sentence of death is upon the business, it argues that the Mercy is not quite dead. Moses had a promise in a vision: the Bush burning, and not consuming; Israel in Egypt, and not destroyed: Moses, he carries this promise along with him in his bosom: indeed we do not read of it till Moses comes to die; and when Moses comes to bless the People: Deu. 33.16. The good will of him that dwelled in the Bush, be with you. This same promise kept Moses company all along; and though the sentence of death was often put upon the business, yet notwithstanding, in that the Mercy came and visited him, it argued that this promise was not quite dead. So by the frequent Visit of the same promise; Job. 14.9. Though the Tree be cut down; yet through the sent of those waters it shall rise again. But especially, in the second place: A Christian may have some comfortable persuasion, that the Mercy is not dead, but sleepeth By the First-fruits of the promise. When the Jews kept the Feast of the First-fruits; they knew that the Harvest was not fare off. And so, when the First-fruits of a Mercy comes, we may know that the Mercy, or blessing is not fare off. Beloved, God does use to give the First-fruits of a blessing, before the great blessing comes. It's a good speech of one says he: God does with the same seal, seal divers matters; one Mercy is made a seal to another. God does give one Mercy, as a pledge of another, and as a seal of another. And so our Saviour Christ does, in that 9 Chapter of Matthew, we read of a certain Ruler, that came to him for his Daughter; and he said, (at the 18. verse) My Daughter is ever now dead, but come, and lay thine hand upon her, and she shall live. Here was his unbelief, that he should say: Come and lay thine hand upon her; Christ could have healed her, without coming to her: But Jesus arose, and followed him. And behold a woman (at the 20. verse) which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort, thy Faith hath made thee whole. And the woman was made whole from that same hour: And when Jesus came into the Ruler's house, and saw the Minstrels, and the People making a noise: He said unto them, Give place, for the maid is not dead, but fleepeth: And they laughed him to scorn. He did a miracle in the way, as a pledge unto them that he would do this miracle also, that he would raise up his daughter: and by this miracle that he did in the way, he did give them a seal of the miracle following, of the Mercy following. Thus he does many times. Thus he dealt by David: the Lord made David a promise of the Kingdom, to give him the Kingdom, bring him to the Throne: David, he is thrust out into the Wilderness: well, when he is there, Saul he persecutes him, hunts him; Saul, comes so near him, as that Saul is on one side the hill, and he on the other, nearer: But even there Saul is delivered into the hand of David. This now, this Mercy here in the Wilderness, was a pledge to him of the Kingdom afterward. So now is it with you: hath the Lord given you a promise of some great blessing, or some great Mercy? and thereupon does the sentence of death come upon it, and upon all the means that do lead unto it? In the interim, between the promise, and the fulfilling; does the Lord deliver you from some affliction that rises up in your way: the Interim-mercy, the deliverance being of the same nature with the Mercy promised, is a pledge unto you, that the Mercy shall rise again; though the sentence of death be now upon it. And thus you should look upon things. But while I am upon this, 'Tis enough for the Reliance of the Soul upon God, A may be of Mercy: I say, a may be of Mercy, is enough for the act of Reliance. And this Doctrine always hold forth this truth unto you, that there is a may be; because, when God intends to fulfil his promise, by giving any special blessing, or Mercy to the children of Abraham; he does first of all put the sentence of death upon the blessing, and upon all the means that do lead unto it. Shall we not then wait upon him? keep silence in the day of trouble. I'll give you two or three encouragements hereunto, and so I will wind up all. Beloved, The sentence of death (you say) is upon the Mercy, or the blessing that you do much desire. If ever the Mercy rise, and the grave-cloathes be taken off; it shall be the choicest Mercy that ever you had in all your lives. Abraham had divers sons, but the jewel was Isaac, the dead Mercy: Hannah had divers children, but who like Samuel? the found Mercy? Mercy once lost, and then found, is a choice Mercy, it is the greatest Mercy. First I say, If ever you come to find the Mercy you have lost; if ever that rise which the sentence of death is put upon, it shall be the greatest Mercy. Job had a good Estate: but when all was plundered, a sentence of death came upon all: when he came to his comforts, and his Estate again, than it was done. Some have observed concerning Joseph, that according to the several links of his Affliction, were the pearls in the crown of his Mercy: there's observed some eight or nine. I shall not have time to enlarge myself in them; only thus: Joseph he is sold by his Brethren into Egypt; Answerable unto that, joseph's Brethren come down to Egypt, and worship before him. Joseph is accused for wronging his Mistress, sad reproaches cast upon him; Answerable to that, a Herald proclaims before him: This is the man whom the King honours. Joseph is thrown into prison, the irons enter into his soul; Answerable to that, a chain of gold is hung about his neck. Joseph a poor stranger, brought as low, as ever man was; Answerable to that, he is made next in the Kingdom to Pharaoh. Beloved, if the dead Mercy rise: as your bodies when they rise, they rise in glory: So when the Mercy rises, it will rise a glorious Mercy. And as it shall be the greatest Mercy that ever you had: so it shall be the surest. That is most certain, that is certain after uncertainty. Whose assurance was like to Thomas'? Oh! says Thomas, My Lord, and My God; two My's, My Lord, and My God; it came out of doubting. A Tree that stands after shaking, stands the most firmly: Assurance after doubting is the strongest Assurance, surest Assurance. As 'tis the greatest Mercy; so I say, it shall be the surest Mercy, if ever the Mercy rise. And then again, Lastly: As the surest, so it shall be the sweetest Mercy. The children of Israel, they had wholesome meat, and water, and drink: but the sweetest water was that, which they had after no water: water out of a rock, that was like honey: And a Mercy that comes out of a rock, that comes from out of the sentence of death, from under death; it shall be the sweetest Mercy. You know what the Father of the Prodigal says, when his son was come home: he calls his friends together: Lak. 15.32. Come (says he) and make merry with me; for this my son was dead, and is now alive: Calls his friends together, and speaks thus unto them. So shall it be with the Soul, when the Mercy lost, is found, when the Mercy dead is raised: then the Soul shall call in his friends; Come, O my friends; Come, I'll tell you what the Lord hath done for my Soul: here, here is a Mercy dead, and 'tis now alive: Come, make merry with me, O my friends; this my Assurance it was even dead, and 'tis now alive: Oh! this Blessing, this Blessing it was dead; but 'tis now alive: Come and make merry with me, O my friends; for this Mercy was dead, and 'tis now alive. Thus I say: if this Mercy rise that hath the sentence of death upon it; it shall be the greatest Mercy; it shall be the surest; and it shall be the sweetest Mercy, that ever you had in all your days. And therefore, who would not wait upon the Lord? who would not wait upon the Lord, when the sentence of death is put upon the Mercy, and upon all the manes that do lead unto it? Oh! my beloved in the Lord; that you would but possess your hearts of this one Truth, this Mercy: how quiet would your Souls be under all the distempers, and the troubles of the time; Nationall distempers, Personal distempers. When you look upon the troubles that are abroad; yet your hearts would be quiet, and you would say, well, but yet notwithstanding, we may be in the way to the greatest Mercy that ever England saw; why should we be thus discouraged? Oh! my Soul wait upon God, this is God's way; he never gives any great Mercy to any of his people; but first he does put a sentence of death upon it, and upon all the means that do lead unto it: And therefore, notwithstanding all, yet we may be in God's way: Therefore, Oh! my Soul, wait on him. Thus much for this time. Rom. 4. vers. 19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarahs' womb. THe words (as ye heard the last day) are spoken concerning Abraham: Preached-at Margaret's New fish-street. March. 2. 1645. And they hold forth three great Truths unto us. The First is this: That when God intends to fulfil his promise, by giving any special blessing to the children of Abraham: he does first put the sentence of death upon the blessing, and upon all the means that do lead unto it: Abraham's body is dead, and Sarahs' womb is dead; when God had promised him a great seed. The Second is this: When God is thus pleased to put the sentence of death upon a blessing, or the means that do lead thereto: Then, and then especially, 'tis the duty and commendation of all the children of Abraham to believe in God, and not to stand poring upon the means, and the deadness thereof. He considered not his own body being dead, nor the deadness of Sarahs' womb. The Third is this: That no difficulty can stand before Faith: true saving, justifying Faith, carries the Soul through all difficulties, discouragements, and natural impossibilities to Jesus Christ. Thus it was here with Abraham: he being not weak in Faith, he had an eye unto Jesus Christ. I have done with the First; and my desire is now at this time, to dispatch the Second. When God is pleased thus to put the sentence of death upon a blessing; Doctr. or the means that do lead unto it: it is the duty of the children of Abraham then to trust in God; not to stand poring upon, or considering of the means, and the deadness thereof. Thus it was here with Abraham: God made Abraham a promise that his seed should be like the sand, and like the stars for multitude: But Abraham's body is dead, and his wife's body is dead: Notwithstanding, Abraham considered not the deadness of the means. And in all this he is held forth for our Example, as you heard the last day. As he did therefore so must we do. The Doctrine is somewhat large. I shall break it asunder into three parts, and endeavour to clear up these three Propositions unto you, for the proof of the whole. First, That a mere rational considering of the means, and the deadness thereof: is a great, and a special enemy to the work of believing. Secondly, That when all means fail, 'tis the duty, and commendation of the children of Abraham, then to believe. Thirdly, That so to do, is exceeding pleasing to God, and most acceptable. First, That a mere rational considering of the means: the straightness, or scantiness; narrowness, or deadness of the means, is a great, and a special enemy to the work of believing. Abraham being not weak in Faith, considered not his own body being dead. If he had considered, he might have been hindered in his Faith. Ye read of Zacharias (that good man, Father of John the Baptist) that when the Angel brought him tidings of a child, in way of his special Mercy; he would not believe it. And in the 1. of Luke, and the 20. verse: ye read how he was punished for it: Behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words. But what hindered him? what kept him off from this work of believing? you shall find at the 18. verse; too much attendance unto, and considering of the means, and the deadness thereof. Zachary said unto the Angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. He looked too much upon, and considered, he stood poring too much upon the means; and this was the enemy unto his Faith. You know Beloved, that the Scripture hath laid a flat opposition between Faith, and sense. We live by Faith, says the Apostle, and not by sight, or by sense. The reasons drawn from sense, are sense: and when a man does live by reason drawn from sense, and bears up his heart therewithal, he does live by sense. If you live by Faith, you don't live by sense: if you do live by sense, you don't live by Faith. They are as two buckets, the life of Faith, and the life of sense; when one goes up, the other goes down: the higher Faith riseth, the lower sense and reason: and the higher sense and reason, the lower Faith. That is true of the schools, Reason going before Faith, weakens, and diminisheth it: But Reason following upon Faith, increases and strengthens it. Besides, you know Paul says; Not many wise etc. Why not many wise called? Those that are wise, they consider the things of God, and of the Gospel in a mere rational way, and therefore not many wise are called: it hinders them from the work of believing: Luther says well: If you would believe (says he) you must crucify that Question, why? God would not have us so full of wherefores. And if you would believe, you must go blindfold into God's command: Abraham subscribes to a blank, when the Lord called him out of his own Country. Besides, You know the great field that Faith hath to work in; the large and vast Orb, and Sphere that it hath to move in. Faith can go into the Old Testament, and run up as high as Adam, and come back again to the Soul, and tell the Soul: I have seen a man whom God hath pardoned that damned all the World; and why may he not pardon thee? Faith can run up to Heaven, and come home again to the Soul; and say, I have seen the Glory there: be of good comfort, there's enough in Heaven to pay for all. Faith can run unto God's All-sufficiency, to God's Omnipotency; and having viewed that well, it returns to the Soul home again; and says, be quiet, there's enough in God alone: and Faith having placed, and seated itself upon this high Tower and Mountain; God's Omnipotency and All-sufficiency; it hath a great prospect, it can look over all the World, and look into another World too: but now Reason, it gets upon some little Molehill of Creature-ability; and if it can see over two or three hedges, 'tis well And therefore; Oh! what a pain is it to Faith, to be tied to Reason. I suppose you will all say, that if a man were able to go a journey of two or three hundred miles a foot, he were a very good footman: yet if you will tie him to carry a child of four or five years old with him; you will say, it would be a great luggage to him; and the man would say, pray let this child be left at home: for though he may run along in my hand half a mile, or go a mile with me; yet notwithstanding I must carry him the rest of the way: and when I come at any great water, or to go over any hill, I must take him upon my back; and that will be a great burden to me. And thus 'tis between Faith and Reason: Reason (at the best) is but a child to Faith: Faith can foot it over Mountains and Difficulties, and wade through Afflictions, though they be very wide: but when Reason comes to any Affliction, to wade through that, and to go over some great Difficulties; than it cries out and says, Oh! Faith, good Faith go bacl again, good Faith go bacl again: No (says Faith) but i'll take thee upon my back Reason: and so Faith is fain to do indeed; take Reason upon its back: but, Oh! what a luggage is Reason to Faith? Oh! what a burden is Reason to Faith? Faith never works better, then when it works most alone. The mere rational considering of the means, and the deadness thereof, is a great and special enemy to the work of believing. That is the First. The Second Proposition is this; That when all means fail, and seem to lie dead before us; than it is the duty, and commendation of all the children of Abraham, to believe: That is, to believe the thing may be, and so to rest, and rely on God in Christ. Thus it was here with Abraham. And hath not the Lord commanded by the Apostle, saying; Let them that suffer according to the will of God, commit the keeping of their Souls to the hand of God, as into the hand of a Faithful Creator? the 1 of Peter 4.19. When ye are scrupled about your Election or Reprobation, you look upon God, as a Potter, that hath power over the clay, to make it either a Vessel of honour or dishonour: But when you are to believe, than you are not to look upon God as a Potter, that works out of clay, or out of materials; but as a Creator, that works out of nothing; yea as a faithful Creator, that will be sure to work out of nothing, whom you shall be sure of. Thus than you are to look upon him. You know the place in the third of Habakuk, and the 17. verse: Although the Figtree shall not blossom, neither shall fruit be in the Vines, the labour of the Olive shall fail, and the Fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, I will joy in the God of my salvation; the Lord God is my strength etc. Thus Habakuk believed. Beloved, we are so to believe as the promise runs; Gods promise is the rule of our Faith: look how that speaks, so may we believe. The promise and Faith is the buckle and clasp fit for one another. Now the Lord does not only promise to help the children of Abraham, Isai. 41 17. but he promises to help when all means fail: When the poor and needy seek for water, and there's none. I pray look into that third of Jeremy, and the 8. verse: Behold, (says the Lord) I will bring them from the north Country: his people scattered here into the Land of the North. And gather them from the coasts of the Earth, and with them the blind and the lame, the woman with child, and her that travaileth with child together, a great company shall return hither. The Lord promises to bring them bacl to their own Country from the Land of the North. I but may some say, Object. I am a poor blind man, and I shall never find the way home again. Says he, Answ. I will gather them from the coasts of the earth, and with them the blind. Oh! Object. but I am a poor lame man, and I shall never be able to go so far. And with them (says he) the blind and the lame. Answ. Oh! Object. but I am a woman with child, surely, I shall never be able to return to my own Country. Yes, Answ. (says he) the woman with child. I, Object. but I am a woman like to be in travail about that time: surely I shall be left behind, I shall never return to my own Country. Mark, Answ. the woman with child, and her that traivaileth with child, and a company shall return. God does not only promise help, but he promises to help the children of Abraham when all means fail. And if you look into the New Testament you will find, that several promises which are given out in the Old-Testament, upon special and extraordinary occasions, assuring help beyond means; are brought down into the New-Testament for us to apply there. When the Devil came to tempt our Lord and Saviour, to turn stones into bread: says our Saviour, Man lives not by bread alone, but every word that proceeds out of the mouth of God. Math. 4.4 Now if you look into the eighth of Deuteronomy, and the third verse, you will find, that those words were spoken upon an extraordinary occasion, help beyond means: He humbled thee, and suffered thee to hunger, and fed thee with Manna, which thou knewest not, neither did thy fathers know: that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord. And so here in this fourth of the Romans, Abraham believed, when all means failed, he believed the promise, and he is brought down for our example, that we should believe the promise also when means fail. And if you look into, and consider the eleventh of the Hebrews, where you have a catalogue of many believers, ye shall find, that many of them, believed when the means failed, beyond means, and yet they are all brought down, and made mention of for our example. Surely, therefore 'tis the duty of the children of Abraham to believe when all means fail, and seem to be dead before us: Means for the Soul, Means for the Body, Means for the Family: Means for the Churches. Take this for the reason: Reas. Such a Faith is to be exercised unto God, as is suitable unto that God in whom we do believe. If the God in whom we do believe were a God that did help only by means, than we were to trust so unto him: but being he is such a God as works beyond means, we are to exercise a faith towards him, suitable to this God in whom we do believe. So in regard of our Love; We must love God with a love worthy of God. Now if a man should only love God, for benefits and blessings that he receives from him: and not for the holiness, and excellency that is in God himself; this love were not worthy of God. So in regard of our faith: if we should only believe God in regard of the reason, and experiences, and means; this faith were no way worthy of God. I will believe a man, I will believe the worst of men, the vilest man, so fare as I can see him, and shall I believe God no further? We must believe with a faith worthy of God; faith is not worthy of God, unless we believe beyond means; this is the faith that is worthy of God; this is the faith required, and commended. Take but one Scripture for it more. In the seventeenth of Luke, there were ten Lepers came unto Christ, desiring cure, saying, Jesus, Master have mercy on us (at the thirteenth verse) When he saw them, he said to them go show yourselves unto the Priests. And it came to pass as they went they were cleansed. It seems they were not cleansed then as he spoke, they were not cleansed when Christ says, Go and show yourselves to the Priests: for it is said, as they went they were cleansed. Why then should they show themselves to the Priests? They were to show themselves to the Priests, to bring an offering for their cleansing: yet, says our Saviour, go show yourselves to the Priests: They were to believe that they should be cleansed, although they saw themselves full of Leprosy. So, although a soul sees himself to be full of Leprosy, yet notwithstanding it is to rely upon Jesus Christ, and to believe as if he were fully cleansed: This is the second Proposition. The third will make out this the more full: Thus to believe when all means fail, is exceeding pleasing to God, and most acceptable. This kind of faith Christ commends in Thomas: Joh. 20.29 Thomas (says Christ) thou hast believed because thou hast seen; but blessed are those that do believe and have not seen. Blessed is any man that does believe, though his hands may be full of sense: but of all believers, blessed is that believer, that believes beyond sense, that believes and hath not seen. There are two especially that Jesus Christ does commend for believing: Mat 15.28 Mat. 8 10 the Canaanitish woman; and the Centurion. To the one, says he, O woman great is thy faith. Concerning the other: I have not seen such faith, no not in Jsrael. And both of these believed above hope, and under hope, when the means in view, seemed to chide them off from believing. In that eleventh of the Hebrews, many of the Saints are commended for their Faith: They had other graces, wherein they did excel: Moses was a Meek man, he is not recorded there, and commended for his meekness, but for his Faith. Samson was a stout, and a resolute man: he is not commended there for that, but for his Faith. They had other excellent graces, but this grace of Faith is singled out to wear the Crown: Heb. 11.39 They all obtained a good report through Faith. That wears the Crown of all other graces. And you shall find that that Faith was mingled with many weaknesses: Rahab, one of those believers, what a deal of weakness passed from her, in her believing. Yet notwithstanding, though their Faith was clogged with many weaknesses, yet their Faith is commended, and most of them believing beyond means, and when all means failed: plainly speaking out this truth to us: The great acceptation that such a Faith hath with God. Beloved! this faith, believing when all means fail, and lie dead before us, turns God about; (as we may speak with reverence) and make God, of an enemy, a seeming enemy; to become our friend. If you trust unto your friend, for a kindness; he will do it because you rest on him: if you rest upon an enemy, he fails you: but if you rest on God, he will therefore do it because you rest on him, and he will become your friend by your resting on him. Oh! I have been a great and a wretched sinner: Yet notwithstanding, I know there is infinite riches of grace in Christ, and therefore says the soul, I will rest on him: yea Lord, though thou kill me, yet will I rest upon thee. I, (says the Lord) wilt thou now rest upon me, now I frown, now I chide, now I have a rod in my hand, now I have a sword in my hand to kill thee (as it were) will't thou now rest upon me? Well, be of good comfort, thou art mine for ever: Man, or woman, go in peace, good is thy faith. This resting thus upon God, when all means fail, it melts God's anger into love. And besides, it is that faith that is most successful, the most speeding in prayer. You may look into the second of Chronicles the thirteenth Chapter, and you shall find there, that Abijah going to war with Jeroboam, had not more then half so many as Jeroboam had. Abijah set the battle in array with an Army of valiant men of war, even four hundred thousand chosen men: A great Army. But Jeroboam had as many again. And Jeroboam also set the battale in array against him with eight hundred thousand chosen men, being mighty men of valour. I pray now let us consider, how went the day? Read the seventeenth verse. Abijah and his people slew them with a great slaughter: so there fell down of Israel five hundred thousand chosen men: Five hundred thousand chosen men slain. How came this about? Read the eighteenth verse. Thus the children of Israel were brought under at that time, and the children of Judah prevailed, because they relied upon the Lord God of their Fathers. Or as some books have it, because they stayed upon the Lord God of their father. The means was too scanty, it was short; they rested upon God beyond the means, and see what great success they had upon this: they were but four hundred thousand, against either hundred thousand; and they slew five hundred thousand men. So successful is this work, and this way of believing. It is this faith that now I am speaking of; believing when all means fail, and lie dead before us: that does honour God especially; which doth justify the soul: It is the soule-saving faith of all. Pray look into the seventh of Luke, and consider it well. It is said at the last verse. Jesus said to the woman, they Faith hath saved thee, go in peace: but here's no mention at all before of her Faith: There's mention of her love, in the forty seventh verse, I say unto thee, her sins, which are many, are forgiven, for she loved much. There's mention before of her tears, at the eight and thirty verse. A woman in the City; which was a sinner, brought an Alabaster box of ointment, and stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. Here's mention of her tears, here's mention of her Liberality, and Bounty, and Love to Jesus Christ: and yet our Lord and Saviour Christ, does not say thus: woman, thy tears hath saved thee, go in peace: Woman thy Repentance, and thy Humiliation hath saved thee, go in peace, he doth not say, thy Love to me, and thy Bounty to me hath saved thee, go in peace, woman: No, but our Lord and Saviour, he saw a secret work of reliance upon himself in this woman, for she was a great sinner, and he says unto her, woman, Thy Faith hath saved thee, go in Peace. This is the soule-saving faith, thus to believe when all means fail, and seem to lie dead before you. Surely therefore, to do thus, must needs be exceeding pleasing to God, and most acceptable. And so I have done with those three Propositions: Applic. and now come to the Application. If these things be so: Oh! what manner of Faith should we have? Will ye only believe when means are strong, and have life in them? Ye have read of the unbelief of the people of Israel when they were in the wilderness: being in the wilderness, they wanted much outward provision, ordinary provision; and by occasion thereof they murmured, full of unbelief, in so much as the Lord was angry with them, and slew them, so that they never came into the Land of promise. But I pray, what was their unbelief, for which God did slay them? Was it this that they did not believe when they had means? No, but that they did not believe when all means failed, when all outward means failed; that is their unbelief. Beloved, we have their promises, we have their Example, we have more means of faith then they; and shall not our Faith rise higher than theirs? Shall not we believe an inch beyond the means? You have heard the Doctrine: 'tis the duty of all the children of Abraham to believe when means fail, 'tis exceeding pleasing to God, and 'tis most acceptable. Oh! What an encouragement is here, to believe above hope, and under hope, and when death sits upon the lips of the second cause, and speaks nothing but terror! Some there are, that say, they can believe for their bodies, but they cannot trust God for their Souls when means fail: Some say, they can trust God for their Souls when means fail, but they cannot trust God for their Bodies: some say, they can trust God for Themselves but they cannot trust God for their Families; what shall become of my wife and children? Some say, they can trust God for their Families; but they cannot trust God for the Church; when a strome rises, they cry out and say, Lord, carest thou not that we perish? though Jesus Christ be in the ship with them. We are very ready, and apt to hunt after the means when we want them: and to rest upon them when we have them. And there is a great propenseness in us to doing, rather than unto believing; before conversion: and in the point of conversion. Before conversion: says the young man, Mat. 1916. What shall I do that I may inherit eternal life? And in the point of Conversion, in the second of the Acts, What shall we do to be saved? And Paul himself, Act. 9.6. Act. 6.30. Lord, what wilt thou have me to do? The Jailor too, What shall I do to be saved; What shall I do? But I pray mark the Apostles answer to the Jailor, when he cried out and said, Oh! What shall I do? The Apostle does not say, go fast, and pray, though he had need to do that: but the first work that the Apostle does put him upon, is, Believe and thou shalt be saved, This is the work. And therefore, john 6.28, 29. when some came to Christ, and asked him this question, Master, what shall we do that we may work the works of God? says Christ, This is the work of God, that ye believe in him whom he hath sent. And of all workings of Faith, this same believing when all means do fail, and seem to lie dead before us, is that which is most pleasing to God. Oh! that we could learn, Oh! that we could learn this point, to believe when the sentence of death is passed upon a business, and upon all the means that do lead unto it. You will say, Object. I am afraid to believe when means fail, for God hath commanded us to use means: and as in angling of fish, a man is to have his eye upon the cork, so he is to have his eye upon the means; God hath commanded us to use the means: True, Answ. in your fishing and angling, you have an eye unto the cork; but in Christ's fishing there is another cork that you are to have an eye unto; Christ commands to believe. Master (say they) We have fished all night, and caught nothing; nevertheless at thy command we will cast in again. Luke 5.5. The same God that hath commanded you to keep the ten Commandments, commands you to believe when all means fail. And whereas ye say, ye are afraid to believe when you have no means, because God hath commanded you to use the means, and now means are wanting. I shall desire you to consider with me but these four things. First of all, Thou sayest, means fail, and seem to lie dead before thee, and thou art afraid now to believe; but it may be, that this is the time that God does take away the means on purpose to try thy Faith. Beloved, there is a time when God does purposely take away the means to try a man's Faith. God does first try our Faith, before he does feed our sense. When our Lord and Saviour Christ, was to work that great miracle, feeding so many thousand with five barley loaves, and two small fishes, we read in the sixth Chapter of John, and the 5. verse thus, Jesus lift up his eyes, and saw a great company, and said to Philip, whence shall we buy bread, that these may eat? Why did our Saviour Christ thus put Philip upon it? read what follows. And this he said to prove him: He took away the means; and this he said to prove him. There is a time when the Lord does sometimes take away the means on purpose to prove thy Faith; how dost thou know, (man or woman) whether this be not the day and the time? Thou sayest, thou canst not believe, because means fail; it may be 'tis the time of thy trial, God sending this time of purpose to try thee. Again secondly, Consider this; God does never give to supply our lusts, but to supply our wants. Possibly there may be means to supply thy want, though not means to supply thy lust. When our Lord and Saviour Christ fed so many thousand, what did he feed them with? Five barley loaves and two fishes; not with Turkey, not with Partridges, john 6.9. not with Quails, not with Chickens; but with barley loaves. It may be thou hast a barley loafe-meanes, but thou hast not Chicken-meanes; and because thou hast not means to supply thine appetite, and to supply thy lust, thou sayest thou hast no means, and all means fail: Oh! this is very ordinary among some people; because they have not means to satisfy their mind and their lust, therefore they say, that all means fail. I beseech you Beloved, consider whether there be not this great mistake, when you say, that all means fail; only a failing of means to supply your appetite and your lust, but not a failing of barley loave-meanes; whether there be not always that means left by God. In the third place, But suppose that all means fail indeed, and lie dead before you; now Faith is a means to a means: (mark) now Faith is a means to Faith, Faith hath a commission from God to put life into that means that lies dead before you; Faith hath a power from God to make that a means which was none before. Poor Soul, thou standest quaking and shaking at a distance & sayest, Oh! there's no means but contrary means: Come up to that contrary means, come up to it in a way of believing, and thy very coming up to that which thou look'st upon as contrary, through thy faith will be made a means to thee. When the Apostle Peter was in prison, the Angel comes to him, strikes off his chains, and bids him go out presently; Peter does not say thus, what should I stir for? Lord, Sir, there is an iron gate to go through, there are so many guards of Soldiers to pass through; Peter does not say so, but rises in a way of believing, comes to the iron gate in Faith, and when he comes at it, the iron gate doth open: And so it will be with you; indeed if you come unto that which seems a contrary means, in a natural way, the iron gate still continues shut; but Oh! if you would use your Faith, come up unto that which you look upon as the most contrary, in the way of believing, faith hath such a power from God, to put life into that means that lies dead before you. And in the fourth place: consider this for your further encouragement: that look what way God is used to walk in towards you, the same way you may boldly expect him in Does the Lord use to walk towards thee in a way of preventing mercy? You may boldly expect him in that way. Does the Lord walk towards you in an extraordinary way? (as in these times he hath towards us, though an unworthy people:) I say, does the Lord walk towards you in an extraordinary way? Hath he done so heretofore? You may expect him in that way. Now I appeal to you, you that are the people of God; hath not the Lord walked towards your Souls in an extraordinary way? Hath not the Lord said concerning Christ, His name shall be called wonderful? Isa. 9.6. As you are known by your name, Richard, or Thomas, or John; so Jesus Christ shall be known by this name among his people, Wonderful: working wonders. Hath not the Lord said, His way is in the deep? Beloved, Psa 77.19 the Lords way is in the deep, towards his people, and towards the wicked: towards his people, his way is in the deep when he walks towards them. Behold (saith he by the prophet Jeremy, speaking concerning the times of the Gospel) a new thing will I work, I will do a new thing, a woman shall compass a man; you read it; but as Calv in reads it, jer. 31.22. A woman shall lay Siege to a man. That is, the weaker shall take the stronger. And, says the Lord, never tell me 'tis a new thing; and such a thing as was never done before, I'll never stand upon that, I le do things never done before, I'll do a new thing (saith the Lord) I will lead you in a way that was never went, never trodden before; I'll do a new thing. And when the Lord walks in an extraordinary way towards you, now his way is in the deep. His way is in the whirlwind (says the Prophet) Oh! beloved, Nah 1.3. shall we tie God to means then? True, God hath commanded you to use the means when you have them: But where hath God forbidden you to trust in him when you have no means? Thus Abraham did, he considered not his own body being dead, nor Sarahs' womb being dead; for this his faith is commended; So shall you be. Oh! that our faith were right: Oh! that we could learn to live by faith, at a higher rate than ever yet we have done. Time yet may come, for aught we know, that you may find more use of this point. But you will say unto me, I am afraid I shall presume: Obj. trust in God when all means fail, means for my soul, and means for my body, and means for my family! trust in God now! I am afraid I shall presume: presumption is a great sin. Mark. I shall only tell you what 'tis to presume, Answ. (in answer to this) praesumo; is to take a thing before 'tis given, or offered: Mercy 'tis always offered to a poor sinner: Jesus Christ came to save sinners, and die for sinners; thou canst not take mercy before 'tis offered. For a man to think that he shall fly in the air with wings like a bird, this is to presume for a man to put God upon provision for his lust, this is to presume: for a man to put God upon extraordinary, where ordinary may be had, this is to presume. But for a man to rely upon God for necessities in extraordinary cases, when ordinary cannot be had; this is no presumption, but Faith. Mark, I say, to put God upon extraordinary, when ordinary may be had; this is presumption: But to rely upon God for necessities in an extraordinary case, when it cannot be had in an ordinary; this is no presumption at all. Beloved, 'tis presumption in the highest degree for you and me, (poor creatures) to tie up the hands of God, to labour to do it is dangerous. As for example: one poor Subject to go to his Prince, and tie up his hands and feet, or to go to his Palace, and nail up all his doors, and leave him but one little wicket to come out at; this is presumption. And so, for a man to tie God to means, to tie God to a time, to tie God to this or that means, to tie God to means in general: this is presumption. (Mark) Some there are that tye God to a Time: Oh! if mercy does not come by such a day, or such a time, I am undone for ever. Others they won't tie God to a Time, but they will tie God to this or that particular means: Oh! if mercy come not that way, or by that means, I am gone, I am lost for ever. Others, they won't tie God to time, nor to particular means; but they will tie God to means in general, they won't believe God a whit beyond means, and so tye God to means in general: Ah, what is this but rank presumption? for a poor creature, to tie up the hands of his Creator! the fin that you seek, and think to avoid, you fall into: This is presumption. And beloved, do you know how prejudicial this is to your selves? As a dishonour to God; so a great hindrance to yourselves to do thus: it turns God out of the way of his mercy; Nay, (says God) seeing you will have no mercy but in a road of means, you shall have none but in a road of means; so mercy comes thin, and scant, and by little drops; whereas otherwise mercy would come thick, and full, and large. Hereby you are put upon indirect means to get out of trouble: pray, what is the ground that causes men to use indirect means to get out of trouble? is not this at the bottom? you think means must be used; this is at the bottom. Beloved in the Lord, as you do desire God may not be dishonoured, that Mercy may come full and not scant unto you, learn to believe at another rate then ever you have done; when all means fail and seem to lie dead before you, then believe: so for thy Soul, so for thy Body, so for thy Estate. You will say, How should I do this? Quest. to believe when all means fail and lie dead before me? I have a great prospect in my sins; the guilt of one sin comes and that hath a blow at my conscience: and the guilt of another sin that comes and that gives a blow to my conscience, and my conscience is all black and blue with blows, and they all cry out and say, poor damned, damned and undone creature, and I see no way, no means at all left for my salvation; Ah! Lord, what shall I do to believe now when all means fail? I shall only speak a word to it, and so wind up all, Answ. thus; Know, that thou mayest trust God, that thou mayest find Mercy, that thou mayest believe in such a case as this is. Beloved, therefore thou hast not believed in such a case heretofore, because thou didst think thou mightst not believe. But now know from the Lord, 'tis no temptation, 'tis no presumption, in such a case as this thou mayest lean thy poor guilty soul upon God this day. I am loath to make comparisons between one duty and another; but if there be any compares, this act of believing when all means seem to lie dead before us, is more than all thy prayers and tears: Thou criest out and sayest, Oh! that I had tears in prayer, Oh! that God would enlarge my heart in prayer, Oh! that God would break this hard heart; and blessed be the Lord indeed when so it is. But now, art thou in such a case? hast thou a prospect of all thy sins, and all means seem to lie dead before thee? and dost thou now go unto Jesus Christ, saying to him, Ah, Lord, I have been a great and a wretched sinner; yet now, hearing of thy free and rich grace, I do throw myself upon thee; Lord, if thou killest me, yet I will trust in thee; through thy grace, I will never return again unto folly; only Lord, I do lean my Soul upon thee; as for comfort, Lord give me comfort when thou wilt; only, I lean my Soul upon thee? I tell thee, this act of thy Faith is more pleasing to God, than thy twenty years' tears, than thy twenty years' prayers, if there be any compare. But why then (my Beloved) should you look at this as a matter of presumption, to trust upon God and upon Christ in this condition? know 'tis your way unto Jesus Christ when all means fail; Oh! 'tis the only way for your deliverance, deliverance from your sins, and the fear of your sins; carry this rule home along with you; deliverance is then nearest when Faith works highest, and Faith then works highest when all means are lowest. Do not stand poring then, (Christian) done't stand poring upon the deadness of the means, or the deadness of thine own heart. As the sight, beholding, and gazing upon beauty, is a snare, and a temptation to those that are given to wantonness: and the sight of much gold and silver and fine houses, a temptation to those that are given to worldliness: So, the sight, and beholding of the deadness of the means, is a great snare and temptation to those that are given to doubting and those that are given to unbelief. Does the means therefore lie dead before thee at any time? Soul, man, or woman, go to the Lord, and say thus, Ah! Lord, turn away mine eyes from beholding this same dead means; away, away to the promise, when all means fail, now bear thyself at length upon the promise, go unto Jesus Christ, throw thyself now at his feet, and say, Lord though thou kill me, yet will I trust in thee, if I perish; I will perish here. Do this and live. And thus I have done with the Second Proposition. And so much for this time. Rom. 4. vers. 19 And being not weak (or weakened) in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarahs' womb. THe words are spoken of Abraham: and they hold forth Three great Truths, as ye have heard. First, That when God intends any great mercy, or blessing to the children of Abraham; he does first put the Sentence of death upon the blessing, or mercy, and upon all the means that do lead unto it. Secondly, That then, and then especially, 'tis the duty of all the children of Abraham, of all believers then, for to trust in God. Thirdly, That no difficulties can stand before Faith: true saving, justifying faith, carries the soul through all difficulties, discouragements, and natural impossibilities to Jesus Christ. I have done with the two former, and am now to speak unto the third. No difficulties can stand before Faith: Doct. 3 True saving, justifying Faith, carries the soul through all difficulties, discouragements, and natural impossibilities to Jesus Christ. Abraham had a promise given him, that his seed should be as the stars of Heaven: and that in his seed all the Nations of the world should be blest. Upon this promise, Abraham's body is dead, and Sarahs' body is dead: Now Abraham believes. Being not weak in Faith, he considered not the deadness of his own body. And in this he had an eye unto Jesus Christ: for this was imputed to him for righteousness; and herein he is held forth as an example to us that believe with a justifying faith, in this chapter. So that where ever there is true, saving, justifying faith, it carries a man through all difficulties, through all natural discouragements. For the clearing whereof, I shall deliver myself in these four things. First, I will show you, That the way to Jesus Christ is clogged with many difficulties, and natural discouragements: this as a rice unto all the rest. Secondly, That true, saving faith, will carry one through all these. Thirdly, That nothing else can do it. And Fourthly, What it is in true, saving, justifying Faith, that does is? How this Faith comes to do it? First, The way to Jesus Christ is clogged with many difficulties, or natural discouragements. No sooner does a man begin to look after Christ, but difficulties, and natural discouragements do arise; and they are pressed by Satan with much violence. When the children of Israel began to make out of Egypt, Pharaoh doubles their task, and labours to make their way grievous, and troublous. And so soon as a soul gins to look after Christ; Satan, and the world labours to make his way troublous. The Devil is the great hunter of Souls: So long as the Game goes well with the hunter, and he is going into his snare, he makes no noise; but if once the Hare, or the Game begin to decline the snare, and go another way, than he hoops, and he hollows, and he makes a noise, that he may scare it into the snare again. And so, as long as men are going into the Devil's snare, he makes no noise; but if once they begin to turn aside from his snare, than he raises Town & Country, and a great noise is made to scare the soul in again He knows that a candle may be easily blown into light, when 'tis new put out. Paul met with no buffet of Satan, till he had been taken up into the third heavens and seen the glory there. So long as Paul went on in his pharasaical way, he met with no opposition: and so long as a man goes on in the way of the world, or in some pharasaical Devotionall-way, that is not the way of the Gospel, he meets with no opposition: but when once the Lord takes him (as it were) into the third heavens, and shows him the glory of Christ, than Satan gins to buffer him. Nature within us, that stands and says, Will you go to Christ? 'tis impossible that ever you should get him. And the world without: Will you go to Christ? you will lose all your friends: Will you become a fool too? What with the world, and what with the flesh, and what with the Devil, the way to Jesus Christ is clogged with many difficulties. And this will appear yet further, if you consider the Nature of Faith and the worth of it. 'Tis a grace, a Gospel grace, a precious grace, whereby we do come to Christ. I say, 'Tis a grace; Nulla Virtus sine lapide. When our Lord Jesus Christ was crucified, they rolled a stone over his sepulchre, and when the Disciples came, they said, Who shall roll away the stone? Mark 16 3 And as our Lord himself had a stone roul'd upon him, so the more of Christ is in any virtue, the greater stone, and the greater difficulty is rolled upon it; every virtue, and every grace, hath one stone or other that is roul'd upon it: but the more of Christ in any thing, the more, the greater is the stone that is roul'd upon it. Faith is an excellent grace. 1 Pet. 1.7. The trial of your Faith is more precious than gold, says the Apostle; what is Faith itself then? It is the Intelligencer of the Soul, the directrix or Queene-regent of all the graces, it sits at the stern, and guides the whole Vessel. 'Tis that grace that gives a Being unto a Christian, other graces the Wellbeing. It is that grace that brings Christ and the Soul together: It is that grace, that covers the defects of all other graces; Ephes 6.16. 'Tis called the shield; a shield does not only cover the body, but the rest of the armour; Faith does not only cover the Soul, but the defects of all other graces. There is an excellency in grace: excellent things and jewels they are hard to come by. Therefore by it we come unto Christ. He that comes over the River, must come from that side of the water, if he will come to this: And he that comes to Christ, he must come from his old Customs, and his own Engagements, and his own Righteousness: this is a hard thing. I may say in some respects, 'tis harder to believe, then to keep the ten Commandments, because there is something in nature towards them. Christ is the way to Heaven, and Faith is the way to Christ (understand it rightly) Faith is the way to Christ; now therefore it being so hard a work to believe, surely, the way to Jesus Christ must needs be laid with many difficulties, and natural discouragements. But that is but the rice. Secondly, Though the way to Jesus Christ be clogged with many difficulties, True, saving, justifying Faith, will carry us through all difficulties, discouragements, and natural Impossibilities to Jesus Christ. 'Tis that grace that is opposed to the sinful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostle speaks of; He being not weak in Faith, he considered not his own body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he staggered not; the word you translate staggering, in other places 'tis translated doubting, Nothing doubting; but the same word is translated also; discerning; Not discerning the Lord's body. 1 Cor. 11.29. And, so the word will fully bear that signification. When a man looks upon things with an eye of reason, he makes a discretion of Dijudication of things: some things are facile easy; some things are hard. But when a man looks by faith, upon the power of God, there is not that discretion there. All things are easy to the eye of faith, that looks at the power of God. You shall observe therefore, that when our Lord and Saviour himself, would bear up the hearts of his disciples over all discouragements, he directs them to this work of believing with a saving, instifying faith; you know the place, Let not your hearts be troubled, john 14.1. ye believe in God, believe also in me. An Hebraisme, noting a Similitude: The father works hitherto, and I work. That is, as the father works, so I work. So here, ye believe in God, believe also in me. That is, as ye believe in God the father, so believe also in me; ye believe that God the Father is able to provide for you: believe in me, that I am able to satisfy for you. If you would not have your hearts troubled that I am now to leave you, at the many discouragements that you are to meet withal; 'tis not enough for you, that you believe in God, as God; but you must believe in me also, as your mediator, and rest upon me: True, saving, justifying faith, is the only means to bear up your hearts through all this trouble, And if you look into the 17. of Luke, you shall find, that when our Saviour Christ would teach his Disciples how to do a hard work, he does point them unto this justifying faith. And the Lord said, (at the sixth verse) If ye had faith as a grain of mustardseed, you might say to this Sycamine-tree, Be thou plucked up by the root, and be thou planted in the Sea, and it should obey you. You will say, This is a faith of Miracles. You may be pleased therefore to observe, that our Saviour Christ uses this, and the like expression upon three several occasions. Once upon occasion that his Disciples could not cast out the Devil out of some that were possessed. Once upon occasion that the figtree was dried up and withered. And once here upon occasion that the Disciples said, Lord increase our faith: when they thought it was so hard a thing to forgive a man so often as Christ required. First, our Saviour uses this and the like expression of removing a Sycamine tree, and the mountains; upon occasion that the Disciples could not cast out the Devil. And of that you read in Matth. 17.20. and there (indeed) he speaks of the faith of miracles. Why could not we cast him out? (verse 19) jesus said unto them, because of your unbelief: for verily I say unto you, if ye have faith as a grain of mustardseed, ye shall say unto this mountain, remove hence to yonder place, and it shall remove, and nothing shall be impossible unto you. Here he speaks of the faith of miracles, because thereby we should be able to cast out the devil; which plainly speaks a miracle. He uses again this like expression, upon an occasion of the drying up of the figtree. And concerning that you read in Mark 11.20. As they passed by, they saw the figtree dried up from the roots. Peter calling to remembrance, saith unto him, Behold, the figtree which thou cursedst is withered away. Jesus answering, said unto them, have faith in God. And verily I say unto you, whosoever shall say to this mountain, be thou removed, and be thou cast into the sea, and shall not doubt in his heart, etc. Here the faith called for, is both faith of Miracles, and a justifying faith too: a faith of miracles, it is brought in upon occasion of this miracle, Christ says if he hath faith, he shall not only do this, but he shall remove mountains, But here is a justifying faith also intended, for he says, Have faith in God, (at the 22 verse) so you read it. But in the margin of your Bible, it is, have faith of God; when as the Scripture speaks of a justifying faith, it uses to speak in such an expression as this. So Paul says, Gal 2.19. I live by the faith of the son of God, speaking of justifying faith, not by faith in the Son of God. So in Rev. 14. 'tis called the faith of Jesus: and then it seems to run very largely, somewhat too largely, if it were only a miraculous faith, faith of miracles that were here intended. For I say unto you, whosoever shall say unto this mountain, be thou removed, The faith of miracles and gifts only to some, unto another the gift of faith; not to all, says the Apostle. And then here 'tis opposed to doubting, the same word that is used here in my text concerning Abraham, who believed, and staggered not: says he here, Whosoever shall say to this mountain, be thou removed, and be thou cast into the sea, and shall not doubt in his heart, or shall not stagger in his heart: 'tis the same word that is used there, the same opposition. So that I take it, both are here intended: one primarily, the other secondarily. But now in Luke 17. there is an other occasion, that this expression is brought in by our Saviour Christ: he says unto his disciples, (at the third verse) If thy brother trespass against thee, rebuke him; if he repent, forgive him; if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him: And the Apostles said unto the Lord, increase our faith: And the Lord said, if you had faith as a grain of mustardseed, you might say unto this Sycamine tree, etc. Here is no miracle here, that these words is brought in upon: why should our Saviour put that upon a faith of miracles, in doing a work of Christianity, the forgiving the brother so often thus? the faith that is to bwe exercised in prayer, and in forgiving our brother ordinarily, is not the faith of miracles: but the faith he here calls for, is a faith that is to be used in prayer, and in forgiving of our brethren: surely, this is a saving faith, a justifying faith that is here intended. And as one says well, what's all the work of faith, but an the removing of mountains? when take our sins, that stand up and hinder the light of God's grace from shining in our hearts, and remove them off from ourselves unto Jesus Christ, to his blood, that they are drowned, as in the bottom of that Redses, what is this but to remove mountains? when we take our carnal Reason, and our High thoughts, and bring them into obedience unto Jesus christ, what is this but to remove mountains? when our great and manifold Temptations are laid level, that the promise may come into the soul freely, what is this but to remove these mountains? Mountains risen up in the way of zerubbabel when he was to build the Temple: Zach. 4.7. Who art thou, O Mountain? Temptation, and Corruption, Mountains; and the Curse of the Law, a great mountain. Would you therefore now remove these mountains? walk over these natural impossibilities? there's no such way as to get a justifying, and saving faith, says our Saviour. What a abundance of Difficulties did Noah's faith carry him through? The Lord commanded Noah to build an Ark; Noah, he might have said thus: Lord, thou hast now commanded me to build an Ark: I was never brought up to that trade; I have been a preacher many years, but I never yet was a Wheele-wright, never yet a Ship- Carpenter: And Lord, If I do go about to build an Ark, the whole world will jeer me: what will this old man do? will he ride in a Ship upon the dry ground? And when I have built the Ark, Lord How shall I do to get in all the Creatures into the Ark? And if the Creatures do come, they will tear me in pieces; the Lions and the Bears they will pray upon me. Yea, Lord, And if they do come into the Ark, and into the ship, the very stench of all the beasts will poison me: yet notwithstanding all these Difficulties, and all these discouragements, Noah prepared an Ark, Why? For he believed, and he believed with a Saving, justifying Faith. So, if you look into the New-Testament, that is full of this: What abundance of difficulties did the wise men go through that came to worship Jesus Christ! They were commanded to go worship him that was borne King of the Jews: They might have said thus: What is the King of the Jews to us? We know no such King: Shall we go out of our own Kingdom, and out of our own Country to worship the King of the Jews? The despised people of the Jews? When they came at Jerusalem; the learned men, the Priests, and those that were of that Country; they knew none such: when they came at the place where Christ was borne, they found him in a Stable; and they might have said: Is this the King of the Jews? Is this his Palace? What? A Stable for his Palace? What? Are these horse, are these his Courtiers? Is this a King? 'Tis impossible he should be a King: Yet not withstanding, they went: Why? because they believed, and this their Faith carried them through all. What abundance of difficulties did Matthewes Faith carry him through? The Lord commanded Matthew to follow him: Matthew follow me (says Christ) and so he did: Mat. 9 9 But he might have said thus: Whether shall I follow this man? I have a good calling, I have so many hundreds coming in by the year from the Customhouse; this man hath not whereon to lay his head: I shall be a beggar; all my friends will call me a fool: Notwithstanding, Matthew leaves all and follows Christ: Why? He believed, with a saving, justifying Faith. What abundance of difficulties did Zacheus' Faith carry him through? Zacheus (says our Lord to him) hast, Luk. 19.5. and come down; for I must abide with thee this day: he came down, he received him into his house; and being there he says, Lord, behold, verse. 8 9 the half of my goods I give to the poor, and if there be any one that I have wronged by false accusation, I restore unto him fourfold. Mark, what a hard work he went through: The half of my goods I give to the poor. Pray let us compute it a little: Suppose his estate was a thousand pound. Lord, (says he) the half of my goods I give to the poor, there's but five hundred left. Suppose he had wrounged a man to the value of a hundred pound: Lord, (says he) I restore fourfold; then there is but one hundred left of a thousand: What a great matter was this? Yet this Zacheus did: Why? Oh! Zacheus (says Christ) This day is Salvation come to thine house, for so much as thou also art the son of Abraham: He believed as Abraham did, with a saving, justifying Faith. So then, thus you see, that true saving, justifying saith; carries a man through all difficulties, discouragements and natural impossibilities to Jesus Christ. But in the third place. Nothing else can do it, conviction of the good ways of God cannot do it: Saul was convinced that David was a righteous man: 1 Sam. 24.17. O my son David (says he) thou art more righteous than I; and yet he persecuted him. Conviction, bare conviction will not do it. Resolution won't do it neither: Resolution to turn to God and to become a new man, or woman, that won't do it: bare Resolution won't do it. Many Resolve, thta won't do it. And therefore says our Saviour to Peter; Luk 22●13 Peter, I have prayed that thy Faith fail not: Satan hath desired to winnow thee; and, Peter, thou hast said, though all men forsake me, thou wilt not; thou hast taken up a great Resolution, but Peter, 'tis not Resolution will do it, if any thing hold, it will be thy Faith: and therefore Peter, I have prayed that thy Faith fail not. He does not say, I have prayed that thy Resolution fail not: NO, Peter, I have prayed that thy faith fail not. You have read what Hazael resolved, when the Prophet told him he should be a great persecutor, rip up women with child: Oh! says he, Does my Lord look upon me as a dog's head, and yet he did it. Resolution won't do it: Resolution won't carry one through Temptation, and difficulties. Again, Moral virtues won't do it. The yond man that came to Christ, he was a great moralist: when our Saviour told him he should keep the Commandments, that he might obtain eternal life, Lord, Mat 19.20 (says he) all these have I kept from my youth; and Christ looked upon him and loved him, he was a fine Moralist, but notwithstanding he did not follow Christ, he went away, and was very sorrowful. Bare moral virtues won't do it, for they are dead things: You see how 'tis with a man's shoe, though the Leather be never so thick, yet be going upon the stones and the gravel, the Leather wears thin, and wears out: But if a man goes barefoot, though the skin of his foot be tinner, the skin does not wear out, but grows thicker: as Indians, they go barefoot, and their skin of their feet wears thicker, by going upon the gravel, and upon the stones: What is the Reason? The Leather of a man's shoe is a dead thing, but the foot is a living thing. And so Faith is a living thing, and will carry a man over gravel and stones, and difficulties: but moral virtues, they are but dead things, and though they be never so thick, they will grow thin, and wear out, and come to nothing. Bare moral virtues won't do it. And then again, Gifts, and Parts, and Gospel inlargements cannot do it, they leave black ashes upon the Soul; they are a blaze, they make a great blaze: Straw that is burnt, makes a great blaze, but it leaves black ashes upon the hearth: So, where these are, without saving Faith, they may make a great blaze, but the end of them is black ashes upon the Soul. Jedas', ye know, he had great Gifts, and Gospel-parts; but that would not do it, would not carry him through all his Temptations, and difficulties to Jesus Christ. Pray do but compare Nicodemus and Judas: Nicodemus was but in his Catechism of Christianity, when Judas was a preacher: Nicodemus comes to Christ by night, when Judas preaches Christ openly: but in the end, Nicodemus owns Christ, when he is dead; and Judas betrays him when he is living. Nicodemus had a true, saving-faith; Judas had only gifts; Gosper gifts, and Gospel-enlargements, that will not do it neither. And then again, The experience of God's former deal, providential deal and preservation; that won't do it. You know how it was with those Spies that was sent into the Land of Canaan: there were two sorts of Spies: There were good Spies, and there were bad spies: The good Spies brought up a good report of the Land: and the evil Spies, brought up an evil report. How? Why? Consider but a little. The good Spies they met with many troubles when they were sent out to spy out the Land: feign to be hidden in Rahahs' house: and then they fled to the mountains, and there they lay: They come home, and they say, The Lord hath delivered this people into our hands The other Spies now, that brought up the evil report; they met with no such hard fare that we read of: and yet they come home, and they say, The men of the Country are the children of Anak, and the Cities are walled up to Heaven: they had experience of God's preservation in a special manner, and yet notwithstanding, that would not do it. Bare experience of Gods preserving mercy, that will not do it, 1 john. 5.4 2 Co● 1.2.4. 'tis only faith will do it, saving justifying faith, will do it: This is the Victory whereby you overcome the world, your faith: By faith yea stand. Look upon your dangers under a Sea-notion, and Faith it is called your Anchor. Look upon your dangers under a land-notion, and faith it is called your Shield: nothing but faith can do it? You will say to me, in the Fourth place, What is it in this saving, justifying faith, that is able thus to carry the soul through all Difficulties, and discouragements, and natural impossibilities to jesus Christ? How does faith do it? Give me leave to stay here. First, Faith shows the soul the glorious, invisible things of God and of his grace; and brings them near unto the soul. It was a hard thing for Moses to leave all the pleasures, and profits, and preferrements of Egypt: he did it though, choosing rather the afflictions of Pharaoh with God's people; Why? says the. 11. of the Hebrews, He saw him that is invisibel: But how did he see him? By faith (says the text) by faith he saw him that is invisible. Faith opens the eyes for to see that a man hath more with him, then against him: and the works of God, in Christ, are not seen by the world: Gods pardoning mercy, not seen by the world: The Union with jesus Christ, and the privilege thereof; not seen by the world: The satisfaction of jesus Christ for a poor Sinner, not seen by the world: The great Power of God not seen, or if so, yet at a distance, it don't much affect. Faith is the substance of things not seen: Heb. 11.1. it does not only show a man things that are otherwise unseen, but brings them near; Salvation near; pardoning mercy near; the Privileges of Union with Christ near; Christ's satisfaction near: and so when Difficulties and Discouragements do arise, says the soul through faith, Why should not I be satisfied with any condition, seeing Christ hath satisfied for me? I am one with Christ, Christ is a common person: When Christ died, I died: when Christ risen, I risen: when Christ ascended, I ascended: Christ sitting in Heaven, I sit there. Thus faith, it elevates, and raises up the soul into heaven, it carries it over all difficulties and discouragements that it can meet withal. Again, true, saving faith; 2. 1 Cor. 3.22. it tells the soul that all things are its own. All things are yours, (says the Apostle) things present, and things to come, life and death; all things are yours. Faith speaks the same language: All things are yours (Soul) all things are yours: Difficulties are yours, and natural impossibilities are yours; things present are yours, and things to come are yours. Will you be afraid of that which is your own? Will the owner be afraid of his own dog: a mastiff, he falls upon a stranger, and worries him, and a stranger is a afraid of him; but the owner is not afraid, he leaps and fawns upon him, but does not worry him. Says faith, all these Difficulties, and all these Temptations, they are your own, they won't worry you; they may leap upon you, they may fawn upon you, but they won't worry you; they are all your own; part of the purchase that Jesus Christ hath made for you, all these are your own, Faith holds this steadily upon the soul, and so a man breaks through Difficulties. Again thirdly, True saving, justifying, faith, it shows a man greater excellencies in Christ, than all difficulties, and nature all Discour agements can amount unto on the other side. You know how 'tis with a dog, the Greyhound, if he sees the game a great way off, he gives it over: but when he comes near, he will rush through the very bushes for to take the Hare, throw himself upon his back that he may take it, a natural hope makes him do it: Faith, it raises a mighty hope in the soul, presents the soul with many Excellencies, and raises a mighty hope in the soul for the obtainment of them: it does spread more Excellencies before the soul, then can be lost by the hand of Difficulties: for example: If a man hath been a Prodigal, and now is returning to Christ: the world says, friends say, if you take this course, you will lose all; you will lose all your acquaintance, lose your liberty, lose your estate, may be lose your life: Be it so (says faith) though thou losest thy friends, thou shalt gain better: and though thou losest thy liberty, thou shalt gain better: and though thou losest thy life itself, thou shalt gain a better; 'tis but a while neither (says faith) that thou shalt lose these things, and thou shalt have them better, in a better Edition. When a man's eyes are open to behold the Excellencies of Christ, than they are shut to outward Discouragements. When a man hath beheld the Sun in its glory, his eyes dazzle to the things that are below: Now Faith opens a man's eyes to see the Excellencies of Jesus Christ, and so the soul is carried through Difficulties and Discouragements, though they be never so many. Again fourthly, True, saving faith, it inables the soul to leave the success and the event of all unto God himself. Nothing strengthens the hands of Difficulties and Discouragements, so much, as solicitude about success and event of things: True saving faith helps a man to leave the success to Christ; it does commit the soul unto God, unto Christ; there is a mutual committing between Christ and a believer: Christ commits himself unto a believer, and a believer commits himself again unto Christ. Christ commits himself unto a believer: you know what is said in the Gospel, John 2.24. Psal. 37.5. He did not commit himself unto them, because they did not believe him: arguing, that he did commit himself unto others that did believe him. And believer commit themselves unto Jesus Christ. Commit thy way unto the Lord; there is a mutual way of committing: Christ, he does commit his Grace; he does commit his Spirit; he does commit his Truth unto a believer: a believer commits his Estate, and his Name, and Himself again unto Christ: Christ commits his work unto a believer; and a believer commits the success of the work again unto Jesus Christ. Faith now leaves the event, and the success unto Jesus Christ; and therefore, when Difficulties and natural Discouragements arife, and say, What wilt thou do now? What wilt thou do now to be preserved? What wilt thou do to continue now? What wilt thou do to be delivered now? What will become of you now? Oh! Satan (says a believer,) thou hast mistaken the question; My question is not, What shall become of me? I have left the success of things to God: but my question is, What shall I do for God? My question is, How shall I love Jesus Christ? My question is, How shall I be like unto Jesus Christ? My question is, How shall I serve my generation, and own Jesus Christ in these times? This is my question, Faith, true, saving faith, it leaves the success and the event of things unto Christ, and so thereby the soul is carried through all Difficulties and natural Discouragements unto Jesus Christ. In the fifth place. True, saving faith is that grace whereby the soul takes up the yoke of Christ, and the burden of Christ upon his soul. Christ's burden, does unburden all other burdens, the very taking Christ's burden upon a man, does ease him of all other burdens. This may seem strange to you, that the taking of a new burden, should ease one of the former: if a man be carrying coals or wood, the taking of a new burden would not ease him of the former; but the burden of Christ (Belove) is of another nature. Austin distinguishes them; there is a burden burdening, and a burden supporting: he expresses it thus; The feathers that a bird or a foul is clothed with, they have a weight in them, the wings and feathers have a weight, a pound of feathers is as heavy as a pound of lead; there is a weight in those feathers, yet notwithstanding, they bear up the burden of the body; though there be a weight in them one weight bears up another: Or as 'tis with your coaches, the wheels are heavy; yet notwithstanding, being fastened unto the coach, unto the body of the coach, makes the body to go away the lighter, though they be heavy in themselves, So now 'tis here, the burden of Jesus Christ it makes all other burdens to go away the lighter. Faith, true, saving Faith, it is the grace that takes up the burden of Christ upon the soul, and so thereby all other burdens are made the lighter, and difficulties and discouragements overcome. In the sixth place. True, saving faith, it does teach a man for to pick out the love of God, from under the anger of God. God never makes his Pills so bitter, but he mighles some Sugar withal: and true faith can find it out. When as our Lord and Saviour Christ said, joh. 2.4.5. woman what have I to do with thee? mine hour is not yet come: The next words that she says is, to the servants, Whatsoever he bids you do, that do. They wanted wine, she came to him for wine, and he answered her so: it may seem an hard answer, yet says she to the servants, whatsoever he bid you do, that do. For our Saviour had said, my hour is not yet come: implying therefore, that he would do it. Implycation is enough for Faith, for Mary's Faith. Faith, it acquaints a man with the ways of God, and acquaints a Soul what Gods ways are: it tells the soul, that when Christ seems to be the greatest Enemy, he intends the greatest friendship. He (says faith) does then intent for to raise us up, when he seems most for to cast us down: whereupon, when difficulties and discouragements do arise, Is this his way indeed? (says a believing soul,) why then shall I be borne down with so many discouragements, though they be never so many? In the seventh and last place: true saving justifying faith, fills the soul with God's infinity, or infiniteness. God's way is not as your way (says Faith) nor his thoughts as your thoughts; but as the Heavens are above the earth, so are his thoughts beyond yours, and his ways beyond your. Faith lodges this principle into the Soul, that God is infinite; and having laid that principle there, when difficulties and discouragements do arise, saying, you see now into what distress you are brought, now you see there is no hope at all for you deliverance; true indeed, says the Believer through the strength of Faith, I see there is no way in any one reason, but God is infinite; I see many difficulties, but God is infinite: the soul by Faith being filled with the apprehension of God's infiniteness, hereby is carried through all difficulties and discouragements to Jesus Christ. I have not time, I see, to tell you how Faith works by love, which much water cannot quench, stronger than death. And how Faith is strengthened with the strength of the power of God that it lays hold upon. As the Ivy is strong by the strength of the oak that it grasps upon: so Faith is strong by the strength of that God that it grasps upon. But the thing is sufficiently proved, No difficulty can stand before saving Faith; True, saving, justifying Faith, carries the Soul through all difficulties, discouragements, and natural Impossibilities to Jesus Christ. I come to the Application. If these things be so, Applic. Then if difficulties and natural discouragements do arise; (who is there among you, but meet with some or other in your several places?) see here the way how for to grapple with them; strengthen your Faith, exercise your Faith; Resolution (you are mistaken) resolution won't do it; (Christian) here is thy strength. Conviction won't do it, Moral Virtues won't do it, Evangelicall Gifts, and Parts, and Inlargements won't do it; Experiences of God's preservation of you won't do it; (Christian) here's thy strength: But Oh! let not your strength be cut off in the lap of any Dalilah. True, justifying Faith is your strength, that is your shield. The Heathen could say, when he was sore wounded, Is my shield whole? if that be well, all is well: So say I, if your shield be well, if your faith be well, if your true justifying saving faith be well, than all is well. Thus you shall be able to look difficulties and discouragements in the face, though they be never so great. You will say unto me, Quest. suppose a man hath newly begun to look unto Jesus Christ and now difficulties and natural discouragements do arise: how shall he be able so to raise, and to use his faith, as he may be able to break through all unto Jesus Christ? Take heed that you do not stand poring too much upon them. Answ. Abraham considered not the deadness of his own body, Sarahs' body; But if you will behold them, First, Exercise your faith in the promise, before you do speak with those difficulties. Some there are that stand poring so much upon difficulties and natural discouragements; that they have spent the strength of their spirits: So that when the promise comes, they have no strength at all in their spirits to entertain the promise with. If the Rope or Cable be never so strong, that is thrown out into the water, if a man be drowned before the Rope or Cable come at him, what matter is it though the Cable be never so great? Some there are that stand poring so much upon natural discouragements, that their hearts are even sunk, and drowned before the promise comes: and how can the promise help you then? therefore say, Come first promise, Come first promise. And then again, if you will behold these, Look upon them as they are your Trial, and many times the devils Engines to work your hearts off again: I say your Trials, and the devils Engines to work your hearts back again. When you were in your natural condition, than your heart was quiet, your conscience quiet, and the devil quiet, and your friends quiet, and did not speak evil of you: Now you begin to look towards Christ, now conscience condemns, now the Devil accuses, now your friends, your former friends they speak evil of you. I appeal to thee (man or woman) in thine own soul, dost thou not think that thy former condition, was an ungodly condition? yes: and then quiet; then conscience quiet, than friends quiet, than Satan quiet: and now conscience accuses, and now Satan accuses, and now friends speak evil. Oh! therefore, say, surely, this is nothing but a Temptation: and believe it (beloved) it is half a victory over a Temptation, to know that a Temptation is but a Temptation. In the third place. Now, now especially; set thyself with all thy might to venture upon Jesus Christ: Labour much in venturing upon Jesus Christ now. Mark. Faith is nothing else but the Souls venture: it ventures to Christ: it ventures on Christ: it ventures for Christ. It ventures to Christ, in opposition to all legal torrours. It ventures on Christ, in opposition to all our own guiltiness. It ventures for Christ, in opposition to all Difficulties, and discouragements: The proper nature of faith is to venture: and what need we venture, if there were no difficulties? Difficulties properly call for venturing. (Mark it) Do difficulties arise? Now set thyself to venture upon Jesus Christ. If a man be to go home over some water, or River, and the water rises, he says with himself, how shall I get over this water? The longer I stay, the more it rises: he gins to go into it, and he comes back again: but (says he) there is no other way, as good first, as at the last; I must venture, I must over, there is no other way; and so he ventures. So say I now unto thee: This thou must come unto at last (poor soul) Difficulties, and discouragements arise, to stave thee off from Christ; at the last thou must venture upon Jesus Christ, at the last you must venture, notwithstanding all your guilt: you begin to do it, and you are ready to go back; but know this, first or last you must venture upon Christ: hadst thou not better do it at the first? Oh! therefore, when ever any difficulties do arise, put thyself upon faith: say, come, O my soul, here is a difficulty, now venture on Jesus Christ. In the fourth place, for your encouragement know this: That the more and greater difficulties your duties or your graces are recovered out of the hand of, the more comfortable they will be to you. (I pray mark it) I say, duty, or grace, recovered out of the hand of difficulty, is the most comfortable. You know how it was with David at Ziklag: the enemy had come upon him, taken away his wife, and all his comforts; a sentence of death was upon all his comforts: David, he follows after, overtakes the enemy, recovers his wife, and all his comforts, and there he had the greatest spoil of all spoils; he sent unto all his friends of his spoil, he never had a greater spoil. So I say, does difficulty, or discouragement break in upon your duty? Morning duty? Evening duty? Or any grace? Fellow after it: if thou strikest this difficulty in the hinder part, and recoverest thy duty, or thy grace out of the hand of the difficulty, thy duty and thy grace will be more comfortable than ever it was. And then in the Fift place, Study Jesus Christ more, and labour for a clear, & a distinct knowledge of Jesus Christ. Faith in Scripture phrase, it is called knowledge, the knowledge of Christ By his knowledge he shall justify many: Isa. 53 11. to know, and believe, they are put together; the more you know, the more clear and distinct knowledge you have of Christ, the stronger your faith: the less knowledge you have of Christ, the weaker your faith; a weak faith is apt to be blown down with every wind: Abraham being not weak, he considered not his own body, so he staggered not. The weak fire, it may be put out with fuel, casting of much wood upon it; the strong fire, it increases, and grows, even by throwing on of water that is contrary; a weak faith is borne down instantly. Art thou therefore weak, and hast newly begun to look towards Jesus Christ? Oh, labour to get stronger faith; and that you shall do, by growing in the knowledge of jesus Christ. Study Christ more; his life more; his death more; his fullness more; the merciful disposition of jesus Christ more: Thus shall you be able to grow strong, and shall work through all difficulties, and discouragements unto the Lord Christ. Yet you will say to me: Quest. But suppose now that a man hath believed some time, a great while, been in Christ a great while; difficulties, and discouragements do arise to beat a man out of the good ways of Christ that he hath taken up: How should a man so raise, and use his faith, as he may be able to work through all these unto Jesus Christ? I'll speak but to this, and so I'll wind up all. Answ. First of all, consider your call, often consider your call, your first call to a work; and put yourselves often unto this disjunction, Either God hath called me to this work, or else he hath not. If God hath not called me, what means this Scripture? And what means that Scripture? And what means the other Scripture? And if God hath called me, why should I lay down the work for any difficulty? Will not he carry me through? And know this, that difficulties do sometimes arise in our way, to make a stoppage in our proceed: and sometimes they arise only to draw out our faith. When as thou seest thy call clear unto any work, then say, these difficulties arise only to draw out my faith, and not to make a stoppage in my proceed. In the second place, consider this, That the more you believe in the face of difficulty, the more you please God. Nothing so pleasing to God, as believing in the face of difficulty. God will trust him with much, that trusts much to God: God will break through many difficulties to save thy soul, if thou canst break through many difficulties to come to him. There's no grace does more honour God, than Faith; of all graces it honours God most: and of all the pieces of faith, none do more honour God, then believing in the face of difficulties. When therefore any difficulty or natural discouragement does arise, say, the Lord pardon me; Oh! I have dishonoured God enough already: is this the way for to honour God, to believe in the face of difficulties, and natural discouragements? Here now I have more opportunity to do it; the Lord help me, now will I set myself to believe. In the third place, Sometimes when you meet together, speak unto one another of the great things that God hath done; the great things that God hath promised; the great things that Faith hath done. As words of anger do draw out anger, so experiences do draw out Faith. Only I pray take heed, when ye speak of your experiences, and what God hath done, that ye don't lay, or ground your Faith upon your experience, but upon the promise. 'Tis a good speech that Parisiensis hath, Experience (says he) 'Tis like the crutch, the lame man's crutch, it does uphold the lame man, but it don't cure him: And so, an experience, it stays up thy soul for the present, but experience cannot cure you of your unbelief; 'tis only the promise cures you of your unbelief. 'Tis said in the 106. Psalm, concerning the children of Israel, When they saw the Egyptians lie in the sea before them, than they believed in God, and sang his praise: And the next words that follow, are, They soon forgot his works. I, when as we believe the word only because of experience, no wonder that we soon forget our experiences, and all. Therefore take heed, tell of your experiences, draw out your experiences for to strengthen your Faith, yet lay not your Faith upon your experience, but upon the Word. And again in the fourth place. Above all things, consider what great difficulties Jesus Christ hath broke through to come to you. Ye read of him so described in the Canticles, He comes leaping over the mountains; many are the mountains, that Jesus Christ came leaping over to come to you. Passion-worke is greater and harder than Creation-worke: he came leaping over the mountains of work. Oh! shall Jesus Christ come leaping over mountains, and difficulties to come to my Soul, and shall I go over no mountains, and break through no difficulties to get to Jesus Christ? think what difficulties he broke through to come to you. And lastly, Never speak with your difficulties or discouragements apart from the promise. If a man be travailing in the road, and a thief can sunder him from his company, draw him alone into the woods, a hundred to one but he takes his purse, if he save his life. And if the Devil can part you from the promise, take you into the woods, where you shall see nothing but darkness, difficulties, and discouragements; a hundred to one but he spoils you of all your comforts: (man or woman,) does difficulty arise therefore? natural discouragement arise? Away to the promise, and say unto them when they come, I will never speak with you, unless it be in the presence of a promise. Oh, but God's providence seems for to cross his promise. Obj. Be it so; yet thou mayest believe, Answ. though God's providence seems for to cross his promise, yet thou mayest rest on the promise. Oh, but I have a threatening set on upon my heart. Object. Be it so, yet thou mayest believe the promise, Answ. although the threatening have taken hold upon thee, and filled thee with trouble, for God does therefore threaten, that he may make way to a Promise; God's promises don't make way to his threaten; but his threaten make way to his Promises. God does therefore threaten that he may not fulfil: but God does therefore promise that he may fulfil: and therefore though the threatening have taken hold upon thine heart, and thou liest under the apprehension of God's displeasure, get away to the promise, rest upon the promise. I but Jesus Christ hath withdrawn from me, Object. and hide himself from me. Be it so, yet thou mayest go to the Promise. Christ doth therefore withdraw from thee, that he may draw thee to him. Answ. Jesus Christ does therefore hid himself, that he may show thee his face more and more: Our brother Joseph he cannot conceal himself long, his bowels and compassions won't let him. Wherefore then, whensoever any difficulties, or natural discouragements do arise upon you, come to this conclusion, now therefore will I trust in God, now therefore will I venture upon jesus Christ; O my soul, now venture, now venture and say, Lord, such and such difficulties are risen; thou hast called me to this work: difficulties arise upon me, surely thou hast called me to this work: they are not therefore to make a stoppage in my proceed, but to draw out my faith: now therefore, I do here lay the wait of my poor guilty soul upon thee, do with me what's good in thine eyes: Ah Lord, my prayers are dead, my affections dead, and my heart dead: but thou art a living God, and I bore myself upon thee. Beloved, if ye can believe, all things are possible; if you cannot believe, all things are impossible; faith will make a thing easy though it be never so difficult: as unbelief doth make a thing difficult though it be never so easy. This is a certain truth: no difficulty can stand before faith: true saving justifying faith carries the soul through all difficulties, discouragements, and natural impossibilies to Jesus Christ. Oh therefore, as you desire to grapple with the difficulties that you do meet withal, stir up yourselves in a way of believing; for you have hear that nothing else can do it. The Lord teach us to believe at a higher rate than ever yet we have done. EVANGELICAL Repentance. MATTHEW 3.2. Repent ye: for the Kingdom of Heaven is at hand. Preached at Clapham. May, 10. 1646. MATTHEW 3.2. Or thus, Repent ye: for the Kingdom of Heaven hath approached THESE Words, are the words of John the Baptist, when he first began to preach the Gospel of Christ; and if ye look into the next Chapter, the 4. of Matth. and the 17. vers. ye shall find, That our Lord and Saviour Jesus Christ Himself does preach the same Doctrine, in the same words, Jesus began to preach, and to say, Repent, for the Kingdom of Heaven is at hand. Our Savionr Christ, the better preacher, is not ashamed to tread in John's steps, and words: John honoured Christ, and Christ honoured John. Ministers should strengthen the hands one of anoter. And if ye look into the 10. Chapter of Matthew, ye shall find, That when our Saviour sent out his Disciples for to Preach the Gospel, he commands them to preach the same Doctrine too, in the same words (verse the 7.) Go ye, preach, saying; The Kingdom of Heaven is at hand. But here's no, Repent? Yes, that was in their Commission too, as ye may read in the 6. of Mark and the 12. verse (they would not preach a word beyond their Commission) And they went out, and preached that men should Repent. So that their Commission also was to preach thus, Repent, for the Kingdom of Heaven hath approached, or hath drawn near unto you. Surely, there is somewhat more than ordinary in these words, That John and our Saviour Christ, and all the Disciples should begin thus, for to preach in these words, Repent, for the Kingdom of Heaven is at hand. They were all Ministers of the Gospel: and the Ministers of the Gospel, are not barely to preach Repentance, but they are to preach Repentance upon Gospel Motives, The Kingdom of Heaven is at hand. In the words ye have an Exhortation, Repent ye: A Motive unto the work of Repentance, for the Kingdom of Heaven hath approached. Repent ye] That is, be not only sorrowful for sin committed, but mend your lives. Repentance is sometimes taken in a large sense for Amendment of life. Sometimes Repentance is taken only for Godly sorrow, in a more strict, and a narrow sense. Sometimes it is taken largely, For the Amendment of our life: not only for godly sorrow, but all obedience, and reformation. And so it may be taken here; as ye may perceive by the 3. vers. where this word, Repent, is explained, Repent ye, for the Kingdom of Heaven is at hand; for this is He that was spoken of by the Prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Preparing the way of the Lord, and making straight paths, all one with Repentace. There is a jegal Repentance: And there is an Evangelical Repentance. Some think it is a Legal Repentance that is here required; and there upon they urge a necessity of Legal preparation before a man does come to Christ: as there is a John Baptist before Christ; so (say they) there must be a Legal work of necessity before a poor soul can have any admittance to Jesus Christ. But I pray consider the words, and you will find; That not a Legal repentance; but Evangelical is here required. Did our Saviour Christ Himself preach Legal Repentance? They are the words of our Saviour Christ; He uses them too. The Repentace is, as the Consideration is that this work is to be founded on, as the motive is. What's the motive? The Kingdom of Heaucn is at hand, Repent; let your Repentance be upon this ground, because the King-dom of Heaven hath approached, because the Kingdom of Heaven hath drawn near. He does not say, Repent, because the Kingdom of Hell is near, but because the Kingdom of Heaven is near: the Motive being Evangelical, the Repentance is so, 'tis not a Legal, but an Evangelieal Repentance that is here required. Besidesw these words, Repent for the Kingdom of Heaven is at hand, are not spoken only to the ungodly, but unto the godly also of those times who were to prepare the way of the Lord, and to make straight their paths. And therefore, not to be understood of a Repentance only preparatory to that in the heart. But what then are we to understand here by the Kingdom of Heaven? Quest. and the approaching of the Kingdom of Heaven? For the Kingdom of Heaven hath approached, or drawu near unto you. The Kingom of Heaven sometimes in the language of the new Testament Notes, Ans. The glorious condition of the other world that we are going to. Sometimes it notes the State of the Church; it's used for the Church of Christ. And sometimes for the Gospel of Christ. I take it here for the whole State of the Messiah: the Kingdom of grace, Christ, and all his benefits, grace, mercy, and free remission published in the Gospel, in the several dispensations, and administrations thereof: this is called the Kingdom of Heaven, for this motive, The Kingdom of Heaven is at hand, is set and used here in opposition unto the motives that was used among the Jews: when the Jews were Excited, and put upon any duty, they were stirred up thereunto upon such motives as these: for the Kingdom of Canaan is at hand; If you do so and so, God will bring you into the Land of Canaan, and give you that Land. Now under the Gospel, here are other motives, Repent, for the Kingdom of Heaven is at hand: Not like those Jewish motives, The kingdom of Canaan is at hand, or the Kingdom of the Jebusites is at hand; Christians are not only or especially to be stirred up by such motives as those, but by higher, and greater motives, Repent, for the Kingdom of Heaven is at hand. And may carry an Hebraisme with it, The Kingdom of Heaven: that is, a heavenly Kingdom: as the Law is called the Law of fire, in the Hebrew, a fiery Law. The Jews expected the Messiah, & dreamed of an outward, glourious, and pompous Kingdom: Now says John the Baptist, The Messiah is come, his Kingdom is come; but it is not an outward, glorious, and pompous Kingdom; but 'tis an heavenly Kingdom, and therefore, Repent, and prepare yourselves for the receiving of it, make your way plain, for the Kingdom of Heaven, an heavenly Kingdom is now at hand. Is at hand] we read it; but according to the original rather thus, The Kingdom of Heaven hath approached, Appropinquavit: As if he should say thus, Do you turn to God, because God hath turned to you: do you draw near to God, because the kingdom of grace, and free-remission hath drawn near to you. There are Two Notes that lie here before us, that I shall commend unto your consideration. The First is this, That the Kingdom of Heaven, of Grace, Mercy, and of free-remission does approach unto us before we do come unto it. And Secondly, That the appropinquation, or drawing near of the Kingdom of Heaven, is the highest, and greatest argument, and motive in the world unto true repentance. The Kingdom of Heaven, (I say) the Kingdom of Grace, Mercy, and Free-remission of sin, does appreach to us, before we draw near to it. Repent, turn ye; for the Kingdom of Heaven hath approached, or it hath come to you, and therefore do you come to it. Thus it lies in the words: And thus you will find it all-a-long. Thus God hath promised: This Christ hath parabled: Thus God fulfilled. Thus God hath promised. Thou shalt hear a voice behind thee: What voice is that? but the voice of mercy, and the voice of grace, and of free-remission. Thou shalt hear a voice behind thee: Isa. 30.21. When thou art going away from God, and when thou hast thy back upon God; thou shalt hear a voice of mercy behind thee; it shall follow after thee before thou dost come to it. And thus ye have a clear parable for it, which you may read, fully speaking this truth, in Luke 14.16, 17, 18. and so on, A certain man made a great supper, and bade many; And sent his servant at Suppertime, to say to them that were bidden, Come, for all things are now ready. And they all with one consent began to make extuses: So that the Servant came (at the 21. verse.) and shown his Lord these things. Then the Master of the house being angry, said to his Servant, Go quiekly into the Streets and Lanes of the City, and bring in hither the poor, and the maimed; and the balt, and the blind. (Mark) here are invitations of mercy sent out to those that never thought of it. And the Servant said, Lord, it is done as thou baste commanded, and yet there is room. And the Lord said unto the Servant again (at the 23. verse.) Go out into the highways, and beages, and compel them to come in, that my house may be filled. See I pray, how the kingdom of Grace, and Mercy, and Free-remission is broughe near unto a people, before ever they did make after it. And this (I say) you shall find fulfilled. So God hath dealt by the world. So by particular Kingdoms, and Nations in the world. So by particular Towns, and Countries in a Kingdom. So by particular Families in a Town. And so by particular persons in a family. Thus God hath dealt with the World, He hath brought near the Kingdom of Grace, and Mercy, and free-remission to the World, before ever the World did make after it. When the whole World had sinned in the fall, and lay in wickedness, and never thought of returning unto God; God so loved the world, Joh. 3.16 that he sent his only begotten Son to them. When Adam did not think of Christ, nor the world in him; the Lord gives out a promise, The Seed of the Woman shall break the Serpent's head. Gen. 3.15 Thus mercy, and grace made its approach towards the world, before ever the world did seek after it. So in regard of a Nation, in regard of a Kingdom in the world: Go (says our Lord and Saviour Christ unto his Disciples) and teach all Nations. The Nations did not come to Christ and say, Lord, the Jews have refused the Gospel, and therefore we beseech thee that the Gospel may be preached unto us, and we will receive it: No, but before ever they sent any such message to have the Gospel come down to them, the Gospel is sent to them, Go (says our Saviour) Go preach to all Nations. But Lord (they might say) Suppose that in those nations we meet with such a man as Herod, such a man as Pilate; shall we preach the Gospel, and free remission of sins then to such a one? Go (says Christ,) I make no exceptions; Go, and preach to all Nations. But suppose that a Judas come in when we are preaching the Gospel. Says Christ, I make no exceptions, if a Judas will come and submit, Go, preach to all, Go preach the Gospel, Go preach to all Nations. And was it not thus with the Nation of the Jews, as ye read in the 16. Chapter of the Prophecy of Ezekiel, when they were first taken into God's love? None eye pitied thee, (at the 5. verse) to do any of these unto thee, to have compassion on thee. Verse the 6. When I passed by thee, and saw thee polluted in tlsine own blood, I said unto thee when thou wast in thy blood, Live: yea, I said unto thee when thou wast in thy blood, Live. And so it will be with this people the Jews again, when they shall be converted in the latter days of the world: The Lord speaks so concerning them by the Prophet Esay: I was found of those that sought me not. And in the 66. Isa. 65.1 Chapter of Esay and the 7. verse, 'tis said concerning the Jews that are yet to be called, and the preventing love of God towards them: Before she travailed, she brought forth: before her pain came, she was delivered of a manchild. Thus it is also with particular Towns in a Kingdom, or in a Nation: the kingdom of grace, of heaven is brought near to them before they do seek to it. The Apostles went & preached unto several Towns; Iconium, & Derbe, & Lystra; before those Towns did call for the Gospel. And if you look into the 4. Chapter of Matthew, you find, That our Saviour Christ came and dwelled in Capernaum (at the 13 verse) which is upon the sea-coast, in the borders of Zabulon and Naphtali: That it might beful filled which was spoken by Esaias the Prophet, saying, The Land of Zabulon, and the Land of Nephtali, by the way of the Sea beyond Jordan, Galilee of the Gentiles: The people which sat in darkness, saw great light: and to them which sat in the region and shadow of death, light is sorung up. While they were sitting still in their sins, and in the very shadow of death, Christ goes among them, and causes a glorious light to shine upon them: they did not go out to the light, but the light did come out to them first. So 'tis also in regard of a particular Family in a Town: 'tis said concerning the Jailers family, that they were all baptised, they all believed: but how? did the Jailers family come and seek after the Kingdom of Heaven, before the Kingdom of Heaven was brought unto them? No, The Apostles, were brought into prison, God works a miracle; the Kingdom of Heaven, grace, and free remission is brought to the prison, and is brought to the Jailor's family, before ever the Jailor did stir after it. And so ye know it was with the family of Zacheus: Luke, 19 9 Zacheus (says our Saviour) This day is salvation come to thine house. Pray consider it a little, did Zacheus' house go to seek for salvation? or rather, did not salvation come and seek for Zecheus' house? Indeed Zecheus out of a curiosity ran and got up into a tree that he might see the outside of Jesus Christ: but our Lord and Saviour Christ, calls him down, Zacheus (says he) I must dine with thee: invites himself, he carries salvation unto his family. Thus God deals by Families: He deals thus by the World, He deals thus by Nations, He deals thus by Towns, He deals thus by Families. And he deals thus by particular Persons also: Was it not thus with Matthew the Publican? He sat (ye know) in his Customhouse, and Christ came and found him out there; he did not first go and seek after Christ, but Christ came first unto him, and found him out in his trade, and said unto him, 1 Tim. 1.13. follow me. And was it not thus with Paul? Says Paul, I was a blasphemer, and a persecutor: But I obtained mercy. I was breathing out threaten against the Saints, and against the Disciples of Jesus Christ: but as I was breathing out threaten against them, the holy Ghost breathed upon my heart, and met me in the way, and unhorsed me, and showed me mercy: the Kingdom of Heaven did approach unto Paul, before ever Paul sought after it. And as 'tis with a particular Person in regard of his first Conversion, and first Repentance: So in regard of his After-Repentance: Peter sins, and before ever Peter reputes, Christ looks back upon him; that is the first, than Peter wept bitterly. Johah sinned, and sinned greatly in running away from God: before ever Johah could find in his heart, for to seek unto God, God works a miracle: provides a chamber of preservation, even in the belly of destruction, in the Whales-belly for him. God brought near his pardoning mercy, and grace to him, before ever Jonah came near to it. And as 'tis in regard of a man's first, second, and after Prepentance: So 'tis also in regardof a man's Comfort, and Consolation. O Lord, (says David) Make me to receive joy, Psal. 51.8. Psa. 77.2 and comfort; that the bones that thou hast broken may rejoice: My soul refuseth comfort, (says he) As if he should say thus: Lord, I have been a great Surgeon at other men's hearts, and I have been able to set their bones that have been out of joint: but now mine own bones are broken; I have fallen greatly, and now my own bones are broken, I cannot set mine own bones; My soul refuseth comfort, and the promise is to my heart-like a bank of Ice, that my heart slips off: and Lord, if thou dost not uphold my heart with a promise, I shall never have comfort: Make me to see comfort, O Lord. Thus you see, where ever you look in the Scripture, 'tis full of the truth that is here before us, namely, That the Kingdom of Heaven, grace, mercy, and free-remission does approach unto us before we draw near to it. Evidences of it. The First is, Taken from our own Condition: Naturally we are lost sheep; so we are called by Christ. Man, in his natural state, is compared unto the lost son, the lost groat, and the lost sheep. Now you know when a sheep is lost, it does not lie where it is lost: if you lose your purse, or if you lose a ring, it will lie where it was lost unless it be taken up: but now, if a sheep be lost, the sheep wanders up and down, and doth not lie where it was lost, but wanders up and down over one mountain to another, through one thicket to another, through one dirty place to another: and of all creatures, the lost sheep does not seek the way home again: A dog lost will seek the way home again; a Cat, and such like creatures lost, will seek the way home again: but a sheep lost, does not seek the way home again. Now we are all lost sheep, wand'ring up and down: One, he wanders over the mountain of Pride: another through the thicket of the World: another through some unclean Slough: but all wand'ring, and no man able to find his home, till he be first found. Therefore says our Saviour Christ, Luke 19.10 I came to seek, and to save those that are lost. He does not say barely, I came to save those that are lost; but I came to seek, and to save those that are lost. And truly, we must be sought all along. Says David, in the 119. Psalm and the last: Lord, I have gone astray like a lost sheep, O seek thy servant. We have need of continual seeking, as long as there is continual wand'ring: we have need of such a shepherd as may seek us out. But first of all the Kingdom of Heaven does seek us out before we do seek it: when we are found, than we seek, but we never seek, till we are first found. A Second Evidence, I take from Christ's willingness for to save sinners. There is an infinite willingness in our dear Saviour for to save poor sinners. He came from Heaven for that end and purpose: If a man come a thousand miles upon a business; will ye not think he is willing to do it? Jesus Christ came from Heaven for this business, for to save sinners; Is He not then willing to do it? I may say that Jesus Christ is more willing to save sinners, than sinners are to be saved by him. The Prodigal goes home to his father; but when the father sees him after off, he runs: the Prodigal goes, and the father runs to meet him with mercy. Yea, and our Saviour Christ seems to be most willing to save the greatest sinners: the greatest Saints have been made up out of the greatest sinners. When the Lord Jesus Christ was upon the earth, did he not carry his grace, and mercy, and the doctrine of free remission to the greatest finenrs? Peloved, consider of it I pray you, The greater the sinner is, the more is Christ honoured in getting out his Pardon, and in satisfying for such a finner, and so he will love Christ the more. Look I pray into the 7 Chap. of Luke, Simon (says Christ) I'll propound thee a parable. Master, say on (says he) Then says, our Saviour (at the 41 verse) There was be certain Creditor, that had two Dobters; the one ought five hundred pence, and the other fifty: And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? Simon answered and said, I suppose that he to whom he forgave most. And he said unto him, thou hast rightly judged. Those that he forgives most unto, will love most. Jesus Christ loves to be greatly honoured, and loved, and therefore he is willing to save the greatest sinners. But now, the greatest sinners are most opposite unto what is good, they don't seek after what is good: Surely therefore, if Jesus Christ would save sinners, and the greatest sinners; of necessity the Kingdom of Heaven, and of Grace, must approach unto us, before we draw near to it. But you will say, Object. Zech. 1.3 Jam. 4.8 The Scripture seems to be contrary unto this Doctrine: For hath not the Scripture said, Turn unto the Lord, and he will turn unto you? Draw near to God, and he will draw near to you? How is this therefore true, That the kingdom of grace, mercy, and free-remission, does first draw near unto us, before we draw near unto it? Yea, Hath not our Saviour Christ said, Matth. 9 13. I came not to call the righteous, but sinners to repentance? That is, such as are sensible of their sins: Surely therefore, a man must be sensible of his sins, must be sensible first, before the kingdom of Heaven, of Grace, Mercy, and Free-remission be brought near unto him. For Answer, The Scripture is clearly with us, Answ. Joh. 4.19. Joh. 15.16. The Apostle John speaks out expressly, We love him, because he loved us first. And says our Saviour, You have not chosen me, but I have chosen you: I have chosen you, you have not chosen me. And whereas 'tis said, That we should turn to God, and he will turn to us: And draw near to God, and he will draw near to us. That is, He will draw near unto you again, he will turn more unto you; not as if we should begin to turn to him, and first draw near to him, before he does first draw near to us at all: But, draw near to him, and he will draw near to you: And turn to him, and he will turn to you: That is, he will draw more near to you; and he will turn unto you again. And whereas 'tis said, That Christ came not to call the righteous, but sinners to repentance: That is, such as are sensible of their sins; and men must be first sensible, before the offer of grace, mercy, and free-remission be made unto them. I beseech you turn unto the place where the Scripture lies: 'tis in the 9 Chapter of Matthew at the latter end of the 13. verse. I am not come to call the righteous, but sinners to repentance. This (say I) is not to be understood of sinners only Sensible of their own sins, but sinners indeed. Christ came to call sinners indeed, yea, before they are sensible of their sins. For the word (Sinner) here, must be understood as the word sinner before is, in the 10. and 11. verse, As Jesus sat at meat in the house, behold, many Publicans and sinners came and sat down with him, and with his Disciples. When the Pharisees saw it, they said unto his Disciples, why eateth your Master with Publicans and sinners? He did eat with those that were not sensible of their sins: Sinners there, are not to be meant of those only that were sensible of their sins; Christ did not only eat with those that were sensible of their sins. Now he gives this account of it, I came not to call the righteous, but sinners to repentance: That is, sinners, such as he names before, such as he did eat withal; and they were not only such as were sensible of their sins. Again, Our Saviour Christ gives this account, at the 12. verse, The whole need not the Physician, but those that are sick. To answer to this Objection, That our Saviour did eat with sinners, and converse with sinners. Says he, I am a Physician; and Physicians, are to go to those that are sick only. There is this difference between me a Physician, and other Physicians: for I come unsent for; but other Physicians come when sent for. I, as a Physician come to Cal my Patients: but other Physicians are Called in by their Patients. Now (says he) I am a Physician, and I come not to call the righteous, but sinners, I come to Call my Pationts. Physician's done't only go to those that are sensible of their disease; but if a man be past sense, his friends send for the Physicians, and the Physician goes: So does Christ here, Comes unto his Patients when they are not sensible of their disease many times. Again; This suits with that which goes before. Go (says he, at the 13 verse) and learn what that meaneth, I will have mercy, and not saerifice. Sometimes this phrase, this sentence is to be understood concerning bodily mercy: But here 'tis to be understood of mercy to the soul Go ye and learn what that meaneth, I will have mercy, and not sacrifice. Ye object to me, that I converse with Publicans and sinners, not with those that are righteous in their generation, go and learn what that meaneth, I will have mercy, and not sacrifice: I have more delight in conversing with poor sinners, that with those Jews that do offer sacrifice. Ang again, Gonsider what sense would here be, if this should be the meaning; I came not to call the righteous, but sinners: That is, I came to call those that are sensible of their sins, Then the meaning must be this: I came not to call the righteous, but men that are penitent, men that are sensible of their sins, and are penitent. If by the calling the sinners we are to understand those that are sensible only; then the sense must be this, I came not to call the righteous, but men that are penitent. No, no, Christ came to call sinners, poor sinners; although they were never yet sensible of their sins, the Lord Jesus Christ came to call sinners, which are so indeed. This Doctrine than stands notwithstanding that Objection. But you will say, Obj. The Prodigal seems to come home unto his father, before his father does come to him; and to repent, before his father shows mercy to him: and so our repentance does prevent the Lord's mercy, and not the Lords mercy prevent our repentance. For Answer, Ans. 'Tis good for us always to attend unto the scope of the Scripture; in Parables especially: The scope of the Parable cannot be according to the tenure of this Objestion; for than it should be contrary to the former Parable, of the lost sheep. Indeed, The Prodigal says he will repent, before he goes to his father: Luke. 15.18, 19 I will return to my father, and I will say, I have sinned against Heaven, and against thee; and I am not worthy to be called thy Son: but he never says so till he came to his father: after his father had fallen upon his neck, and forgiven him, and showed mercy to him, than he said so, and not before. And (says the text) when his father saw him a far off: Notwithstanding he had resolved to go home, yet he was far off from mercy: his father saw him a far off; and had compassion, and ran, and fell on his neck, and kissed him, preventing of him by his grace: this makes it more prevalent. But yet you will say, Object. How can this be? can God love sinners? can God set his love upon poor sinners, that are so? What says the Apostle in Rom. 4.5. Answ. He justifies the ungodly, not in their sins, but from their sins, through Christ. 'Tis not in God's love, as in our love: you love, because the thing loved is lovely: but God's love, does make lovely: your love finds lovely: and God's love makes lovely. You love a person because of some beauty: but God's love does make beautiful. You love a person because of some good you do find before you love: but God's love brings the goodness with it, God's love makes the person good that he does love. His love is the original & root of all our obedience, and sanctification. Though the Root lies under ground, all the branches are beholding to it: and the fruit have their sap, and life from it. So though God's reconciling love lies under ground, and ye see it not, yet 'tis the Root of all your obedience, of all your sanctification. Ye may observe therefore, that in the Epistle to the Romans, to the Galatians, to the Hebrews; when the Apostle would stir up the Romans, Galatians, Hebrews to holiness of life: that he lays his Exhortation upon the Doctrine of freegrace, love, justification by faith alone, and the sulness of Christ's satisfaction for poor unworthy sinners. In the book of the Romans, he gins to state the Doctrine of free justification of sinners: and remission by Christ alone. In the book of the Galatians, he gins with free-remission of sins, and justification by faith alone: So in the book of the Hebrews: But the end and conclusion of all these Epistles to the Romans, Galatians, Hebrews, is, Obedience, Repentance, and holiness of life. As if this were the great Root that all our obedience did grow upon, even free remission of sins, and Justification by faith alone. And if justificiation do go before our sanctification, then of Necessity there must be an approaching of the Kingdom of Heaven to us, before we do come to it. Give me leave to give you Two, or Three Reasons of it, and so I will come to the Application. First of all, Reas. 1 God doth so order things in the dispensations on's of his grace, and administration thereof, as that he may be known to be God, Jehovah, that all flesh may see his glory. What is the glory of God? His freegrace is his glory. And therefore ye shall observe, that when Moses begs to see God's glory, Lord (says he) show me thy glory. Exo. 33.18, 19 The Lord made him this answer, Moses, wouldst thou see my glory? What? otherwise than thou hast seen it in the Mount? Moses, here is my glory: I will have mercy on whom I will have mercy: The Lord read him a lecture of his freegrace: Moses, here's my glory, my freegrace is my glory. And how can God's freegrace be more seen, and manifest than in such a way. Causing the Kingdom of Heaven, of grace, and free remission to draw near to us, even before we do stir towards it. Secondly, Reas. 2 God does so order things in the dispensations of his grace, as that men may be made the most gracious. The sight of God's grace, will make a man gractions: the more ye see the grace of God in Christ, the more gractious ye will be. And pray mark that instance which ye have in the 7. of Luke: (the same that Inamed before) consider it well, at the 37. verse, Behold, a woman in the City which was a sinner (it seems she was a very wicked woman, a sinner) when she knew that Jesus Christ sat at meat in the Pharisees house, brought an Alabaster box of ointment, and stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. What's the reason of this? Says our Saviour Christ, I say unto thee, (at the 47. verse) Her sins, which are many, are forgiven her, for she loved much. She wept much, because she loved much: and she loved much, because much was forgiven her. The Papists and those that do follow them say indeed, That her forgiveness was a fruit of her love: because 'tis said here, Her sins, which are many, are forgiven, for she loved much. But good people makr it, and youwill find, that first of all there is forgivenss, and thereupon the woman loved: and her loves much, was but a sign of her being much forgiven. For this is suitable with the latter end of the 47. verse: Her sins, which are many, are forgiven, for she loved much. Much forgivenss is the ground of loving much: and loving much, is a fign of much forgiveness: for it follows, But to whom little is forgiven, the same loveth little. And this suits also with the Parable that ye have before, at the 41. and the 42. and the 43. verses. (Which is brought in upon occasion of this woman's loving thus much.) A certain Creditor had two debtors: the one ought five hundred pence, and the other fifty: and when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? Simon answered and said, I suppose that he to whom he forgave most. Mark the scope of the parable, and you will find it is to show, That love flows from forgiveness. The Papists, (and others that cleave to them) therefore, go against the scope of this Parable. And now my beloved, if all our love be upon forgiveness, and forgiveness goes first; Oh! what freegrace is here? We Repent, and we Weep because we love; and we love because we are forgiven: but forgiveness goes first: Oh! what grace! and love is here! Paul was so taken with this, that to me he seems to be more taken with it, than with the vision that he had in the third Heaven, says he, I knew a man (whether in the body, 2. Cor. 12.2. or out of the body) a man (says he) wrapped up into the third Heaven, and heard unspeakable words, which is not lawful to be uttered. And this Paul speaks of but once. But says Paul, I was a blasphenter, 1. Tim. 1.13. I was a persecutor; but I obtained mercy: This story he tells three times: he tells the other story but one time; but this story, this story of free grace; how he was a blasphemer, and a persecutor, and how he obtained mercy; this was never out of his mind. As if he were more refreshed with the thought of this, than with the other. And I pray what then? Do but observe Paul, who gracious he is: how humble he is: how thankful he is: how ready to serve Christ: how ready to serve the Churches for Christ: how ready to suffer for Christ upon all occasions: Oh! how gracious did this make him. Thus 'tis with a poor soul, that hath tasted of the freegrace of God in Christ; the heart is more taken herewithal, than with the thoughts of Heaven: Ah, says a poor soul, I was going on in such a sinful way; or I lay sleeping and snorting in my sins; and I know not how, before ever I was ware, the Kingdom of Heaven did approach unto me, and the Lord in his freegrace showed mercy to my family, and to my poor soul: Oh! therefore, any thing for Jesus Christ; Oh! I will spend, and be spent, Oh! any thing for Jesus Christ. The sight of God's grace, does make one gracious; and therefore Christ does take this way, Causing the Kingdom of Heaven, grace, and free remission, to approach first unto us, before we do draw near to it. There is one Reason more, I will but name it. Christ does so order things in the dispensations of his grace, that no flesh might glory in itself, or in any thing that it hath, or doth: that no flesh might rest in any duty, in any service, in any suffering; but only upon grace, upon Christ alone. Beloved! we are very unwilling to come unto any duty; and when we have done, we are then as apt to rest upon it, as ever we were unwilling to come unto it. But what's the reason that men are so apt to rest upon their duties, but because there are these secret thoughts, that they come to Christ, before he does come to them. Let the heart be possessed with this truth, That Jesus Christ, and the Kingdom of Heaven, and of freegrace, does approach unto us, and come near to us, before we draw near to it. And then he will not rest so much upon what he is, doth, or suffereth. A man in this case is like unto a Silkworm; you know how 'tis with that worm: it makes a fine web, a fine work; and when it hath done, it dies in it, afterward it eats a hole through the work, and it comes out with wings, a quite other creature than it went into it. So it is with a poor Christian: he makes a fine work of duty, and then he dies in it; but through the manifestations of Gods free grace, he does, as it were, eat a hole through all, and he comes out with wings flying away from his duties, not so as to neglect the performance of them, but so, as not to rest upon them: flies away from (in regard of resting upon any) duty; and only upon this ground, because (says he) God did draw near to me, grace did draw near to me, mercy did draw near to me, before ever I drew near to it: and therefore why should I rest upon any duty, perform it I will, but through grace I will not rest upon it. By way of Application; Applic. 1 Let us I pray consider with ourselves, whether God hath dealt thus by our souls or no: Hath the Kingdom of Heaven approached, and drawn near unto us, before we drew near to it? if not, truly (for aught that I know) we are yet under the Law: and all our mournings, and walkings Heaven-ward, they are but Legal: If God love you indeed, He shows kindness, and mercy to you, before you do come to him. 'Tis with God's darlings, as 'tis with the worlds-darlings. You have some men take a great deal of pains, rise early, and go to bed late, and yet the world does not smile upon them: these are the world's enemies. Some take pains, and grow rich thereby; these are the world's friends, Others there are again, that before ever they take any pains the Lord is upon them with the world's blessings; these are the world's darlings. So I say, God hath his darlings; and if thou art one of God's darlings, He does cause the Kingdom of Heaven, Grace, and Free-remission to appear and draw near unto thy soul, even before thou dost draw near to it. Hath God dealt thus by any of you? Oh! contemplate, consider seriously the sweetness of this grace. Beloved! preventing grace, is sweet grace. The Lord gave a Grown, a Kingdom to David; but the best Pearl in all the Crown, that his eye was most upon, was Gods preventing mercy: Psa. 21.3. Lord (says he) thou hast prevented me with the goodness of thy blessing. As if he had said thus; Lord, thou hast not only given me a kingdom, made me a King over thy people; but when I was a poor Shepherd, keeping my father's sheep: thou didst prevent me with thy love. So may a poor soul say, Ah, Lord, thou hast not only given me a kingdom, but thou hast prevented me with thy love. 'Tis a great matter, that the great God of Heaven and Earth should answer our prayers, give us any mercy upon our request: I, but that the Lord should give us the greatest mercy before we come for it. Pray good people mark it a little, Ye shall observe, that the greatest mercies that ye have; ye have them, and they are given unto you before you come for them. There are some great mercies that a Christian hath: as Conversion of his soul, Justification, Remission of sin: Some lesser mercies; as comfort, and peace, and outward plenty. As for these lesser mercies, God gives them when we do come for them: but as for the great Mercies; Remission of sin; Justification of our persons; Conversion of our souls, God is upon us with these mercies before we come for them: Oh! what grace is here! Oh! what glorious, rich grace is here! What! shall be not stand and admire at the glory of this free grace of God in Jesus Christ! You will say unto me: Quest. But suppose this, that the Lord hath brought the Kingdom of Heaven near to me, and my family before I did come to it: for I must confess, that I have tasted, and drunk deeply of Gods preventing love: Oh! how graciously hath God dealt by our poor family! we were a poor, ignorant family; and the Lord shown mercy to our family when we little thought of it: to such a Child, to such a Servant, to such a Friend, to mine own soul. Indeed this is true, That the Kingdom of Heaven hath approached unto me, drawn near unto me before I drew near to it; Oh! what is my duty now, that does flow from hence? Let me tell you: Ans. 1 Duty. First of all; Be sooner at Heaven gate with your duties hereafter, than ever you were before. When as a Master comes into his servant's Chamber in the morning, and takes him a-bed: if the servant have any ingenuity, the servant says, this my Masters coming thus early, is plainly a rebuke to my sloth; and therefore (God willing) I will be up sooner another day. So now, when as the Lord does thus prevent us with his grace, and is at our bedside with his grace, when we lie sleeping, and never think of mercy, and grace; an ingenious soul should say thus: What is all this, but a plain rebuke to the slothfulness of my duty? Come, up prayer, up duty, oh my soul be up sooner: Yea, through the Lords grace I will be up sooner at Heaven gate in duty than ever I was before: His preventing grace teaches me thus much, that I am not soon enough at Heaven gate with my duty. Again, 2. Duty. Hath the Lord prevented any of you with grace, and caused the Kingdom of Heaven to draw near to you before you drew near to it? Do you do the like: labour in your love to be like to Christ, to be like to God. We stand upon our terms when we have to deal with men, upon our terms of State. had Jesus Christ stood upon terms of State when. he came to save sinners, what had become of us? We say, we will forgive such a man for wrong done to us, upon his acknowledgement: Oh! but did Christ do so? Did not Christ prevent us? Beloved! ye see how 'tis with the water, it moves downward; but if the fire get into it; if there be water in a pot, upon the fire, and fire get into the water, the fire makes it move upward, it moves according to the nature of the fire then. So now, if the love of Jesus Christ get into our hearts, it will make us move like unto Christ: How does the love of Jesus Christ move? Oh (says Christ) Father forgive them, they know not what they do. Luke 23.34. Christ did not stay for acknowledgement: a poor, and a low thing for a Christian; Enough for a Heathen to say so, I will forgive such a man for wrong done to me upon his acknowledgement. Let our love be like unto Christ's, and labour to prevent others with our love, as Jesus Christ hath prevented us. Thirdly, Then let all men waith upon others, 3 Duty. with all longsufforing, and patience, for their Conversion, and the revelation of truth unto them. Thou art a Parent, and desirest thy Child may be Converted, and hast taken a great deal of pains with him for his Conversion, and yet it will not be. Thou art a governor of a family, and wouldst feign have such a servant converted to Christ, and hast taken a great deal of pains; and yet it won't be. A friend you have, and you would fain that he knew such a Truth, and much pains you have taken to beat such a Truth into him, and he don't take it, and you are ready to be angry: but remember this, The Kingdom of Heaven draws near to us before we draw near to it: Grace must come to thy Child's soul first before it does come to Christ, Mercy must come to the soul: and the Lord must come and bring truths unto the soul. What is then to be done? Then be not angry with him: wait with all long suffering, and all patience, and go to God; go to God for thy Child; go to God for thy friend; go to God for thy servant, upon this ground, Because the Kingdom of Heaven must come to us first before we can come to it. But Especially, 4. Duty. and Fourthly, Trust in the Lord for ever. Oh! all you that are the servants of the Lord, upon this ground, Trust in the Lord for ever. Does the kingdom of Heaven approach, and draw near to us, before we draw near unto it? Then say within your souls, Doubting shall be no more. Some there are, that doubt of their salvation, because of the lgnorance that is in them: darkness causes fear: they don't know the merciful disposition of Jesus Christ, and so they doubt of his love. The Devil, as he labours to change himself into an angel of light; so he labours to change Christ into an angel of darkness. But beloved, ye have heard of the merciful, sweet disposition of Jesus Christ: he is willing to save sinners, and the greatest sinners; brings near the Kingdom of Heaven to us, before we draw near to it: Oh! wilt thou doubt again? poor Christian, wilt thou doubt again? Some there are, that doubt of their salvation, because they are afraid their duties shall not be accepted, prayers shall not be accepted: Oh! if I could but be persuaded (says one) that the Lord would hear my prayer, and accept of my duty, than I should know indeed I should be saved: but I am afraid the Lord doth not hear my prayers, and accept of my duties; and therefore I fear I shall not be saved. Man or woman, where ever thou stand'st, or art; hear the Word of the Lord. Does the Lord cause the Kingdom of Heaven to approach and draw near to us, before we draw near to it? will the Lord be found of those that seek him not? and will he not be found of you that do seek him? Will the Lord come with his grace, and make an offer of grace, and mercy to a sinner, and a great sinner? and will not the Lord receive you, when you do come unto him? Think of this: and surely than you will say, Doubting shall be no more. Some there are, that doubt of their salveation, because they cannot pray; their hearts are dead: pray I cannot, and hear I cannot, and read I cannot, perform duty I cannot; and therefore I have cause to fear I shall never come to Heaven. Well, but though you cannot, Man, or Woman, Christian; pray as thou art able, and hear as thou art able, and read as thou art able: the Lord Christ is of this sweet disposition, That. he does cause the Kingdom of Heaven to draw near to us, before we draw near to it: Oh! therefore, you that are the servants of the Lord, Trust in the Lord for ever; for ever trust in the Lord: and let doubting be no more. I conclude all with one word of Exhortation, Applic. 2 and it is unto those that have not yet submitted unto this Kingdom of Heaven, this Kingdom of Grace: Is there a truth in this Doctrine? That the Kingdom of Heaven, grace, mercy, and free remission, does approach unto us, before we draw near unto it? and that because (indeed) we are not able to draw near to it, before it draws near unto us? Then all you, that have not yet submitted unto this Kingdom of grace, and the offer of grace, and mercy in the Gospel: when ever any offer shall be made unto ye, take heed that ye neglect not so great salvation. You see how 'tis with the seaman: because the seaman is not able to raise a wind; or turn the wind when 'tis raised; he lies upon the sea-coast ready, waiting upon the wind: and when the wind turns, than he hoists up his sails, for says he, now the wind is come about, and if I lose this gale, I am likely to lose my voyage: I cannot turn the wind, I cannot make the wind. So I say to you, man or woman, young man, or old; hath the Lord brought a gale upon thine heart at any time? a gale of mercy, made a tender of mercy, and free remission to thee? Oh! for the love of God, and of thy own soul, take heed how you lose this opportunity: is the wind come about? (the Spirit blows where it listeth:) is the wind come about? Up with thy sails, up with thy sails, take heed how you lose this opportunity that now you have. Little do you think, that the Kingdom of Heaven may be in such a motion as you despise: the Kingdom of Heaven may be knocking at your door, the door of your heart, by such a hand as you little think of. The Kingdom of Heaven is like a grain of musterd-seed, Mat. 13 31, 32. which indeed is the least of all seeds; but it grows to that bigness, that the fowls of the air come and make there their nests: When you see a little musterd-seed, you will say, 'tis impossible; can ever this musterd-seed grow to that bigness, that the fowls of the air should there make their nests? The Kingdom of Heaven is like Christ himself: Can this be the Messiah? 'tis the Carpenter's son; can this Carpenter's son be the Messiah? So the Kingdom of Heaven is like a grain of musterd-seed; comes with a small motion: May be a Child makes a motion to his father, Oh! father, let there be prayer in our family, Oh! let there be reading the Word in our family. May be the servant comes and makes a motion to the Mistress; Oh! Mistress, let's go to such a Sermon, let us go to such a meeting, let's go to prayer: The Kingdom of Heaven may come in such a motion: by the hand of a Child, by the hand of a servant: take heed therefore if you have not submitted to this offer; Oh! take heed, take heed how you neglect so great salvation: I say the Kingdom of heaven may come in such a small motion as you despise. And therefore, if ever the Lord breath upon any of your hearts; if the wind come about; man and woman, up with thy sails, now for thy life, now for thy Eternity; if this gale be lost, may be thou shalt never have such a gale again: The Kingdom of heaven does approach, and draw near unto us, before we draw near unto it: well therefore, when it comes, see that you accept of it. SERMON II. MATTHEW 3.2. Repent ye: for the Kingdom of Heaven is at hand: Preached at Margret's New-fishstreet. March. 16. 1645 Or hath approached. THESE Words are part of that Sermon which John the Baptist preached, when he first began for to preach the Gospel. They contain, ye see, at the first view, An Exhortation to Repentance, with a motive, or encouragement thereunto: For the Kingdom of Heaven is at hand. I take it for granted, that ye understand what is the notion of Repentance. And my design is not to fall into the common place of Repentance; but only to speak to it so far as it hath relation to this motive. Some there are that think these words are to be understood of a Legal Repentance; as if John the Baptist's Ministry were a legal Ministry; and in that sense he himself a forerunner to Jesus Christ. This (me thinks) is to lowen the Ministry of John the Baptist. And if you look into the 1. Chap. of Luke, you will find, that John's Ministry was not a Legal Ministry, but a Gospel-Ministry: (the 76, and the 77. verses) Thou Child shalt be called the Prophet of the Highest: for thou shalt go before the face of the Lord, to prepare his ways: To give knowledge of salvation unto his people, by the remission of their sins. And if ye look into the following verse to the Text, ye shall find the interpretation of this Repentance: Repent ye: for this is he that was spoken of by the Prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths strait. So that preparing the way of the Lord, and making his paths strait; is all one with that which is going befoe. Now is any one able to make his paths strait before he do come to Christ? why then do we come to Christ if we be able to make our paths strait before we do come unto him? And besides, As the Motive is, such is the Repentance that is founded on it. The motive here is Evangelical: Repent ye: for the Kingdom of Heaven is at hand. The motive is Evangelical, surely therefore, the Repentance here required, is not a Legal, but an Evangelical Repentance. But what is it then? what is here meant by the Kingdom of Heaven? and the Kingdom of Heaven being at hand, or approaching? In the language of the new Testament, the Kingdom of Heaven is sometimes put for the Kingdom of Glory: Sometimes it is put for the Church of Christ under the new Testament: Sometimes it is put for the Gospel, and the preaching of the Gospel: Sometimes for the whole Kingdom of Grace. I take it here for the whole state of the Messiah: the Kingdom of grace, the preaching of the Gospel, and the dispensations thereof. And he says here, That the Kingdom of Heaven hath approached: therefore do you turn, therefore do ye repent. There are these Two Notes that lie before ye. First, The Kingdom of Heaven does approach unto us, before we do come unto it. Repent ye: or turn ye: because the Kingdom of Heaven hath approached unto you; So in the beginning. Secondly, That the appropinquation, approaching, or drawing near of the Kingdom of Heaven, is the highest, and the greatest motive in the world unto true Repentance. I have spoken to the former in a Congregation not far distant: and my desire is to speak unto the Second. The appropinquation, approaching, Doct. or drawing near of the Kingdom of Heaven, is the highest. and the greatest motive in the world unto true Repentance. This is the Motive that John uses here; thus John gins, when he began for to preach the Gospel. And if you look into the 4. the next Chapter, ye shall find, that our Saviour Christ gins to preach Repentance upon the same Motive: verse the 17. from that time Jesus began to preach, and say, Repent: for the Kingdom of Heaven is at hand. The same words. And if ye look into the 10. Chapter of Matthew, ye shall find, that when he sent out his Apostles for to preach, he put the like words into their mouths also: (at the 7. verse) And as ye go, preach, saying, The Kingdom of Heaven is at hand. There the word, Repent, is not you will say: But if you look into the 6. of Mark, and the 12. verse: ye shall find that 'tis said there, Then they went out, and preached, that men should repent. It was part of their Commission: and thus they were to preach Repentance upon this motive, That the Kingdom of Heaven is at hand, or the Kingdom of heaven is approaching. Surely therefore, this is the great Motive, the motive of motives. In the invitation to the great Supper spoken of in the Gospel: what is the motive used, for to bring men unto the supper, but this? Come, for all things are now ready: Mercy is ready, the blood of the Lord Jesus Christ is ready, Come, for all things are now ready: this is the motive that is used there. And if ye look into the 12. Chapter of Paul to the Romans, ye shall find at the 1. verse, That when the Apostle doth exhort them, to present themselves a living sacrifice, holy, acceptable unto God: he persuades by this motive of mercy: I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice. I beseech ye therefore. That Therefore, sends us unto the former Chapter, to inquire what these mercies were. At the 30. verse of the former Chapter, he says unto them, For as ye in times past have not believed God, yet now have obtained mercy through their unbelief. The Jews were cast off: and the Gentiles (these Romans) received to mercy, the Kingdom of Heaven did come to them, the Gospel effectually preached to them, the Doctrine of free-remission of poor sinners: Now (says he) I beseech you by the mercies of God, that ye present your bodies a living sacrifice. The Scripture is full of this. But for our better opening, and clearing of this Truth: Let us I pray descend into the particulars of Repentance, and consider how the grace, and mercy, and love of God in Christ (which is the substance of this Kingdom of Heaven) hath an influence upon them all; and how all of them are caused thereby. First, A man that does Repent, must see, and know his sins: true-sight of sin is requisite to true Repentance Indeed, a man may in some measure attain unto the knowledge, and discovery of his sin by some Affliction: when Adoni-bezek had his fingers, and toes cut off, you know what he said: Thus have I done. Afflictions do unleave a man, take off his leaves: when the leaves are off the hedges, ye see those birds-nests, that ye could not see before when the leaves were on: And so, when affliction hath made one naked, and taken one's leaves off, a man is able to see those nests of corruption in his own heart that he never did see before. The Apostle says, By the Law is the knowledge of sin: but now, though by the Law, as by a rule, we come to the knowledge of our sin; and by Affliction we are helped to see the nests of our own hearts: yet notwithstanding, a man cannot see his sins fully but by Gospel-light; it is a work of the Spirit to convince of sin: I will send the Spirit, the Comforter, and he shall convince the world of sin. And where does the Spirit breath, but in the Gospel, the Kingdom of Heaven, the preaching of the Gospel? Received ye the Spirit (says the Apostle) by the works of the Law, or by the preaching of faith? When once Esay the Prophet had had a fight of Christ, he cries out, Vae mihi, I am undone: We is me, I am undone, I am unclean. Again, (for I will but touch upon these) As a man must know his sin: So if he will repent truly, he must be grieved, and humbled for it. If you look into the 7. of Luke, ye may see what work it had: A woman, a great sinner comes to Christ, and she washes his feet with her tears: what made her do so? She loved much, for much was forgiven her. So that the more the love and mercy of God in Chrst is opened in the Gospel, or does make its approach unto a soul, the more the soul is set a weeping and mourning for sin committed. Again, As a man Repenting must be grieved for sin committed; So he must, and he will loathe himself: self-loa-thing is requisite to Repentance. If a man have taken a surfeit by eating or drinking, he does not only loathe the meat which caused the surfeit, but he loathes the very Vessel that hath the smell of the meat, or the liquor in it: So now, when a man comes to Repent, he does not only loathe his sin, but he loathes himself, the vessel, where the sin was: Oh! these filthy eyes of mine; Oh! these vile hands, Oh! this vile heart of mine; he loathes himself. But what causes this self-loathing? Th' Prophet Ezekiel will tell ye, in the 20. of Ezekiel. the 41, 42, and 43. verses: Then shall ye loathe yourselves when I am pacified; or when God had shown them mercy, caused his love to approach unto them: Then should they loathe themselves. 'Tis not all your Afflictions: nor all my Threaten (says God) that will make ye to loathe yourselves: but when ye see my love, my grace, my pardoning mercy; then shall ye loathe yourselves: not your sins only, but yourselves also. Again, A Repenting person does not only loathe himself for his sin: but he is ashamed of it: he is ashamed of his former evil ways. What fruit have ye of those things whereof ye are [now] ashamed: not before, but whereof ye are [now] ashamed. So long as a man walks in the dark, he does not blush, he is not ashamed though his be ragged, and torn, and his naked flesh appears, because he is in the dark: But if he come to the light, than he blushes that his nakedness appears: And so long as men are in their sins, and are in darkness, they are not ashamed of their sins; because they are in darkness: But when once they come to the light, than they blush, and then they are ashamed: What light is that that will ashame one of sin? there is light enough in hel-fire, for the damned there to read their sins by, but that don't make them ashamed: where the light of the Gospel, the opening of the Kingdom of Heaven is, and pardoning love is, there is shame. Ye shall see therefore, how Ezra bulshes, when he considered the love of God, and their sins together: in the 9 of Ezra and the 6. verse. And he said, O my God, I am ashamed and blush to lift up my face unto thee, my God: Why? for our iniquities are increased. Is that all? No, says he at the 8. verse: for a little space grace hath been showed us from the Lord our God, to give us a remnant to eseape, and to give us a nail in his Holy place: we were bondmen, yet our God hath not forsaken us in our bondage: And now, O our God, what shall we say after this? after this? The sight of their own sins, and the remembrance of Gods love together, made him blush. Ye know the place in Ezekiel, Then shall ye be confounded, and ashamed, when I am pacified towards ye. The more a man knows that God is pacified towards him, the more he is ashamed. Again, A Repenting person is not only ashamed of his former evil ways: but as occasion serves, he will acknowledge his sins: But I pray, what works the heart over to this acknowledgement? When David had Saul at a great advantage, and spared him: Saul breaks forth into this expression, O my son David, thou art more righteous than I: O David! thou art a righteous man, but I am an unrighteous man. So when the soul sees what infinite advantage the Lord hath it at, and how the Lord spareth; then the soul breaks forth, and says, The Lord is righteous, I am unrighteous, I am unrighteous: this works an acknowledgement. Sixtly, A Repenting person, does not only acknowledge his sin as occasion serves; but he labours to un-sin his sin; and truly, else it is no Repentance. He does walk contrary unto himself, and his former self: he does labour to undo what he had done before sinfully: he does labour to unsay what he had said before wickedly. Before the Jailor was converted, he clap't up the Apostle into close prison, and either he whipped him there, or else being whipped, he did not relieve him, and wash his wounds: But the Jailor Repenting, mark how he walks contrary to himself: Repenting, he opens the prison door, he washes the Apostles wounds, brings him into his own house, sets meat before him. Those Sorcerers Acts, 19 repenting, burned their books, which before they prized, and studies much. How did Manasses walk contrary to himself, when he once Repent? Well, But what is that that will bring the soul to this disposition, to walk contrary to ones former self? If you look into the 116. Psalms, ye shall find there how the Psalmist eats up his former words: I said in my haste, all men are liars: It was amiss in me, I eat my words, I am sorry for it: what made him do it? Says he at the 3. verse, The sorrows of death compassed me about, and the pains of hell gate hold upon me: I found trouble and sorrow: Then called I upon the Name of the Lord; O Lord I beseech thee deliver me. (at the 5. verse) Gracious is the Lord, and righteous: yea, our God is mercisul. Now having had a taste of God's grace, and God mercy, now he eats his former words. And so the good man Hezekiab: I said (says he) I am cut off from the land of the living: Isa. 38.11. He did eat his words, I repent, it was suddenly done: How was he wrought off to this? He had tasted of the love, and grace, and goodness of God; and this made him do it. So that now, look into the bowels of Repentance, and the several workings thereof, and ye shall find there is no such way, or means, or motive to bring a soul unto Repentance, as the approaching of the Kingdom of Heaven, the word, and work of God's grace, and love of God in Jesus Christ. Would you know the Reason? Briefly thus. Repentance is a fruit of faith. Ye have a notable expression of godly sorrow to the height, in the 12. of Zachary, the latter end of the 10, 11, and 12. verses, (speaking of the Call and Conversion of the Jews.) They shall mourn for him as one mourneth for his only son: and shall be in bitterness for him, (the latter end of the 10. verse) as one that is in bitterness for his firstborn. Bitterness upon bitterness, and mourning. And in that day (at the 11. verse) there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon: And the land shall mourn, every family apart, the family of the house of David apart, and their wives apart. Here is great mourning, and sorrow; What caused this? says he at the 10. verse, They shall look upon me whom they have pierced, and they shall mourn: They shall look upon me whom they have piercit. This is the eye of faith, and all true mourning, and sorrow does come from thence. All tears of Repentance flow from the eye of faith: the more a man by faith is able to see a pierced Christ, the more his heart is pierced for sin committed: the more by faith a man is able to see a wounded Christ, the more will his heart be wounded for sin committed. Faith works Repentance: but what worketh faith? Surely the Gospel, the preaching of the Gospel: Received ye the Spirit by the works of the Law, or by the preaching of faith? He does not say by the preaching of the Gospel, but by the preaching of faith: The Gospel is called faith, not only because 'tis the Cbject of faith; but that by which faith is wrought. Again, As Repentance is a fruit of faith: So also it does flow from love. Amor doloris causa; Love is the cause of grief. The more a man loves another, or apprehends that he is loved of him; the more he grieves, if he hath any way injured him. If you at un-awares do strike another, and one tell you that he is your enemy; ye grieve not, ye are not troubled; unless it be in regard of some mischief that may come to yourself: But if one tell you, that he is a friend, a specialfriend; that grieves you. So now if by my sins I have stricken at God: if I look upon God as an enemy, I am not grieved much, I am not troubled much: But when I consider him as my father, the best friend I have in the world; and consider how by my sins I have stricken at him; this makes me grieve: Oh! that ever I should wound the name of him whom my soul loves! She loved much (says our Saviour concerning the weeping woman) she loved much, for much was forgiven her: He does not say, she wept much, for much was forgiven her: there was no mention before of her love, but only of her weeping; and yet says our Saviour, she loved much: because he would show what it was that drew up the sluice of these tears: it was her love. And what causeth love? Love causeth love. The more a man sees, and apprehends the love of Christ towards him, the more his heart is drawn out in love towards Christ again. And what greater act of love than this? That the Kingdom of Heaven approaches, that the Kingdom of Heaven should come, and make its approach to such a poor sinner as I am: Surely therefore, the approaching, or drawing near of the Kingdom of Heaven, is the highest, and greatest motive in the world unto true Repentance. You will say, Experience seems for to speak the contrary: for, arguments drawn from Hell, and the wrath of God, seem to be more powerful, and efficacious in the working of Repentance. I have (will some say) sometimes considered the wrath of God, and let out my heart upon arguments drawn from thence; and then I have been much humbled, broken; been much affected: yea, the truth is, I have been more humbled, and more broken, and more affected, and more troubled for sin; than when the Gospel, the word of the Kingdom hath been preached, and opened unto me: How therefore is this true? Experience seems to speak the contrary. I answer, Quicquid recipitur etc. Every thing is received according unto the receiver. A legal spirit doth relish and savour most of those arguments which are drawn from Hell, and from the wrath of God: But an Evangelical Christian, those that are drawn from love and mercy. But for the more full Answer to this, pray consider with me, these Six, or Seven Distinctions. First, It's one thing for a man to be troubled in Conscience: and another thing to be humbled for sin committed. Those that are Damned in Hell, and lie there despairing, must needs be troubled in Conscience; how could they despair else? Take a soul that hath the work of the Law upon him, and a mere work of the Law; and in some respects, he may be more troubled in Conscience: but a Christian that hath a work of the Gospel upon his heart, is notwithstanding this, more humbled for sin committed. Again, It's one thing for a man to be pricked in heart: and another thing for a man to Repent. Ye shall find therefore, that in the 2. of the Acts: 'tis said concerning divers, That they were pricked in their heart, and said, What shall we do? Peter said nnto them, Repent. They were pricked in their heart, and said, what shall we do? and he said, Repent. Possibly then, a man or woman may be pricked in the heart, and yet not Repent. Those that have the work of the Law upon them, may have more legal prickings: but those that have the work of the Gospel, they Repent more. Again, It's one thing for a man to Repent of sin considered, in genere entis: and another thing, in genere moris. Sin may be considered in regard of the mischief, and inconvenience that does come thereby: Or in regard of the moral evil of it. 'Tis said concerning Judas, That when he saw what became of things, he Repent. And a Malefactor, a murderer, when he sees what shall become of him, that he must die for his sin; he may Repent of his sin, in genere entis; wishing that he had never done it: and yet my be not Repent, in genere moris. Ye read concerning Esau, in the 12. of the Hebrews, That he sought his birthright with tears; but found no room for his Repentance. He Repent, he Repent with Tears; but found no room for his Repentance. What Repentance was this? Says Austin: He grieved that he had lost his birthright; not that he had sold his birthright. So there was no room for such a Repentance. And so now, take a man that hath the work of the Law upon his soul, and he may be much troubled, he may Repent, and he may have more Repentings in regard of the evil that does come by sin: but the other more in regard of the evil that is in sin itself. In the Fourth place, It's one thing for a man to be broken with the weight of sin: and another thing to have his soul thawen, and melted for it. There is a great deal of difference you know, between the breaking of the ice with your hands, or with a staff; and the thawing of the ice, melting by the thaw. When you take a staff and break the ice with your hands, though you break it in one place, it freezes in another: but when there is a thaw, than it melts, than it breaks every where. So now it is in regard of legal break: Here's a man hath a work of the Law upon his soul, he breaks for his Drunkenness, and he breaks for his Swearing, and he breaks for his Wantonness: Oh! but he freezes in Unbelief, in another place; he freezes in Unthankfulness: But when a gospel-work comes, it makes a general thaw, a man is broken every where. And this is more. Again, It is one thing for a man to have more sorrow, grief, Repentance in the Ore: and another thing to have a more sorrow, grief, and Repentance that is well Refined. As now, suppose a man take a hand full of gold in the Ore; it seems to be a great deal more than a twenty shilling-piece: I but, because much of that is to be taken away, a great deal of Earth is to be taken away, it is less in the worth. Thus it is between Legal Repentance, and Evangelical: The Legal Repentance may seem to be more in bulk: I but, a great deal of that is to be taken away: Much unbelief to be taken away: many sad, despairing conclusions to be taken away: a great deal of Mercinariness to be taken away. And therefore ye shall observe, That when the father had kissed the Prodigal, he left out the Mercenary piece that he spoke of before he came home. Says he (at the 18. verse) I will arise, and go to my father, and will say unto him, Father, I have sinned against Heaven, and before thee, and am no more worthy to be called thy Son: make me as one of thy hired servants: (in the 15. Chapter, the 18. and 19 verses) verse the 20. He arose and came to his father: his father saw him, and ran and fell on his neck, and kissed him, had compassion on him: ran, and fell on his neck, and kissed him: And the son said unto him, Father: (Now see whether he makes good his words, that he said he would say when he came to his father) I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy Son: But his Father said to his servants, Bring forth the best robe: He leaves out that, Make me as one of thy hired servants. One kiss from his father had filed off all the mercenary disposition. Oh! much, much of the Legal-work is to be taken away: In Evangelical Repentance, there is much in little: in Legal Repentance there is little in much. Again, It's one thing for grief, sorrow, Repentance to be more in view, sense, and noise: and another thing to be more in spirit, and in profit. As now for Example: The rain does sometime fall in a storm, and when it does so, it makes a great noise: the earth hath not time for to take it at the first into its bosom; it runs down the streets in great abandance, and it stands in some places, in great plashes of water: At another time the rain falls by small drops, and makes no such noise; but yet notwithstanding, it falls to the root of the Corn, and profits more: for when the rain falls so in a storm, it lays the Corn; the Corn (I say) is laid by it. So now, sorrow, and grief sometimes falls in a storm, as in Legal Repentance; and it is great in view, stands in great plashes of water: Oh! but than it doth lay our Duties, it lays our Assurance, it lays our Faith: Evangelical Repentance, that makes no such noise, but it falls to the root of the graces, and done't lay your comfort, it don't lay your Assurance, it don't lay your Duties. And so it is more in profit. Lastly, This, Sorrow, grief, and Repentance; may take ones own heart much, or the heart of God much: one's own heart may be much affected, or the heart of God may be much affected: Beloved! we are apt to love our firstborn: and though Legal repentance does not always go before the work of the Gospel; (for what legal work was there in Matthew before he did come to Christ? or what Legal work was there in Zacheus before he came to Christ?) yet often times it does: I say yet often times it does: and this being the firstborn of our soul, we go to God with both our Repentances Legal, and Evangelical: and we say, Lord, lay the hand, Oh! lay the right-hand of thy blessing upon my first born, oh! let that inherit: But the Lord deals here, as old Jacob did, when Joseph brought his two Children before him to be blest: Jacob crossed his hands, and for Joseph's sake he laid the blessing upon the younger. So now does God do; you would have me to lay my blessing (says God) upon your firstborn, upon your Elder, upon your Legal Repentance. No, says God, I have said, The Elder shall serve the Younger, & I will cross my hands; and for Joseph's sake, because there is more of Christ in this younger, therefore here will I lay the hand of my blessing. Beloved! the heart of a Christian, a gracious man, is never more drawn out in grief than upon the apprension of love in jured: The greater love, and the greater injury is presented, the greater is the grief: When the Kingdom of Heaven comes unto a poor soul, there is the greatest love presented; sin against that, is the greatest injury: when therefore a man is senfible of his sin under that notion, then is his heart most affected and drawn forth in godly sorrow. Surely therefore, The approaching, and the drawing near of the Kingdom of Heaven, is the greatest motive, & argument under Heaven unto true Repentance. By way of Application: If these things be so, Use. 1 What a sad condition are those in, whom the kingdom of Heaven, the word of the kingdom, the Doctrine of free-remission hath come unto, and yet they are not stirred, nor moved for to turn to God, or to repent? It may be, here is some Drunkard, some Swearer, some notorious Sabbath-breaker, some wanton that is gotten into the Congregation: I will not say to thee, Friend, how camest thou in hither? Ah, poor soul, thou mayest hear that voice, and those words too soon another day: But this I say, Friend, the greatest motive under Heaven hath been used to move, and turn thee; and yet thou art nothing moved, and stirred therewith: O! whereby shall thy soul be brought unto Repentance? Go (says our Saviour Christ unto his Disciples) preach, Repent: for the Kingdom of Heaven is at hand: if they receive ye, your peace be upon them: if not, it shall be more easy for Sodom and Gomorah, than for that City, than for that people, at that great day. Oh for the Lords sake, take heed when ye hear the Word of the Kingdom, take heed that ye don't lose it: Repent, and then turn to God. But if these things be so (in the Second place) Then here we see the reason, Use. 2 why our hearts are no more broken, are no more humbled, no more Repentance, no more melting, heart no more softened: because ye don't labour to bring the Kingdom of Heaven near unto your souls: I mean the Gospel, and the Word of the Gospel; free-remission of poor sinners: When the Kingdom of Heaven comes near unto a person, he runs away from it, from the Promise; Oh! it belongs not to me; I am not so and so qualified: I am not so and so broken; I am not so and so weary, and heavy laden; and therefore the promise belongs not to me. But the approaching of the Kingdom of Heaven, is the only means and motive to break thy heart, and wilt not thou therefore come to it, because thy heart is not broken? Oh! but the Promise don't belong to me: the Promise is made unto those that are weary, and heavy laden, and I am not so. Mistake not good people, The invitation is made to the weary, and heavy laden, but the promise is made to Coming. There are Two things in that speech: Come unto me all ye that are weary, and heavy laden. Here's an Invitation: and here's a Promise: The Invitation is made indeed to those that are weary, and heavy laden: Oh! but the Promise is made to Coming, the Promise is made to Coming. But that is all one (you will say) for then it seems I am not invited, if the invitation be made to such. God does not speak every thing, in every Scripture: But man or woman, art thou not invited by some other Scripture? Pray what think ye of that in the 9 of the Proverbs: Wisdom hath built her an house: (that is, Christ, compared with the former Chapter) she hath killed her beasts; she hath mingled her wine; she hath furnished her table. She cries upon the high places of the City. What does she cry? read the 4. verse: Who so is simple, let him come in hither: as for him that wanteth understanding, ye read it: 'tis, As for him that wanteth heart, Come eat of my bread, and drink of the wine which I have mingled. The Invitation is made to simple ones: who so is simple, let him turn in hither. Oh! But I have such an heart as never any had: I want a heart unto all that is good. Mark, As for him that wanteth heart, she saith to him, Come, eat of my bread. How think ye? is the Invitation here made only to those that are weary, and heavy laden? And if ye consider that place in the Gospel which ye know. The Invitation to the great supper. The servants are sent forth to call in those that were bidden, and they excuse themselves: But they were bidden, they were invited: were they weary, and heavey laden think ye? Well, he sends out again, and invites others. Look upon the text: were they weary, and heavy laden too? Go (says he) Go, Go to the highways, and go to the hedges, and compel them to come in: were they weary, and heavy laden too? And if ye look into the 3. of the Revelations, ye find there, that our Saviour says at the 20. verse: Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in, and sup with him, and he with me. Our Saviour Christ here stands knocking, and offers the greatest mercies that can be; fellowship, and communion with a poor soul: I will come in to him, and will sup with him, and he with me. What greater blessing, or mercy can you desire than fellowship with Jesus Christ? Says Jesus Christ; If any man will open, I will come in, and sup with him, and he with me. Here's mutual fellowship; Christ stands, and offers this, he stands knocking. But I pray, what door does he knock at? whose door does he knock at? Oh! my beloved, 'tis a Laodicean door: Laodiceans, what are those? Lukewarm: I would thou wert hot, or cold; but seeing thou art Lukewarm, I will vomit thee out of my mouth. Lukewarm person worse than profane; and yet behold, Jesus Christ stands at a lukewarm persons door: knocking and tendering mercy to a lukewarm Laodicean person. I but stay, May be they were weary, and heavy laden first, before they were invited. Read the 17. verse. Because thou sayest, I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wreathed, and miserable, and poor, and blind, and naked. Were these weary, and heavy laden, think ye? And yet at this door, behold! at this door the Lord Christ stands knocking! Oh! grace! Oh, glorious, rich grace! Oh! you that have stood at a distance from the promise, and dared not draw near to the promise; said it did not belong to you, you were not invited to mercy: Consider, do you consider what great enemies ye are unto your own break, and humblings that ye do so much desire? The approaching of the Kingdom of Heaven, and the Doctrine of grace, and of free-remission unto a poor sinner, is the greatest means, and motive in the world to break one's heart. Oh! therefore, as ever you desire to have your hearts broken, and to be humbled; look much to the Kingdom of Heaven, and the Doctrines thereof, and never say, it does not belong unto you. But Thirdly, Use. 3 If these things be so? if there be a truth in this Doctrine? what infinite cause have we all, for to Repent, to mend our lives, and to turn to God? The Kingdom of Heaven hath approached. Beloved! hath not the Kingdom of Heaven approached unto our Nation? Take the Kingdom of Heaven for the Kingdom of Glory: and in these dying times, how hath the Kingdom of Heaven approached in that sense! Take the Kingdom of Heaven for the State of the Church: and how many Church-truths hath broken out in these days, that were not known before? Take the Kingdom of Heaven for the Gospel; and the preaching of the Gospel: how hath God gone up and down in these latter times, even in these times of trouble, preaching freegrace to poor England? Witness all these Victories ye have had, notwithstanding all your sins. Oh! England, England; now Repent, and turn unto the Lord: Surely, if ever, the Kingdom of Heaven is come to you: yea, hath not the Kingdom of Heaven approached unto many of your souls in particular? are there not some here, great sinners, that have been invited to mercy? are there not some here, great sinners, that have received mercy? hath the Kingdom of Heaven approached unto you? and will not you Repent? and will not you turn to God? and will not you amend your lives? You will say, This work is not now to do: we have Repent already. But pray give me leave: Have ye, have ye Repent upon Gospel-Motives? have ye Repent upon this ground, because the Kingdom of Heaven hath approached? Oh! how many legal Professors are there among Professors? As there are Two sorts of men in the world; Some that live in dark places, and prisons: And others that walk up and down in the light. So, some there are among Professors, some legal, that woak up and down in the dark, and see no light: Others again, that walk up and down in the light of the Gospel: many, many legal Professors. Beloved, The more Evangelical your Repentance is, the more it will cure your souls, and not hurt your body: Legal Repentance soaks into the body, and frets out the very strength of ones body. Pray look a little into the 33. Chapter of Job; See what the holy Ghost says there. God speaks once, yea twice, yet man percieves it not: (here is man in his natural, pure natural state) In a dream (at the 15. verse) in a vision of the night; when deep sleep falleth upon men, in stumbrings upon the bed: (that is, before a man is ware.) Then he openeth the ears of men: and sealeth their instruction: That he may withdraw man from his purpose, and hid pride from man. What then? He is chastened also with pain upon his bed, and the multitude of his bones with strong pain: So that his life abhorreth bread, and his soul dainty meat. Verse the 21. His flesh is consumed away, that it cannot be seen: and his bones that were not seen stick out: His soul draweth near to the grave, and his life to the destroyers. Here's Legal work. Then comes the Gospel. If there be a messenger with him, an Interpreter, one of a thousand, to show unto man his uprightness: Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom. Then at the 25. verse: His flesh shall be fresher than a child's, he shall return to the days of his youth. His flesh shall be fresher than a child's. Thus, Evangelical Repentance is a friend both to soul and body: Mere Legal Repentance eats out the strength of ones spirit, even of ones very body. Again, The more Evangelical your Repentance is, the more you will be humbled, and grieved for sins against the Gospel. I will send (says Christ) the Comforter, and he shall convince the world of sin: what sin? of sin, and of unbelief. Oh! says the soul that Reputes Evangelically; who more guilty of unbelief than I? Oh! never any one more Ignorant of Christ than I: Oh! the unkindness of my soul towards Christ! Legal Repentance, it pitches upon some breach of the Law, and there it rests. Again, Enangelical Repentance, complies with spiritual joy, and is a friend unto it. You grieve for sin, and you rejoice in God: and when you rejoice in God, you grieve for sin. I will send the Comforter (says our Saviour.) He does not say, I will send the Spirit: No, but I will send the Comforter, and he shall convince the world of sin, and of unbelief. The Comforter, because it shall be a work of Comfort, unto the soul that is convinced of sin Gospel-wise. and the more a man rejoices in Christ, the more he grieves for sin: and the more he grieves for sin, the more he rejoiceth in Christ again. Again, When your Repentance is Evangelical: The more you apprehend, or hope that your sin is pardoned, the more you will grieve for it. Ye read in the Psalms of one special Penitential Psalm of David: the 51. Psalm. But when was that made? A Psalm of David, when Nathan the Prophet came to him: that is, after the Prophet Nathan had been with him. And what did Nathan the Prophet say to him? Says Nathan, Thy sin is forgiven thee. Upon that message, David falls into a Penitential Psalm, a Psalm of Humiliation, and of Repentance. The more a man hath assurance that his sin is pardoned, the more he doth grieve for it. And the more Evangelical your Repentance is, the more your heart will be enlarged to, and for Christ. The sight of God's free-love in Christ, will make your heart free in love unto Christ, and for Christ. When the poor sinner, the woman, spoken of in the 7. of Luke, had much forgiven her freely; she came and brought her precious boxes, and poured them out upon Jesus Christ. So, when a soul hath tasted of the free love of God in Christ; then, no boxes of ointment too precious to pour out upon the feet of Jesus Christ. Further, The more of the Gospel, and the more of the Kingdom of Heaven, is in your Repentance: The more of the Gospel will be in your Obedience, the more of the Gospel will be in your Assurance, the more of the Gospel will be in your Performance, in your prayers, and other duties. Beloved! Repentance is foundation work: it hath an influence upon all your service. If your Repentance be Legal, your Obedience Legal, and your Performance Legal, and your Assurance Legal; ever tying God unto such conditions, as he never tied you to, through the improvement of your own unbelief. But now, when as your Repentance hath the Gospel in it, drawn up, and raised upon such motives as these; then your Obedience, your Comforts, your Duties, your Assurance will have the impression of the Gospel also upon them. And Seventhly, The more of the Gospel, the Kingdom of Heaven, is in your Repentance: The more your hearts, and spirits will be meekned, and sweetened towards the Saints, towards your fellow Servants the people of God. What is the Gospel but a dead Christ? As Jesus Christ was a living Gospel: So the Gospel is a dead Christ. When the Gospel approaches, when the kingdom of Heaven draws near to a soul, and Christ therein; the heart is meekned, and made like to Christ. The Law is called a fiery Law, the Law of fire; Comapred unto Hagar; And says the Apostle, The children of the bondwoman, will persecute the children of the freewoman, of Sarah. And what's the reason that there is so much bitterness among Professors? but because there is no more of the Gospel, and of the Kingdom of Heaven, in our Profession. Beloved in the Lord: Ye see into what sad times of Discord, and Bitterness we are now brought: As ever you do desire to be free from this spirit of Bitterness: as ye do desire that ye may not have a hand in opposing your fellow-servants, and acting a spirit of bitterness towards the Children of God: Oh! labour for more of the Gospel, get more of it into your Repentance, and into your Obedience: Oh! let us labour to be more Evangelical than ever we have been. I had need call upon my own heart for this: and give me leave to measure your own hearts by mine. Beloved! I don't now come to call for Repentance barely, but I come this night unto you, calling for refined Repentance, Gospel-Repentance: these are refining time's: your public Worship refined, the Government refined: Christians had need refine all their Duties, and all their Graces, and all their Comforts, and all their Assurance: we had need even take our whole garment; and look into every seam, brush every seam, there is so much dust gotten into it. Oh! labour, labour to be more Evangelical, to get more of the Gospel of Christ into all your Duties. The Gospel is the Ministration of life: And the Ministration of the Law; is called the Ministration of death. The Ministration of the Gospel, called the Ministration of righteousness: the Ministration of the Law, is called the Ministration of Condemnation. The Gospel, is called a Glorious Gospel, a Glorious Gospel: as ye do desire that Glory may be upon you, get more of this Glorious Gospel into you: more of the Gospel into all your Duties, into your Repentance: Which that you may do: Now even Repent, that ever you have been so Legal in your Repentance. A man will never be Evangelical in his Repentance, that does not in some measure, grieve that he hath been so Legal in his Repentance. And to end all: If at amy time, Man or Woman, thou dost find thy heart dead, and dull, and sayest thou canst not pray, thou art unapt, and thy heart's hardened: Then go, go to the word of the Kingdom, go to the Gospel, go, lay out thy soul before the word of the Gospel: consider the Kingdom of Heaven, the word of the Kingdom, free remission unto poor sinners; and this is the only way for to break your heart: for certainly, this is a truth that I have spread before you, (think of it:) The appropinquation, approaching, or drawing near of the Kingdom of Heaven; is the highest, and the greatest motive in the world unto true Repentance. FINIS. AN ALPHABETICAL TABLE, Of the Second VOLUME. A Abundance ABundance of grace. Page 71 Acknowledge, see Forgive Adam Difference between the first and Second Adam 21. Page 117 Advance Several advances of grace since the beginning of the world Page 71 Affliction Affliction in some measure shows sin Page 242 Alsufficiency God will have his alsufficiency seen Page 157 Alsufficiency in Christ Page 93 Answerable, see Grace Appointment Things are rather done by God's appointment than by the use of the means Page 50 Assistance Fresh Assistance comes from Christ Page 101 Assurance brings comfort, and how Page 43 B Beholding Frequent beholding Christ makes us like to him Page 125 Believers Gods infinite care over Believers Page 62 Believers must trust in God Page 157 Believers must be conformable to Christ Page 158 Saints should believe when all means fail Page 179 To believe when all means fail is well pleasing to God Page 180 How to believe when means fail Page 189 All things are possible to him that believes Page 214 See Fear and Union Blessings Some blessings are more common than others Page 160 See God Boldness Saints may come with boldness to the throne of grace, and why Page 24 C Care see Believers Christ Christ's care over weak ones Page 4 Christ condescends to man Page 5 Christ as kind after death as before Page 6 Christ is above Moses Page 10 Christ hath paid all our debts Page 11 Christ is the desire of all nations Ibid Spending for Christ makes men receive from Christ Page 16 Why Christ put on our flesh Page 22 Christ gives freely Page 27 How Christ is fully honoured Page 61 All comes from Christ Page 63 Christ is Commissioned by his Father Page 97 Christ's willingness to save sinner's Page 224 Christ most willing to save the greatest sinners ibid. Christ draws near to those that are not sensible of their sins Page 226 Christ orders things so that no flesh my glory Page 230 See Love, Holiness, upbraid, Want, Glory, Prophetical, Priestly, Kingly-office, Union, Grace, Willingness, Work, Happiness, Alsufficiency, Grace, Honour, Spirit, Throne. Civil Merely Civil men are not answerable to the grace of Christ Page 122 Christian see Spirit Comfort The Comforts of the Saints are sure Page 158 Comfort is brought in to men before they seek for it Page 223 Contention All Contention ariseth from scantiness Page 47 Conversion see moment Creator Men should commit themselves unto God as unto a Creator that works out of nothing Page 177 D Debt see Christ Death The sentence of Death put upon blessings and the means to obtain them Page 154 The sentence of Death put upon mercies in another man's hand Page 161 The sentence of Death is according to the life of the mercy Page 162 Why God gives the promise first and puts the sentence of Death upon it afterwards Page 163 When the sentence of Death is put upon a mercy, how to know whether it shall rise again Page 167 The Devil is the great hunter of souls Page 193 Difficulties The way to Jesus Christ is clogged with many Difficulties Page 193 See Faith Divisions The way to take away Divisions Page 59 Duties see Obedience E Encouragement Encouragments to come to Christ Page 88 Excellency The Excellency of believers Page 33 Experience Experience is many times a false rule Page 159 F Faith What are enemies to Faith Page 175 The large field of Faith Page 176 Faith must be suitable to God Page 179 Faith wears the crown of all grace's Page 180 True Faith is most successful Page 181 Faith is the means to get Faith Page 186 Faith carries a man through all difficulties Page 199 Nothing but Faith will do it Page 200 Faith shows the soul the invisible things of God Page 202 Faith tells the soul all things are it's own Page 203 Faith opens the eyes of the soul to see the excellency of Christ Page 204 Faith enables a man to leave the success of all things to God ibid. Faith picks out the love of God from his anger Page 206 How to raise one's Faith to break through all difficulties Page 208 Faith opposeth Legal terrors Page 209 How to raise Faith when it is sunk Page 201 Fear Fear in believing answered Page 184 Forgive We must Forgive others without their Acknowledgement Page 235 Freedom Our Freedom comes from Christ Page 50 Friendship How the Friendship between God and man was procured Page 8 Fullness Fullness the meaning of the word Page 3 There is a Fullness of pardon in Christ Page 4 Difference between a Fullness of sufficiency, and a Fullness of efficiency Page 9 Fullness in Christ, what it is Page 9 Fullness in Christ's Prophetical office Page 10 Fullness in Christ's Priestly office Page 10 Fullness in Christ's Kingly office Page 10 How all creatures partake of the Fullness of Christ Page 20 Fullness of grace in a believer may sometimes be hid from the world Page 31 Difference between the Fullness of the world and the Fullness of Jesus Christ Page 32 The Fullness of Christ makes us firm Page 40 See Love, Holiness G Gifts Great Gifts the Scripture mentions Page 128 God God's eye is over his children Page 8 Gods people should trust God perfectly Page 14 God infinitely contented in Jesus Christ Page 99 We can do nothing without God Page 100 God will be seen in his blessings Page 156 God is the being of all being's Page 157 We may boldly expect God in his accustomed ways Page 186 God justifies the ungodly Page 228 God will be known to be God Page 229 Gods darlings Page 233 Men must labour to be like God Page 234 See Believers, Power Trust Glory Eyeing of Christ's Glory makes us glorious Page 15 Gospel Difference in holiness between the Law and the Gospel Page 6 Grace Grace, the meaning of the word Page 3 Benefits arising from all Grace being in Christ Page 104 The Saints Grace is answerable to the Grace of Christ Page 122 The Infinite Treasury of Grace in Christ Page 22 Christ as Mediator received not grace for himself, but for others Page 23 The grace of God may be gainsayed, but it cannot be overcome Page 30 Christ is the universal cause of grace Page 31 Grace is given out by proportion Page 32 All grace comes in a way of receiving Page 46 Grace is supernatural Page 54 All is from grace Page 66 Difference between the times of the Law, and the times of Grace Page 77 Grace is much opposed Page 80 See Boldness, Retinue, mystery, Abundance, advance Gild ought not to keep a man from Christ Page 12 H Happiness The happiness of a man in Christ Page 123 Hypocrites not answerable to the grace of Christ Page 123 Fullness of Holiness in Christ Page 6 See Gospel How we should honour God Page 107 I Ignorance Ignorance ought not to keep a man from Christ Page 12 Encouragements Encouragements to Saints Page 164 Insufficiency, see Nature K Kingdom Kingdom of Heaven, what it is Page 247 Kingly Office of Christ, how wronged Page 18 See Fullness L Law, see Gospel A Legal spirit relisheth arguments best that are drawn from hell & the wrath of God Page 247 The Lives of the Saints are very pleasant Page 65 Long-suffering Christians ought to wait upon others with Long suffering. Page 235 Love There's a fullness of love in Christ Page 4 Wherein the fullness of Christ's love consists Page 5 The love of Christ draws men to him Page 40 The love between Christ & christians described Page 117 Love causeth Love Page 247 Lusts God doth not give to supply our lusts but our wants Page 185 M Man Man unable to rise when he is fallen Page 50 Man cannot stand of himself Page 51 What it is that causeth men to use indirect means Page 189 Mercy The more mercy a man sins against, the greater is his sin. Page 87 See Death Mystery The great mystery of Grace described Page 82 Moment Conversion done in a moment. Page 54 Moses, see Christ N Name The Saints ●●●ht to lift up the Name of Christ Page 106 Names of Christ, and the reason of them Page 95 Nature The Insufficiency, of Nature oscerted Page 49. 92 Natural see Powers Neglect see Opportunity O Obedience Duties of Obedience are not taken away by faith Page 58 Office The Saints imitate Christ in his Offices Page 120 Opportunity Opportunities must not be neglected Page 237 Opposed see Grace P Powers All natural Powers rise against Conversion Page 81 God will have his Power seen Page 156 Pray We ought to Pray for whatsoever Grace we have Page 56 Presumption 'Tis no Preshmption to take a thing when 'tis given Page 188 Preparation Preparation to good comes from God Page 52 Priestly-Office How the Priestly-office of Christ is wronged Page 18 See Fullness Profane Profane men are not answer able to the grace of Christ Page 122 Prophetical-Office How the Prophetical Office of Christ is wronged Page 17 See Fullness Promise So much as we rest upon a promise, so much of it we make our own Page 16 It is a hard thing to give the afirmative to a bare promise Page 165 We have the promise of our forefather's Page 183 See Death R Rebellious Christ received gifts for the Rebellious Page 41 Redeemed Who are the redeemed of the Lord, and why Page 154 Reliance Encouragements to Reliance upon God in Christ Page 170 Remission Remission brought near to people before they at all make after it proved Page 220 Repentance What Repentance is Page 216 Repentance both Legal and Evangelical ibid. Repentance brought near to people before they make after it Page 223 How many ways Repentance is known Page 242 What causeth Repentance ibid. Repentance is a fruit of faith Page 245 Difference between Legal and Evangelical Repentance Page 248 The reason why no more men repent than do Page 252 The benefits of Evangelical Repentance Page 255 Retinue The Great Retinue of Grace Page 81 S Saints Saints must be contented in sufferings Page 129 See Christ, Gospel, Believers Fullness Scantiness see Contention Self All self-boasting is hateful to God Page 61 Sheep We are all as lost sheep Page 223 Sentence see Death Services All our services in this world are our waiting upon God Page 60 Spirit The same Spirit that was in Christ is in Christians Page 119 Sin see Mercy T Throne Christ hath a throne on earth. Page 120 Treasury, see Grace Trust We ought to trust in God for ever Page 236 See God V Ungodly, see God Union What the union between Christ and Believers is Page 21 Union between Christ and men how it is taken Page 65 The union between Christ and the Saints is very glorious. Page 115 Universal Universal causes seldom produce particular effects, without the concurrence of particular causes Page 31 Upbraid Christ upbraids not men with sin Page 4 W Waiting, see Service Way, see Difficulties Want All that want should come to Christ Page 12 Wheels Fear and love are the wheels of every Motion Page 59 Willingness Christ's willingness to communicate Grace to the sons of men Page 25 Our williness to receive proceeds from Christ's willingness to give Page 27 Wonderful God will be known by his name Wonderful Page 187 Work No power in heaven nor earth can let Christ's work Page 28 World Reason why the goods of this world satisfy not the soul of man Page 35 Who are the world's darlings Page 233 FINIS.