HERE in this Chapter are Two choice Spirits, John the Baptist, and John the E­vangelist: both agreeing in this, To ad­vance the Honor of Jesus Christ. John the Baptist is brought in by John the E­vangelist, giving (as you reade in this first Chapter) Four great Testimonies of Jesus Christ.

The first begins at the 15. verse, John bare Witness of Him and cryed, saying, This was He of whom I spake. Wherein John the Baptist doth prefer Jesus Christ above himself; both [Page 2]in regard of His Person, and in regard of His Office; In re­gard of His Person, as you reade in the latter end of the 15 ^th, This was He of whom I spake, 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 Fulness have al we received, even Grace for Grace. For the Law was given by Moses, but Grace and Truth came by Je­sus Christ, &c.

I confess there are Learned Interpreters, as Cyril, and Chrysostome, 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 Johns 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 fulness have all we received, Grace for Grace. He therefore that spake the words of the former verse, in all likelyhood, spake these words: He that spake the words of the former verse was John the Baptist, and therfore these words being linked unto the former by the word, And, in all likelyhood are the words of John the Baptist.

The Words of themselves fall into these Three Pro­positions.

• First, That there is a fulness of Grace in Jesus Christ.
• Secondly, That of this fulness, 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 fals proper­ly within the compass of the Third Proposition, and will have little influence upon the first, which I intend (God willing) to speak unto at this time; therefore I pass by [Page 3]that Controversy, and come presently unto the First Pro­position, which is this:

Doct. That there is a fulness of Grace in Jesus Christ.

Fulness 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 fulness 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 fulness of Abundance, but a fulnesse of Redundancy; an over flowing of fulness 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 Fulness spoken here, is that which we do receive, and that is the Fulness of grace.

The word Firstly, and Properly is given unto Vessels, that are brim-ful of liquor; and so Metaphorically appli'd 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 God­man. There is a Fulness in Christ as God: That is not the fulness, 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 Fulness we have all received: So that it is the Fulness of Christ as Mediator, there is a Fulness of grace in Christ as Mediator. I shal keep me close unto the words. The Fulness is here spoken of which we are said to receive, of which we receive; we receive grace for grace; 'tis the Fulness 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 al these respects there is a ful­ness of grace in Christ.

First of all, Take grace for Love, and Bounty and Mercy: and so there is, Plenitudo bonitatis, there is a Ful­ness of Love in Christ: The heart, and love of Christ now in Heaven, is the same toward poor sinners, toward His Children, toward Beleevers, toward Men; as it was when He was upon the earth, when Christ was upon the earth.

First, There was a fulness of Pardoning Love in Him: Then He would pardon men, before they did come for par­don. Father, Luk. 23.24. (saies 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 acknowledgment of the fault: Our Lord Christ did not stay for their ac­knowledgment, 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 Pardon'd: They slept again, and Christ par­don'd again: they slept again, and Christ pardon'd again. Yea, and when He had pardon'd, 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: [Page 5]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 sence 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 passe 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 Christs way; Christ would come down to him in his way: Thomas (saith He) Thou sayest thou wilt not beleeve, unless thou thrust thy hands into My side: Thomas, Thou wilt not honour Me by beleeving 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 beleeving. Oh! the ad­mirable condescention 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 Commandements: Bebold, (say they) Thy Mother, and Thy Brother, and Sister are without to speak with Thee: Saies 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 neer unto Me; but do you see one poor beleeving, trembling gracious soul? I tel you, the soul that keeps My Commandements, 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 dore being shut; He comes into the room and He saies unto them, Luke, 24.36. Peace be unto you: Why Peace be unto you? (the ordinary way and [Page 6]manner of Salutation:) As if He would say thus much un­to them, That they should find Him every way as courti­ous, 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 profest 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 fulness of grace in Jesus Christ. That is the first.

Secondly, Take grace for Holiness, and so there is, Ple­nitudo sanctitatis, a fulness 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 fore-head; 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 cryed 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 shal find that our Lord Christ is there upon the Temple; and whereas [Page 7]they cryed Three times for the Temple, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord: Three times this is ecchoed 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 cryed unto another, and said, Holy, holy, holy. As if he should say: you that are the Jewes, 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 sate on the Throne. (as it is said in Esay) one sate on the Throne. And he that sate was to look upon as a Jasper, and a Sardine stone: And there was a rain-bow 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 discripti­on 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 fulness of Holiness in Jesus Christ?

I'le give you but Two Demonstrations of it.

If there were not a fulness of Holiness in Jesus Christ, how is it possible that God and man could be brought so neer together, that were so far asunder? Every man naturally is full of sin: You say of the Begger, He is full of vermine, why? because he goes to this door, to that door, and to a­nother door, and he scatters his vermine where ever he comes, and the man knows it not: Surely therefore, the man is full of vermine.

And so a man naturally, dropping, and scattering his sins [Page 8]and not knowing of it, it argues he is ful 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 neer unto him: they are the apple of His eye: their names are written in the palme of his hand. That is, (saies Luther) the hand is an instrument of work; and when the names of the Saints are said to be written in the palme of Gods hand, it notes thus much (saies 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 neer they are brought to one another. Well, but how are they brought thus neer? They are brought neer by Jesus Christ: in whom we have a Manuduction, a leading by the hand (saies 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 neer together by Jesus Christ, if there were not an infinit fulnesse of Holiness in Jesus Christ?

Again, If there were not this fulnesse of Holinesse in Christ, how should he be anointed with the oyl of glad­nesse above his fellowes? The Saints themselves are said to be full of grace. Ephes. 1.23. The Church called, The fulnesse of Christ that filleth all in all: Stephen, Mary, others: full of the holy Ghost: Surely therefore, if so much of the oyntment run down upon Christs Members, there must be a great anoint­ing upon Christ himself: Surely, there must be an infinit holinesse in Christ, that must serve us all: And of his ful­nesse we have All received, we have All received.

You will say, Object But if the Saints be full of grace and ho­linesse, how is this the property of Christ?

Yes, For though the Saints be full of grace, Answ. and holi­nesse; yet their fulnesse is but a fulnesse of Sufficiency, (Mark) whereby they are made able to this, or that work whereunto they are appointed: But the fulnesse of Christ, is a fulnesse 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 fulnesse that is in the Saints, is but a Particular fulnesse.

The fulnesse that is in CHRIST, is an Ʋniversall fulnesse. Therefore saies the Apostle, It pleased the Father, Col. 1.19 that in him should all fulness dwel. All fulnesse.

The fulnesse that is in the Saints, is such a fulnesse as does ebbe and flow; as the Haven is said to be full of wa­ter, yet sometimes 'tis empty: but there is a dwelling ful­nesse in the Sea: So there is a dwelling fulnesse in Jesus Christ: and therefore saies the Apostle, It pleased the Fa­ther, that in Him should all fulnesse dwel: Oh! 'tis a dwelling fulnesse that is in Jesus Christ.

Our Righteousnesse as we are distinct, or abstracted from Christ, 'tis but a fading Righteousnesse: as the morning dew. Our righteousness (saies Hosea) is as the morning dew, Hos. 6.4. in regard of it's fading: But the holiness, and righteousness of Christ, in the 110. Psalme, is called, The dew of the mor­ning: not in regard of it's fading nature, but in regard of it's much-ness. in regard of it's multitude, because it makes al dewy. So then it is a Filled Fulness: It is a dwelling Ful­ness: It is a Glorious fulness, a fulness 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 fulness 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 [Page 10]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 fulness? (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 Fathers 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 Himselfe purged our sins, sate down on the right hand of the Majesty on High: He is made so much better then the Angels, as He hath by inheritance obtained a more excellent Name then they: For unto which of the Angels said He at any time &c. But (at the 8. verse) unto the Son He saith, Thy Throne, O God, is for ever and ever, a Scepter of righteousness is the Scepter of Thy Kingdom. Here's the fulness of His Kingly Office.

Would you have a proof of His Prophetical fulness? 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 bosome 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 lien in the bosom of God the Fa­ther.

Would you have a proof of His Priestly fulness? Pray look into the, 16. of John: (consider it duely) 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: [Page 11] 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 lye by it for your fin, for your debt: But (saith He now) Ile rise out of the grave, Ile come forth of prison, Ile 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 mans 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 ful debt, I go to My Father and ye see Me no more.

Would you have a proof of Christs fulness 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 Cloathing, and Cloath; 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 preheminence. If you will, I will gather it up into a Syllogisme, thus: If Jesus Christ be the desire of all Nations, and hath the preheminency of all the world; [Page 12]then there is a fulness of excellency in Jesus Christ: But our Lord Jesus is the desire of all Nations, having the prehe­minency in all the world; surely therefore, there is a ful­ness of excellency in Jesus Christ, a fulness of excellency, a fulness of Holiness, 1 Cor. 2.2. Phil. 3.8. a fulness of Love: No wonder then that Paul saies, 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 fulness of grace in Jesus Christ.

You will say unto me, Applic. We see, we know there is a Ful­nesse in Jesus Christ, a Fulnesse 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 Fulnesse in Jesus Christ, a Ful­ness 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! saies one; I have a great Charge; fa­mily, Parish, or other waies; and I want grace to mannage it. Oh! saies another: I have great and strong Temp­tations; and I want strength to resist them. Oh! saies another: There are many Errors abroad; I want know­ledge to discern them, and avoid them; I want wisdom to know the Truth, and joyn 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 fulness in Him; why should we not come unto Him? Oh! you that never tasted of Christs sweetness, that never yet partaked of His fulnesse; 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 Christs Invitation be made to you; Answ. then you will not be afraid to come to Him. Now I pray you look into [Page 13]the 9. Chap. of the Proverbes of Solomon; See what an invi­tation is made upon this ground of Christs fulnesse: 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 hewen out her seven Pillars, (the firmnesse and beauty of the Church: Seaven is a note of perfection) She hath kil­led her beasts, She hath mingled her wine, She hath also furnished her table. Here is the Fulnesse 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 un­touch't, 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, eate of my bread, and drink of the wine which I have mingled. Pray observe it, who are invited to pertake of this fulness; 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 suith to him, to him that wanteth heart, Come, eate 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 your selves, 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 kil'd the bird: where­upon the Senate made an Order, that he should die himself: [Page 14]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 wil 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 bin (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 Christs sweetness, you that never yet pertak't of Christs fulnesse; Come now; Come for there is a fulnesse in Jesus Christ. That's the first thing.

Secondly, 2 Duty. If there be such a fulnesse 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 al see into what sad times we are now fallen: There is no grace (I say) wil stand us in more stead, or more able to turn away the evil that is now upon us, then 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 Saxonie: The Duke of Saxonie 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 (saies the Duke) what is the Bishop a doing? Sir (saies he) he is idle, and secure, you may fall upon him, and destroy him when you wil: I (saies he) but what saies the Bishop? Sir, he saies 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 wil commit the whol weight and bulk of this War to God Himself who fighteth for me. [Page 15]I (saies the Duke) did the Bishop say so? Bellum ei infe­rat Diabolus, non ego, then (saies 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 fulness 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 Christs Name, His Name is ful of sweetnesse: Oh! therefore, you servants, and People of God, that have gon fearing, and trembling up and down, drooping under many fears, without assurance of Gods love in Christ; if there be such a fulnesse in Christ, then trust unto Him: yea, trust, and trust perfectly to Him. If Satan come and tempt you, and saies thus unto you; Thou art a poor unworthy creatrue; and dost thou think to have mercy? Answer, True Satan, I am so indeed, most un­worthy. but there is a fulnesse 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 confesse I am, I have committed such and such sins; but there is a fulnesse 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 Fulnesse in Jesus Christ, I will trust unto Him. Oh! you Servants of the Lord, Live much by Faith: there is a Fulnesse in Christ, trust unto it. And that's the second.

Thirdly, If there be such a fulness in Christ: 3. Duty. Then 'tis our duty to draw forth this fulness: Let all men draw forth this fulness. That is done these Three waies:

First by a serious, frequent, solemn consideration, 1 and eyeing of Christs fulness. 2 Cor. 3.18. For beholding as in a glass (saies the Apostle) we are changed from glory to glory: The behol­ding of Christs glory, changes us into glory.

'Tis drawn forth also, 2 by our resting upon it in a time of Temptation. 'Tis here in regard of Christs fulness, as in regard of Gods mercy, or promise: (pray mark it) My very resting upon Gods 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 fulness of Christ in the time of a Temptation, does make it yours.

'Tis drawn forth also, 3 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 fulness, is to lay out His fulness; as you do receive from Him, so to comunicate to other folk: this draws it out. Well then, A fulness ye have heard there is in Christ. This fulness 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 Fulness of Jesus Christ: and in the time of your Temptation, then rest upon it. And as it plea­seth Jesus Christ to give out any of His Fulness 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 fulness 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 fulness of love in Christ. And yet, alas! when ever was there lesse love, and more strife then now? when ever lesse love among Professors? when ever more strife then 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 [Page 17]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 Honor: if it be more of the world that we strive for: Why? Oh! why should we strive for that which may make us worser, 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 fulness 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 enuy, no more contention, no more division, labor, let us all la­bor to be more and more like unto Jesus Christ: He was full of grace, especially He was full of love, let us labor to to be like unto Him.

In the fift, and last place: The fift Duty. 5 Duty If there be such a fulness in Jesus Christ: Then take heed how we do any thing that may rob Christ of the glory of His fulness: Let all men take heed how they do any thing that may rob Jesus Christ of the glory of His fulness. As now, Suppose that I think, and am perswaded, 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 [Page 18]of His Prophetical fulness. 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 fulness. 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, then 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 fulness; 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 fulness; 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 fulness, there is enough there: This robs Christ of the glory of all His fulness. 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 robbed Jesus Christ of the glo­ry of His fulness? I beseech you, in the Name of the Lord Jesus Christ, whose fulness I have bin 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 bin so w ^th me: I have thought that there hath not bin a sufficient rule for the Government of the Churches; and herein I have wronged Christ in His Prophetical fulness, and the Lord pardon this unto me.

Lord! I confess also, I haue 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 fulness of Jesus Christ: now the Lord pardon this unto me,

I confess, Lord, I have stinted thee, and I have limitted [Page 19]thee, and I have said, many times, in my hast; if this means fail, then England is undone, the Church undone; thus I have limitted thee, Lord: Oh! herein I have wrong'd thee, and robbed Christ in His Kingly fulness.

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 fulness 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 bin guilty; fall down, and humble your selves be­fore the Lord and consider that there is a fulness in Je­sus Christ, and labor to draw out this fulness from Him. Which that you may so do, think on all these things, and the Lord blesse them to you.

SERMON II.

I Have made entrance into these Words in a neighbouring Congregation: and shal now desire to go on where I left there.

The Words hold forth, Three, Great, Grand Propositions.

• First, That there is a Fulness of Grace in Jesus Christ.
• Secondly, That of His Fulness all we do receive.
• Thirdly, That we do receive of His Fulness: 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 Fulness. Of His Fulness have all we received.

The difficulty that lies upon the Proposition is this: Who are meant here by this All Wee. 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 lesse is beholding to Jesus Christ: for if Christ had not stept in upon the fall, Gods displea­sure was so great against man, that he would presently have broke up house: and the sin of the fall was so heavie, that it would have broken the very Axel-tree 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 Wee: for all the creatures in Heaven and Earth, do not receive Grace: they may be said to receive of the Fulnesse 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, e­uen to them that beleeve 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 Wee, those that receive Him; as ye have it in the 12. verse, which is ex­plained to be, Them that beleeve 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 pertake of the Fulness of Christ in a way of receiving.

It falls a sunder into Two parts, Thus:

First, That there is a communication of the Fulness of Jesus Christ unto all Beleevers.

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 Fulness of Jesus Christ unto all Beleevers. Of His Fulness all we receive. (mark) There is a communication of the Fulnesse of Jesus Christ, unto all Be­leevers.

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 quickning 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 quickning 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 man-kind: So by the second Adam, grace, and life, and eternal life unto all Beleevers. There is a dealing out, a giving out of the fulness of Jesus Christ unto all Beleevers. This will appear.

First of all, by the Union that there is between Christ, 1 Reason and a Beleever: there is a glorious, a blessed, an incompa­rable union between Christ, and every Beleever, though he be never so weak, though he be never so poor. There is a union between the Root, and the Branches; and by ver­tue 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 [Page 22]the Members; and by vertue 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 Beleevers: 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 mans body by eating of it; and so by vertue 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 Beleever, 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 fulness of Christ to every Beleever.

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, 1 There is an infinite treasury of Grace, and Holi­ness in Jesus Christ; whereby He is able to supply, and succour all those that are tempted. If a man hath had a straight shoe upon his foot, or a straight 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 bin cloa­thed with our flesh, and He knows every place where it pin­ches; and accordingly He is able to succour. And there­fore (saies the Apostle) He was in al things tempted like unto us, Heb. 2.18. that He might be able to succour those that are tempted. Jesus Christ is not only, the Lord-Treasurer of all our comforts; but the Lord Keeper of al our graces. The neerer any thing comes unto the Fountain of excellency, the more excel­lent it is: The Sun is the fountain of light: and the nee­rer [Page 23]any thing comes to the Sun, the more light it hath. Fire is the fountain of warmth, and heat; and the neerer any thing comes unto the fire, the more warm it is. Why, The Deitie is the Fountain of all Holiness; and Jesus Christ is so neer unto it, as Mediator; that the Apostle saies, In Him the fulness of the God Head dwells. Col. 2.9. And surely there­fore, there must needs be an infinite treasury of Grace, and Holinesse 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 Holinesse: and yet these were but types of Christ, they were but shadows of Christ. Now the type and the shadow does fall infinitly short of the thing typi­fied, and of the substance: And therefore, if there were so much Grace, and Holinesse in things that were but a sha­dow of Christ; if there was so much Wisdome, and Holi­nesse in others of them that were but the type: Oh! what an infinit treasury of Grace, and Holinesse must there be in Christ Himself. This is the first Proposition.

Secondly, As there is an infinit treasury of Grace, 2 and Holinesse 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 Holines is in Jesus Christ as Mediator, (I do not speak of Him as God, but as Media­tor) He hath not received it for Himselfe, but for others. Jesus Christ was not Baptized for Himself, but for finners, stood in the place of sinners when He was Baptized. 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; (saies the Apostle) He received gifts for men; not for Himselfe, but for others: He received gifts for men. The woman hath milk in her breasts, but not for her selfe but for her child. The Sun hath abundance of light in his body, 'tis not for himself, but for the world. And so [Page 24]Jesus Christ, He hath received abundance of grace, and ho­linesse; but 'tis not for Himself but for others. And there­fore pray mark what He saies, in John, 17.19. And for their sakes I sanctifie My self, that they also might be sanctified through the Truth. He does not say, for My own sake do I sancti­fie My self, but for their sakes: For their sakes I sanctifie my self, 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 stomack hath a great deal of meat in it, but it hath not that meat for it self 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 it self, 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 it self, but for the mem­bers. So Jesus Christ, who is the Head of the Church: whatsoever Grace, and Holinesse, as Mediator, He hath received; He hath not received for Himselfe, but for o­thers.

This may make the Saints, and People of God to come with boldnesse 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 shal 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 tydings 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 yeer 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 design'd me, to go open the prison dores to these poor captives: and because God the Father hath design'd me to it; therefore [Page 25]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 tydings 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, 3 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 infinit propension, and willingnesse in Jesus Christ; to communicate, and give out his grace unto the children of men. Heb. 3.2. He is faithful (saies 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 reade the words thus: Thou hast said unto the Lord, Thou art my Lord; my goodnesse extendeth not to thee. But in the Hebrew, the word extendeth is not. Thou art my Lord: my goodnesse not for thee: but for the Saints that are in the earth. That these words are spoken of Christ. Pray reade the Four last verses; I have set the Lord alwayes 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 rejoyceth: 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 saies in Acts, 2.25. David speaketh concerning him, (mark) For I foresaw the Lord alwayes before my face, he is on my right hand, I shall not be moved: Therefore did my heart rejoyce, and my tongue was glad: Moreover also, my flesh shall rest in hope: Because thou will not leave my soul in hell, [Page 26](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, (saies he) let me freily speak unto you of the Patriarch David, that he is both dead and buried, and his Sepulcher is with us unto this day. Therefore (saies 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, saies Christ, Lord, Thomi [...]t 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 goodnesse I have from thee, I am willing to give it out again unto them, because al 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 Christs 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 reade 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 releeve poor sinners, to open the prison dore 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 Christs 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 [Page 27]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! saies one, I am a poor ignorant crea­ture: I would fain, I would fain have more knowledge. Oh! saies one, I am one of great Passions, and of a disor­dered life; and, Oh! that I had my life better ordered. Oh! saies another, I am a poor guilty soul; and I would have pardon, I would have pardoning grace. Now I'le 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 therfore He is willing to satisfie 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 In-coms, no In-coms to be paid at our coming in to Jesus Christ; there [Page 28]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, 4 As Christ is infinitly 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 infinitly willing to give it out un­to the children of men. Yet, if He can be hindred; al 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. (saies God) and who shall let? And I communicat My grace (saies 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 (saies 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 al 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 [Page 29]He made with Noah; as you reade in the 54. Chapter of E­say, the 8. and 9. verses: In a little wrath I hid 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 smel'd a sweet savour: and the Lord said in His heart, I will not again curse the ground any more for mans sake; for the imagination of mans 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 mans sake; although the imagination of mans heart is evil from his youth: although: ye read it, for: I wil not again curse the ground any more for mans sake; for, the imagi­nation of mans heart is evil from his youth: One would think He should rather say thus: I wil curse the ground a­gain, and I will bring a new floud, for the imagination of mans heart is evil from his youth. No, but the Covenant that God made with Noah, was thus: I do now make a Co­venant with man-kind, that the world shall never be drow­ned again: yea, Though man do sin, yet the world shall not be drown'd 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 drown'd 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 drown'd 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 crosse to all conditions. So now the Lord saies concer­ning a poor Beleever: I do take this soul into Covenant with Me: Yea, and Though he do sin, yet notwithstan­ding [Page 30]I will pardon him, and this soul shall never lye un­der water again, shall never lye under water again: his sin shall not hinder My grace; he shall never lye under wa­ter again: for as the Covenant I made with Noah, such is the Covenant I make with every beleever. 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 gain-say­ing 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. saies 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 waies; 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 yeeld to the touch, a soft thing yeelds. Pharaoh had a hard heart, and there­fore he yeelded 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 un-yeelding, 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 waies: 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 waies; upon this condition, that you do not resist, then 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 waies: 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 waies. So that our sins cannot hin­der.

Now then, put al these together: There's an infinit trea­sury of grace, and holiness in Jesus Christ. This He hath not received for Himselfe, 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 therefor, there is the Communication of the Fulness of Jesus Christ, unto all Beleevers

You will say unto me then: Object. Why are Beleevers 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: Be­leevers they complain thus: How can this Doctrine be true, if this experience be good?

I answer: First, Answ. The Fulnesse of Grace which is in a Beleever, 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 Belee­ver; you behold his troubles, you see his waves, and al the troubles that beat upon him: Oh! but the wealth of a Be­leever; the Fulness of a Beleever, the Fulnes of Christ that is in him, that you see not, 'tis hid from the world, and 'tis hid from himself, many times. And therefore (saies 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, 2 Though there be a communication of the Fulnesse of Christ unto all Beleevers: yet He does commu­nicate as a universal Cause. The universall Cause doth seldom or never produce particular effects, but with a con­currence of particular Causes. The Sun is the universal Cause of all the fruitfulnesse that is upon the earth: Yet notwithstanding, it does produce the Fruit, (your Corne, Barly, and Rye, and Wheat;) with the help of man: The [Page 32]ground is plowen, and sowen. The River, or the Foun­tain is the universal Cause of the Water that yee 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 stopt; 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 stopt, and therefore we are so empty of Grace as we are.

Thirdly, 3 Though there be a communication of the Ful­nesse of Christ unto all Beleevers: 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 eare; 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, 4 Though there be a communication of the Fulnesse of Christ unto all Beleevers: yet 'tis according to their necessities, and wants. The lace (you know) 'tis laid upon the seam; upon the seam there lyes the lace: lace [Page 33]indeed, may be laid upon the whol cloath; 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 laies 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, 1 the transcendant excellency of the Saints, & of Beleevers; 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 fulnesse that he doth live upon: There is the Fulnesse of the Earth; 1 Cor. 10 26. The Earth is the Lords, and the Fulness thereof. And wicked men, they are said to be filled with this: Whose bellies Thou fillest with hid Treasures. Psalme the 17. And there is the Fulnesse of Jesus Christ: And of this Fulnesse the Saints, and Beleevers do all receive, and partake. Look therefore, what a diffe­rence there is between these fulnesse's The fulnesie of the Earth; And the Fulnesse of Jesus Christ: such a mighty difference, in point of excellency, there is between a Belee­ver, 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 Fulnesses to you; that so you may see the difference betwwen men, and men, and be incouraged un­to a godly course.

First, The fulness of the world, 1 it is fulness made up of many things. Martha, Martha, Luke 10.41. (saies Christ) thou art busied about many thing. 'Tis a fulness made up of many things; and therefore not a Homogenial fulness: The fulnes of Christ is a fulnes made up of one thing, the Deitie, in whom the God-head dwells; and therefore 'tis a Homo­genial fulness; every part of it is fulness: every part of a [Page 34]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 Fulness of Jesus Christ, is fulness. As the Philosophers say of the soul, Animatota in toto, that the soul is, wholly in the whol, and wholly in every part: So the Fulness of Christ, 'tis wholly in the Church, and 'tis wholly in every Beleever. Every Beleever may come and say, I have all Christ. But as for the fulness of the world, every one that hath the worlds fulness cannot say so; I have all the worlds fulness.

Secondly, 2 The fulness of the earth, is a fulness made up of the worser 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 fulness of the earth, it is of the drossy, and the grosser part of the world: Oh! but the Fulness of Christ, it is of the finer part; and the fulness that does come from Him unto Beleevers, 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, 3 The fulness of the earth, is a fulness that runs into emptiness; a fulness that hath an hole at the bottom: Like unto an hour glasse: if you turn it up, the upper part of the glasse is full of sand: but because it hath an hole at the bottom, and there stands a glasse beneath it as big as it self; it empties it self into that galsse. Then you turn up the glasse again, and that is full: but because that hath an hole at the bottom, it runs out, having an empty glasse beneath it, and this fulness runs into it. So now, ;tis with the worlds fulnes: a man he hath a great estate, he hath his glasse 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 [Page 35]hath emptied out his fulness into his children; the chil­drens glasse is turn'd 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 fulness of the world, 'tis but a fulness that hath a hole at the bottom, that runs into emptiness. Oh! but the fulness of Jesus Christ, the fulness of Jesus Christ it is a dwelling fulness; His sulness runs out into Leleevers, & yet He is ful Himself: In Him the fulnes of the God head dwels, it dwelleththere.

Fourthly, The fulness of the Earth, 4 it can never satis­fie the better part of man, [the soul] it can never satisfie 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 suted to it, he hath no content. If a man have never so small an Estate, if his heart be suted to it, he is content. So that now, all content arises from sutable­nessm, the conjunction of sutables. What sutableness is there between the fulness 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 mans Chest, a Chest or Trunk is not said to be full of aire; though it be ful of aire; yet notwithstanding, we say the Chest, or Trunk is empty, because 'tis not fil'd with that for which it was made. And so, take one of these meeting Houses; though the place be full of stooles, 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 fulness of the earthl: because that his soul was never made, his better part was never made for the fulness of the earth, therefore he is said to be empty, in the midst of all his fulness 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 fulness of Christ in him; he is an empty man all this while. Oh [Page 36]but the fulness Jesus Christ, is a soul-satisfying fulness: He that drinks of the water that I shall give him (saies He) shall never thiest again. Joh. 4.4. Psal. 17.15. When I awake (saies the Psalmist) I shall be satisfied with thy likeness. And that is a Fourth.

Fiftly, 5 The fulness 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 cloathes; or while he is acting the part of a King: but the wise spec­tator, he saies: And is he that does but act the Kings part, or hath the Kings cloaths 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 worlds fulness: I, what then is the man, that acts the Fulnesse 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: saies he (at the 3 verse) Whose adorning, let it not be that out­ward adorning, of playting the hair, and of wearing of gold, or of putting on of apparrel: 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 Fulness of Christ falling upon the soul, makes the soul lovely in the fight of God; is of great price.

Sixtly, 6 The fulnesse of the Earth, is a fulnesse that is mixt 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 mixt withal? this is good, or sweer liquor (saies he) indeed: Oh! but there is poison in the Cup, and therefore I wil not meddle with it. Take all the Fulnesse of the world; and if it be not mixt with [Page 37]the Fulnesse 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 Fulnesse of Fulnesse of Jesus Christ?

Seventhly, 7 The Fulnesse of the Earth is a defiling Ful­ness. When a thing is mixed with any thing that is worse than it self, it is defiled thereby: If silver be mingled with gold, the silver is not defil'd thereby, because gold is better than the silver: but if silver be mingled with lead, the sil­ver is defil'd, because 'tis mingled with something that is worse than it self. So now, if a man be mingled with Spi­ritual, and Heavenly things, his heart is not defil'd there­by, because they are better than himself: but if a mans heart be mingled with the things of the world, his heart is defil'd, because 'tis mingled with something that is worse than himself: and the more a mans heart is mingled with the things of the earth, the more defil'd it is. As a dog, that hath bemir'd himself, the more he fawnes 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 neer you and themore he fawns upon you, and leaps up­on you the more he defiles you. Truly, such is the earths, and the world fulness: as (I say) a dog, the more it fawns upon you, and falls upon you, the more it defles you: Oh! but the Fulnesse of Jesus Christ is a pure Fulnesse, a Fulness that is full of purenesse.

Eightly, Take al the Fulnesse of the world, 8 and though it be never so much, it fals under your expectation: Sink your expectation as low as you can, and yet notwithstan­ding, it wil fall below your expectation. As for the Ful­nesse of Jesus Christ, raise, and scrue up your expectation as high as you can, and yet you shall find more therein then ever you expected.

Ninthly, As for the fulnesse of the earth, 9 somtimes 'tis better wanted than injoyed: It may make you miserable, it cannot make you happy. Oh! but the Fulnesse of Jesus [Page 38]Christ, it can never make you miserable, it will certainly make you happy, there is no such time, wherein 'tis better wanted, than injoyed.

Tenthly. 10 As for the Fulnesse 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 Fulnesse 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. 11 (to name no more of these) Take all the ful­nesse 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 alwaies unworthy of your love, that can­not answer your love again. If you have a full bagg, If you have a full Table; if you have a full House: these ful­nesses cannot answer you with love again; but it can de­file your own love. Oh! but the Fulnesse 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 Ful­nesse, this is the Fulnesse that the Saints, that Beleevers do partake in, that they do receive of: and they may come to this Fulness of Jesus Christ, and they may say: Of this Fulnesse, of this Fulnesse wee have all received: As those wicked men, they may go unto the fulnesse of the Earth, and they may say indeed; Of this fulnesse we have all re­ceived; but as for that Fulnesse we have none of it. Oh! how much better is the cōdition of a Beleever, than the con­dition of a wicked man, though he be never so great, or rich.

You that are Beleevers, you do envy at the men of the world, because of their fulnesse? I Pray tell me, would you change your Fulnesse for theirs? Would you change your Condition for theirs?

And you that are of the world, wicked ungodly men; that have but the Earths fulnesse: Why do you lay out your thoughts and your time upon such a fulnesse? a drop­sical fulnesse; a fading fulnesse; a dying fulnesse; a ful­nesse that is mixt with a Curse; a fulnesse thsat does al be­mire you, and dirty you: pray tell me, Are you able with the Dasies, & Tulips of the world, to satisfie your bet­ter part? Oh! know you not, that notwithstanding all the Earths fulnesse, that a wicked mans fortune, (I say) that a wicked mans 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 barnes; and you may say of this fulnesse I have received. Oh! but you cannot go un­to the Fulnesse of the Lord Jesus Christ, and say; And of this Fulness my soul hath received. Oh! fool (saies our Sa­viour, Luke 12.20. when His barnes are full) this night shall thy soul be taken away from thee. And when you come below, in the pit, where no water is; then you will complain, and say: Oh! wretch that I was; I might have had of the Fulness of Jesus Christ, but I chose rather the fulness of the earth: and if I had had the Fulness of Christm, I had bin made for ever; but I chose rather the fulnesss of the world, then the Fulness of Jesus Christ, and now I am lost for ever; Oh! I am lost for ever, I have none of the Fulness of Jesus Christ.

What an incouragement here is then (And so I come un­to the Second Use: Appli. 2. and I will not hold you long in it) What an incouragment is here unto al men, good and bad, to come in unto Jesus Christ, and partake of His Fulnesse! (I say) in the Second place; here is incouragement unto all you that hear the Word of the Lord this day, good or bad: an incouragement unto all souls, good, and bad to come in unto the Lord Jesus Christ, and partake of His ful­nesse! Saies our Lord and Savior, When I am lift up, Joh. 12.32. I will [Page 40]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 farr asunder; And what greater love than this, that Jesus Christ should lay down His Life for poor sinners? Wisdome, wisdome is a drawing thing, it drew the Queen of Sheba from farr, 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 mans dore: And behold! here's Riches! Oh! there's an infinite treasury of Grace, and Holinesse in Jesus Christ. And here's Liberality! For there is an infinite propension, and willingnesse in the Lord Jesus Christ, to give out of this Fulnesse 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 losse; for there is a fulness in Jesus Christ; and of His Fulness, through the Lords 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 honored it before: You will make this answer, True (indeed) Satan, I have a backsliding soul, I have a backsliding heart; but there is a Fulnes in Jesus Christ, & through the Lords mercy, I have received of this Fulness; an d therefore I shal persevere in the way that I am in, not­withstanding sall thy discouragements.

Firm against all Afflictions: if you want this creature­comfort, 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 Fulness in Jesus Christ, and there's [Page 41]enough in Him; and of this Fulness, through the Lords 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 incouragements indeed, Quest. to Beleevers; for the Doctrine runs thus: There is a com­munication of the Fulness of Jesus Christ unto all Belee­vers. Oh! but what incouragement is here for others, that are not Beleevers? And truly I am afraid, I am even afraid that I am not one of those; what incouragement is there for others, that are not Beleevers also?

I pray look into the, 68. Psalm; Answ. (and consider it wel) 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 Childe 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? (Saies 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 in­couraged 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 Emperour: & the Emperour [Page 42]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 Emperour, and demands the sum of money. Saies the Emperour; 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 Emperour pardons him, and gave him the sum of mo­ney. Oh! would a Heathen Emperour 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 receiued gifts for men, and for the re­bellious Also? I wil for ever hang upon that word, Also. Oh! I have bin a Rebel: I have bin an unclean Rebel; I have bin a swearing Rebel; I have bin 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 incouragement 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-Children; Come stealing-Servants: Oh! Come unto the Lord Jesus Christ that you may be fil'd for ever. Oh! Come unto Christ, that you may leave your sins. Here is incouragement to all, good and bad, to come unto Jesus Christ.

One word more of Use unto Beleevers; Appli. 3. and so I have done. Is there a communication of the Fulness of Jesus Christ unto all Beleevers: Then Beleevers Own your own, own your own: labor 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 [Page 43]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 Fulness of Jesus Christ unto all Beleevers; and through the Lords Grace I am one: There is a communication of the Fulness of the Lord Jesus Christ unto all the Saints; and through the Lords 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: then you will break out and say: True indeed, there is the communication of the Fulness of Christ unto Beleevers; but the Lord knows I am none; 'Tis true in­deed, there's a communication of the Fulness of Christ un­to al 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 bin 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. Labor 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.

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 Savior Christ: They hold forth Three great, grand Propositions.

• First. That there is a Fulness of Grace in Jesus Christ.
• Secondly, That of His Fulness, all we have received.
• Thirdly. That of His Fulness 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 Fulness of Jesus Christ in a way of receiving.

This fals asunder into Two Parts, or Two Branches.

• First, That there is a Communication of the Fulness of Jesus Christ unto all Beleevers.
• 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 Fulness all we have received.

The former Branch told us, That Christ Communicates: This tels us, That we Receive. There the Emphasis lay upon Christs 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 Fulnesse to our selves: 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 Holinesse 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 [Page 47](at the 46. ver.) Then answered Peter, Can any man forbid wa­ter, that these should not be Baptized, 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 (saies 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 (saies the Psalmist in the 72. Psalm speaking concerning our Lord and Savior Christ, and His Grace at the 6. verse) He shall come down like rain upon the mowen grass. Or as some write it (for so the Original will bear it) He shall come down like rain upon the Fleece: having relation to Gideons Fleece. He shall come down like rain upon the mowen grass: as showers that water the earth. A Psalm for Solomon: (saies 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 daies 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 [Page 48]Grace: (saies the Text, in the 6. verse:) He shall come down like rain upon the mowen 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 (saies 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 wee reade concerning Gideons 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 Jewes were bedewed with the Grace of Christ, then 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 meer 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 mowne grass. So doth the Grace of Jesus Christ, it comes down upon a poor soul: All in a way of receiving, al 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 dropsie: There is a great deal of difference between the satisfying of a mans 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 it self, will cease to sin, that it may ga­ther strength to sin. But now; a man by nature he cannot overcome it. And therfore, in the 1 Cor 15.57. the Apostle saies 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. Psalme, concerning outward Victories he gives all to God. Saies he there (at the 32 verse,) It is God that girdeth me with strength: He maketh my feet, like hindes feet: He teacheth my hands to war, so that a Bow of steel is broken by mine Arms. And at the 2. verse (saies he) The Lord is my Rock, my For tress, my Deliverer: my God, my strength in whom I wil trust; my Buckler, and the horn of my Salvation, & mine high Tower. As if all his War-like 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 alwaies at my right hand, therefore I shall not fall: (saies the Psalmist.) Naturally then, a man is utterly un­able to overcome any sin, or temptation, though it be ne­ver so small.

Secondly. 2 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, unlesse 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 lesse: sin is a captivity. Now, Voluntas non est libera, nisi liberata: A man is not free, unlesse 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 himselfe, but being kil'd, he cannot raise him­self. The Ship having his rudder broken, cannot go where it wil 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 it self, & to wander: but being lost, is not able to come home a­gaim. Yea, our Savior saies, in the Parable of the lost-sheep, (meaning lost-man) The lost-sheep is taken by the shepherd, or the good-man that finds it, and is layd 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 wel exprest (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,) Saies he, Adam being fallen, he could not rise again: but when Adam was fallen, What does he? Then he sets himself, for to make himselfe cloaths of sigg­leaves, that so he might be freed from the injury of the weather: he could mind his cloathes, and do something to take away his shame; but not one thought of God, not [Page 51]one word of God whom he had lost. And so now man, man having finned; What does he do? He can mind his cloathes, 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: 3 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 prayes, 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, stablish, strengthen, settle you. (Pray mark the words) The God of all Grace, stablish, 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 alwaies a giver; God is alwaies a besto­wer: It shal not suffice me that God hath once given, unless He would alwaies give. You know the parable concer­ning the strong man, that ye reade of, in Mat. 12. being cast out by a stronger then he, and yet returns again. The Devil is this strong man in some great, and grosse sin: now, though he be cast out; yet notwithstanding the room being emptied, though it be garnisht with moral vertues, and Evangelical gifts yet the room being left empty of Je­sus Christ, the Lord Jesus Christ not keeping the house: saies the Devil, the house is mine still: and therefore (saies 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 garnisht, yet he calls it his house still, because Jesus Christ did not keep there, and continue [Page 52]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. 4 (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 (saies the Apostle) as of our selves, 2 Cor. 3.5. to think a good thought, to speak a good word; but all our sufficiency is of God. And Bradwardin, he reasons the case very well: (Saies 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 affaires, & the child grows very skilful, & the father furni­shes him with al 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 Armes from my father: But the Action is my own, the valour my own, the strength of the action is my own. So (saies 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. 5 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 [Page 53]the enemies 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 monies worth. If a man could pre­pare, here is money, here is monies worth: As one ob­serves well, Then a man might say, The first beginning of my salvation was of my self: Yea, in truth a man may say, The greatest part is from my self: for 'tis more to begin, and more to prepare; so the the greatest part of our salva­tion should be from our selves. Ye know what the Apo­stle saies, (and I pray consider it) in Ephe. 2.1. And you hath He quickned, who were dead in trespasses and sins. Even you (at the 5. v.) even when we were dead in sins hath quickned 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 shew that the progresse of a Christian is by Grace, but the very first begining, and setting out, 'tis al of grace: By Grace ye are saved. 'Tis a good speech of Austin, Grace is no way Grace, unlesse it be every way free. Now can a poor dead man prepare himselfe unto life? Did Lazarus prepare himself to life? Could he do it? Could Lazarus do it? There is (saith the Philosopher) a proportion al­waies between the Action, and the terme of the Action. Now what proportion is there between Nature and Grace? No man (saies our Savior) comes unto the Son, Joh. 6.44 but whom the Father draws, thus saies our Savior. Oh! but (saies Pela­gius) I can go unto Jesus Christ by my own preparation, I can prepare, I can draw my self unto Jesus Christ, or I can draw Christ to me. Beloved! In natural Actions, there needs alwaies 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 logg doth not loosen it selfe: And so, if wood 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, [Page 54]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 reasons the case very well thus, If (saies he) a man can prepare him­self, then the preparation either helps forward, or causes the following grace; if it does not help forward, nor cause the following grace, then 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 it self: 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. 2 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 alwaies take those that are the best, those that are the wisest, those that are [Page 55]the most moral, Civil men; He does not alwaies take the most Prudent: but many times the Lord takes the worst; Paul, Zacheus, Matthew, the Jailour, divers others. And if you look into the 33. Chapter of Job, where you have the plat-form (indeed) of mans 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 slumbrings upon the bed: Then He openeth the ears of men, and sealeth their instruction, That He may with­draw man from his purpose, and hide pride from man. When man least thinks of it, then God comes, in a dream, in a vision of the night, when deep sleep falleth upon a man, and in slumbrings 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, 3 from the Shortness of the means of grace. Much means of grace appointed; but take the means as it is in it self without Gods appointment, or institution upon it, & you wil 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 Rams horns should be blown. Take the blowing of the Rams-horns as lying under Gods appointment, and so this action was sufficient for to break down the walls: but take the action of blowing the Rams-horns by it self, 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 Gods Commandement: take it with Gods Commandement, Gods Appointment, so it was sufficient to reach his Cure, and heale him of his Leprosy: but now, take the action as it was in it self, without the Appointment, and institu­tion [Page 56]of God, and so it was too short to reach his Cure. So in the new Testament: Joh. 9.6. our Savior Christ, He takes spittle and clay for to cure a mans eyes: Take this under Christs ap­pointment, and so it's sufficient to reach the cure; but take it without, and so short. So God did appoint in Bap­tisme 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 stil 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 notwithstāding 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. 4 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 Beleeve (saies Christ) According to thy Faith be it unto thee. Yea, Beloved, if you look into the new Testament, you shal find, that the same works that are given to Christ, are given to Faith, Je­sus Christ, He is said for to Sanctifie the soul: So doth Faith, Faith purifies the heart (saies the Apostle.) Jesus Christ, He is said for to justifie a sinner: So does Faith too: Being justified by Faith: Romans, the 5 ^th. Jesus Christ, He is said for to save [Page 57]the soul, He is called our Savior: 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 seperates, 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 honor those persons most, that honor Him most: So He wil honor those Graces most, that honor 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 Beleeve on His Name. So that Beleeving 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 al upon Faith, and Faith in it's 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, 5 From the posture, and true behavior of Prayer (Mark) Prayer, is nothing else, but the souls begging, or petitioning for something from Heaven. A begger you know, when he begs, he holds forth, or he stretches forth his hand: noting a willingness to re­ceive. So you reade in Scripture, that when the soul is put into a posture of Prayer, it is put into this posture. Reade 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 doest Pray unto Him, thou stretchest [Page 58]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 Holinesse a man hath, he is to pray for: pray for healing strength; pray for quickning 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 Holi­nesse 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, then nothing to be done? This Doctrine is an Enemy to all Obedience, to all laboring, to al good Works, and to all performance, to al Endeavour.

Not so: Ans. The Apostle expresly does speak the contrary, as you may reade, (and I pray mark) in that 2 ^d Chapter of his Epistle to the Philippians: Wherefore (at the 12 verse) saies he) my beloved, as ye have alwaies 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 Doctrin 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 perswaded in your heart of [Page 59]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 3 ^d verse: For (saies 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 carnallity? See what he saies, at the 6 ^th verse: at the 5 ^th Who then is Paul? who is Paul? and who is Apollo? but Ministers by whom ye beleeved, 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 saies, 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 sayings 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. Saies Paul, I have labored more abundantly than they al, 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. Labored more than they al, more abundant­ly than all, yet al 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 endeavors, as the serious consider­ation of this Truth that is now before you.

I'le 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 [Page 60]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 dependance 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, then no more obedience. If you have a man by the wrist, and he knows that if you let him go, he fals 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 Doctrin tels us, that the Lord hath us all by the wrist; we live in a continual dependance 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 5 ^th 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 (saies 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 fals upon the heart, but we live in dependance 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, shal renew their strength (saies Isaiah.) Now if a man hear, that if he have no oyl in in his I amp, he is lost for ever; and there is no way to get oyl, but by setting his vessel under Gods Spout, and Gods 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 shal hear, that all is in a way of Receiving; he must take it (therfore) when God does [Page 61]offer it; then he concludes thus: Is it so indeed, That al is in a way of Receiving? strength to repent, 'tis by receiving? then wil I take while the Lord offers me strength: Oh! I wil ne­ver defer my Repentance again, I wil now wait upon God, and now while the Lord offers, now I wil 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 wil say unto me. Quest. Why hath the Lord cast things into this mould, That al 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, rejoycing, 1. Rea. confidence in ones self may be taken away. If Abraham (saies 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 doest thou glory as if thou hadst not received it. God cannot indure Boasting, cannot indure Self-confidence, God cannot indure that a man should glory in any thing in himself: therefore all, all is in a way of Receiving. This is Gods Reasoning.

Again. 2. Rea. God hath so ordered things in the dispensations of His Grace under the Gospel, That Jesus Christ may be ful­ly Honored, Exalted. No such way to Honor Christ as this, that all should come out of His hands, to be received from Him. Pray? Was it not a great Honor 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 [Page 62]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 Sence: 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 Sence 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, (saies 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, ful 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 winde 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 Beleevers, of every beleeving 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 [Page 63]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 Beleevers! 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 fetch't water out of the River Nilus, and so they watered the Land of Egypt with their feet. But (saies 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 mens feet, as Egypt was. A Land (saies 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 alwaies on it, from the begining of the yeer, even unto the end of the yeer. He giveth rain from Heaven, and when your Land wants water, 'tis given from Heaven, 'tis not watered by mens 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 vertues, 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 dependance, 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 Beleever, he hath all in a way of Receiving: Oh! the infinite care that the Lord hath of e­very Beleever 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, Beleevers 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 thorow: 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 whipt and scourg'd, & 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 passe 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 wil be the pleasantest place to the child, when 'tis taken up into the fathers armes. Thus 'tis with the Saints great works they do, and hard things they go tho­row: Oh! but they are taken up into Christs Armes, 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 alwaies 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 [Page 65]united to Jesus Christ. There is a Two-fold Ʋnion with Christ; as Christ is considered Two waies: 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 Savior of Beleevers by Himself. Accordingly men may be said to be Ʋnited 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 peice of bread, or a loaf of bread; he tyes 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, then there is strength, there is bread goes to all the parts: you know my meaning. Or thus; I will expresse it thus: Take a graft, and tye it un­to a Tree, tye it unto a stock, and it brings forth no fruit at all; why? Because 'tis but outwardly tyed unto the root, unto the stock of the Tree: But take the branch, and graft it into the Tree, into the stock; then it brings forth all that it brings forth by vertue 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 tyed unto Christ: they are Baptized, they have the Name of Christ by profession; and by the tye of the Ordinances, they are outwardly tyed 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 preacht; they might have lived Civilly; they might [Page 66]have lived Justly amongst their neighbors: 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 tyed, as a loaf of bread is tyed unto a mans arm; so is the Lord Jesus in the Ordinances tyed 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 dependance 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'le adde 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 Iadder 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, al 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 Gods 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, then we were in [Page 67]a sad condition, we were in a lamentable condition. Well now, Is al 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, waite 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 labor to live by faith: Go away with this in your bo­somes; I see a necessity of living in a continual Dependance on God in Christ. Which that you may do, think of all these things, and the Lord bless them to you.

SERMON IV.

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 Fulness have al 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 lesse then Seven, or Eight Interpretations that are given by men. I shal presently tel 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, 1 that the Saints in the New Testament, have from Jesus Christ.

The Ʋniversality of Grace.

2

And an Answerableness of Grace in every Christian, 3 unto the Graces of Jesus Christ.

I begin with the former at this time. They seem to note [Page 70]an Abundance of Grace: Of His Fulness, all we have received, even Grace for Grace: that is, Abundance of Grace.

This Interpretation, (that I might cleer up the meaning before I come to that which I intend to press) it sutes 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 Cattell and Skins: (for their Estates in those times did lie in Cattell much) he wil give al 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 sutes with the word, And, or Even: 'tis not barely said thus: And of His Fulnes have al we received Grace for Grace: but, of His Fulnes have al 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 sutes, with the Title, the Attri­bute that is here given to Christ; and that is; Fulness: When God, or Christ is mentioned in Scripture they are mentioned still under such a Title, as sutes 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 Fulness: Answerable unto that is, Fulness of Grace in us, or Abun­dance of Grace from Him. This also sutes 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 [Page 71] Romans, you shall find, that the Apostle, speaking of the free gift of Grace, (at the 15. verse) saies, 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, joyn'd with Abundance? Look into the 17. verse, and there you reade For if by one mans 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 Fulness 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 begining God made man perfect, and righteous, after His own Image: Man fal­ling from that Estate, expos'd himself, and all his posteri­ty to the wrath of God for ever: Then Grace steps in, and makes it's first Advance into the world; Gen. 3.15. The Seed of the wo­man shall break the serpents head. Here Christ is preach't, and preached to the greatest sinners; Adam and Eve, that had damn'd all the world: And Jesus Christ is preach't 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 might'st have kept thee so: thou would'st not trust to Me, Adam; thou would'st trust unto the Devil; Go now, now thou art fallen, go mend thy self; if thou canst find out a better Master, Adam. Or [Page 72]if the Lord would have shown mercy to Adam; one would think, that He should have staied for Adams 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 preacht, 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 saies, In thy Seed shall all the Nations of the world be blessed. In thy Seed (saies the Apostle) He does not say Seeds; but Seed: meaning Christ. Abraham saw so much of Christ, that our Lord saies, He saw His day, and rejoyced in it. Here the Sun was gotten higher: For now, though Christ was preach't 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 Beleevers. 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 expresly; Deut. 18.15. A Prophet will I raise up like unto thee; & I'l 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 least they should think, that God intended it as a Covenant of works; He [Page 75]did at the same time give the Ceremonial Law; that thereby they might reade 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-vail'd; And it is a pain to love to conceal it self: the Lord does make a further re­velation of His Grace, of Christ, by His servant David: for after David, and Solomons time, we reade of the Eter­nal generation of Christ; Proverbs the 8. Of the Incarnation of Christ: Loe, I come, Psal. 40.7. in the volume of thy Book (saies 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. Psalm; 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 Ascention 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 Davids 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 shal 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 Asses colt; Behold thy King, Isa. 40.3 Zac. 9.9. & 11.12 Isa. 53.5 comes riding upon an Asses colt: He shall be sold for Thirty pieces of silver (saies the Prophet Zachary) He shall die, not for His own sins but ours; The chastisement of our peace shall [Page 76]be upon Him. And, as if all this were not enough; The Lord speaks out the Covenant of Grace expresly in Jer. 31.31. The daies come, saie 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 daies 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 neighbor, 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 Savior Himself comes, and then Grace Advances higher, by much higher; then Grace enlarges her Quarters, exten­ding it self unto all the world, go teach all Nations: Go teach all Nations (saies our Savior.) That house of Israel would serve such a candle as Moses was: Mat. 28.19. But when the Sun arises, no less then the whol 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, 2 in the second place. Although our Savior 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 rent 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 it self: The [Page 77] Thing it self, 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 saies, The whol world is but one day, (as it were.) And as the evening, and the morning made the day; so (saies he) our fore fathers the Jews, they had the evening, but we have the morning.

Again. Though there were many Doctrines of Grace, 3 and mercy communicated to our fore fathers the Jews: Yet notwithstanding they were so tempered with the Law, that the very Gospel seem'd to be Law to them: As now, we have the Law among us, but 'tis so temper'd with the Gospel; that the Law it self 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 Bap­tized, and a Christian Moses; so they had a Circumcized, and a Mosaical Christ. They had Grace in the hand of the Law. And therefore you shall observe, that when the Lord appear'd unto them in way of greatest mercy, He appear'd 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 cleerly, in the 12. of the He­brews, from the 18. unto the 25.

Again, Though they had many Doctrins of Grace, 4 and of free Grace; yet themselves were not made free thereby but they were as the children of the bond-woman; 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 fulness 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, [Page 78]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 labor under such a temptation; Oh! Father, help me: I want such a bles­sing, or mercy, Oh! Father give it me.

Again further, 5 Although they had many sprinklings of the Doctrins 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, spake in times past unto the fathers by the Pro­phets; hath in these last dayes spoken unto us by His Son. God who by piece-meals, drop by drop; now a drop and then a drop, spake unto our fore-fathers by the Prophets; hath in these last times spoke unto us by His Son. This being the opposition, shews, that God spake perfectly, and spake al by His Son. When this King came, then 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 reade of in the 4. of John; then He did unto al our fore-fathers under the Old Testament: for unto which of all our fore-fathers did He say, I am the Messiah, Ask of Me the water of life, and I will give it thee? You know the great Doctrins of the Gospel, Justification by Grace: Free remission of sins; and the like: Now though these Do­ctrins be in the Old Testament, yet take your Book, and how­many leaves shal you reade over, before you be able to reade this Doctrine cleerly? But open your Book where you wil, open in the New Testament, and you shall meet with one eve­rie where; with this Doctrine, this great Doctrine of Free-Grace 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. 2 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 [Page 79]measure of Grace now, have Abundance of Grace. That is the Thing that I would cleer 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? 1 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? 2 to be the Child of God? All Gods Children shall be Porti­oned answerable to their Fathers 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 Gods Adop­tion, and mans: 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 saies the Apostle, 2 Pet. 1.4 We are made partakers of the Divine Nature.

Is it not a great matter, 3 To have the Image of Jesus Christ drawn upon a filthy soul? To have ones heart inclin'd, na­turally inclin'd (as it were) unto all the Commandements of the Gospel? I will write My Law in your heart, Jer. 31.33. saies God in the Covenant of Grace. That look as the Heathen, ha­ving the law of nature written in their hearts, are naturally inclin'd unto the works of Nature. So will I write my Law of Grace in your hearts, and you shall be naturally inclin'd 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 wee have as much of Christs Righteousness im­puted [Page 80]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, 4 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 begins to know Jesus Christ: that day is the day-break of his eternity: the Saints that are in Heaven, they count from that day; there began our eternity; This is eternal life; here it begins. 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, 1 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 whol 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 soule, 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 reade of in that of the Revelations) to out off the child [Page 81]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 farewel 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 Ʋz? why? Because there was much opposition in it. Is it not a great matter, for a little poor Barque, 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, then you will say, Oh! 'tis much indeed, there is Abundance of Grace there.

Secondly. Consider the Retinue of Grace: 2 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 it self, or the Rood of Land in it self, '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 reade 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 reade 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 [Page 82]Gods 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 it self, 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 then Thirdly, 3 and specially: Consider the Myste­ry of Grace: Grace is a mystery. Ye reade 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, 1 to Instance. Ye say, 'tis no great matter, for a man or woman to tremble at the Word: 'Tis more then 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 hony, and the hony-comb to tremble at the Word, & yet to love it, & prize it then, & look upon it as the hony 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 hony, even as hony, and the hony-combe, for sweetnesse; This is much.

Again. 2 You count it no great matter, for one to love the [Page 83]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 prize 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. 3 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 charg'd or accused by men of the world, for such and such designes; he com­forts himself in this: Oh! but, blessed be the Lord, the Lord knows my heart. Put these things together.

Again, You wil say 'tis no great matter, for a man, To look into his own heart; so to look into his own heart, 4 and so to be sencible of his sin, as to think he shall perish for ever. I but, for the same person, To professe 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; saies he, I professe, 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. 5 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. 6 You say 'tis no great matter, for a man, To walk closely with God: But 'tis a great matter. It may be you wil 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 businesse, and yet walk exactly: this is much.

Again. 7 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 eate, 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 eate, or drink, or what he shall put on; and yet dili­gent in his particular Calling.

Again. 8 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 shal be for his gain, God wil over-rule 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 over-rule 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, 9 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 senci­ble, and to be the more afflicted, because it does come from God; this is much. Beloved! you shal have these Two meet to­gether: A godly, gracious soul, he is therefore quiet under Affliction, because it does come from God; and he is ther­fore the more sencible of his affliction, because it does come from God. Here's a mystery! put these together, and you will say, things rese high.

I'le Instance but in one more, and that is a Tenth. 10 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 prayes to God for a better, and he prayes 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 Christs Fulness. 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 Gods People vilifie, 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 vilifie, and lowen the Grace of God wherewithal you are inrich't 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 mans heart, the more he is able to dis­cern the motes that are there, and so may avoid them: and [Page 87]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 Sampson 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 recompence 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 Incourage­ment is here to all, good and bad; (I say) a mighty In­couragement to all, to all those that hear me this day, good and bad.

Bad, An incouragement 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 Fulnesse in Jesus Christ, and those that come unto Him shall be fil'd 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 fil'd 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 perswade your hearts to come in unto Jesus Christ. I tell you, you will have more from Him, then you expect: The Prodigal look't but for bread at his fathers house; and he met with a fatted Calfe, and with a Ring, and with the best Gar­ment; you shall have more than you look't for: 'Tis a mighty Incouragement. 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 incouragement unto all that are godly, and therefore they should labor 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? La­bor, Oh! labor all you Servants of God to Abound in the Work of the Lord; That you may be fil'd with all the Fulness of God in Christ; That you may be fil'd 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 [Page 89]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; Alwaies Aboun­ding in the work of the Lord, forasmuch as ye know that your la­bor is not in vain in the Lord.

And thus much for the First thing that is here inten­ded.

SERMON V.

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 (saies Austin) that is, Grace in order to Grace: God gives the former Grace (saies 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 sutes with the phrase of Job still: Skin for skin, that is, all a mans skins. So 'tis explain'd 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 Fulness 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 sutes with the Scope of the place: the scope of the place is, to exalt Jesus Christ above them that came [Page 92]before Him, above Moses Therefore saies 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 intend (God willing) to speak unto at this time.

Grace, Sometimes is taken for the Favour of God. Som­times it is taken for Gods 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 saies: 1 Cor. 3.5. Wee are not able as of our selves, 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: Ioh. 8.33 So the Jews, Wee are the Children of Abra­ham. Some there are, and were, that think themselves the Children of God, because of some Legal workings, and [Page 93] 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; saies he, We are not born of bloods, nor of the will of the flesh, nor of the wil of man, but of God. You are for Free-will, and you think Free-will hath a great stroke in mans 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 wil of man: but I tel you (saies 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 reade 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 Jesu 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, saies 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 (saies John) of whom I spake, He that cometh after me, is preferred before me, for He was before me. So ye reade 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, saies He. Joh. 14.6

I am the Way. Would you go to Heaven? You cannot [Page 94]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. Saies 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 saies, 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 vertue, 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 (saies He) therefore I am the Truth: and 'tis obser­vable, how Truth, lies between Way, & Life: as if the way to Life were thorough Truth, as if Truth were the great road, or the thorough-fare to life: saies 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 journeyes end.

Therefore saies 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 mans 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 Eare: He openeth the eare, and sealeth instruction. The door of the Ʋnderstanding, 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 saies, That He hath the keyes of Hell, and of death. No man goes into the grave, but He opens a door to let him in: and no man [Page 95]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 mans 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 Fathers wardrobe; why should those Names, and Titles be given to Him, which you find so frequently in Scripture? Cast your eyes where you wil, you shal 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. Ioh. 6.35 Ioh. 10.9 Ioh. 10.11 Ioh. 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 Ray­ment; 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 Cattel 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 way-lay your thoughts, that wheresoever you look, still you should think of Christ: But to shew, that in a Spiritual way, and sence, 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 Shepheard; but the good Shepheard. He is not one­ly called a Lamb; but the Lamb slain from the begining of the world. He is not barely called the Light; but, The true [Page 96]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 therfore as the Apostle speaks in the 3. Col. 11. you reade 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 honored the Father too. Grace and Peace (saies he) from God our Father, and from our Lord Jesus Christ. Though al Grace be from Christ, yet Grace and peace from the Father too, (saies 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 (saies Christ.) In honoring Jesus Christ, you honor the Father; as in ho­noring of the Father you honor Christ.

You will say, Wherein is the honor to the Father, Quest. ac­cording unto this Truth? how does this any way make to the honor of God the Father, that all Grace is from Jesus Christ?

Yes! for, First, Ans. Though all Grace be immediatly 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 Fathers work. Ioh. 6.38 I came not to do my own will, but the will of Him that sent me. Was it any dis­honor to Pharoah, that Joseph gave out the bread in the time of famine? No, because he was Commissioned by Pharoah to do it. And so now, If Jesus Christ have a Commission from the Father to do this, 'tis no dishonor to the Father: and a Commission He hath, He will shew you it under hand, and seal; Him hath God the Father sealed. Ioh. 6.27 so saies 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 furnish't, and accomplish't with ability unto this great Office by God the Father. Isa. 61.1. The Spirit of the Lord is upon me, (saies he) and He hath anointed me to open the prison dores to Captives &c. Now, is it any dishonor to God, that the Sun does distribute, and give out light, and heat unto all the Creatures? No, but rather an honor 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 saies; 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 dishonor 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 [Page 98]Christ hath done His work, He will give up the Kingdom to the Father: Ioh. 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 disparag­ment 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 (saies 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 honoring of Jesus Christ, you honor 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 meer creature, was able to purchase this trust; he had not a stock, and E­state of Grace enough by him: Christ Himselfe hath it by purchase: For he being the Second Person, the Apostle tels 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 Conquerers. He had a great Estate by Him, He was the Second Person: Yet notwithstanding, this purchase was so great, that (saies Paul) He emptied Himself. Surely no Creature in Heaven and Earth was able to come to this pur­chase: He that must be the worlds 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 Gods Peopel: and He must have infinite Mercy, and Patience, and Goodness to pitty 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, [Page 99]and services of his People: this is the only way to it. This is my beloved Son (saies he) in whom I am well pleased. Mat. 3.17. If there be a garment that is laid with gold-lace, hung or stuck full of Pearls; though the Cloth of the garment be not much worth; yet because of the gold-lace, 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 sweetned 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. (Saies 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 Gods 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 smels 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 vertue 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 reade 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 (saies Solomon) The preparations of the heart is of man, but the answer of the tongue is from the Lord: Surely [Page 100]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 Savi­or Christ, Joh. 15.5 He saies, Without me ye can do nothing: Yes, might a man say, according to Solomons Doctrine, I can prepare my own heart, and that is a great duty. And so; whereas the Apostle saies, We are not able for to think a good thought: 2 Cor. 3.5. A man might say, yes, but according to Solomons Doctrin, I am able to prepare my own-heart. The meaning therfore, of this place, cānot be according to this objection.

The scope therefore, 2 (Secondly) of this place is this: To shew the vanity, and the boot-lesness 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. 3 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, [Page 101]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 beguil'd 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 [Page 102]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 Himselfe 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. Therfore the Psalmist prayes thus: Lord open thou my lips, Psal. 51.15. and my mouth shall shew 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 shew 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. Psalm, and the 5. verse, (saies David) Hold up my goings in thy paths, that my foot-steps slip not. (Mark I pray) David ye know was a godly man, hee had a habit of grace: Now Lord (saies David) as for the business that is between Saul and me, thou knowest I am in thy way: yet Lord (saies 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 foot-steps 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 Gods 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 (saies 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 wher­in 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 [Page 103]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 Beleeve; and we Obey? for if all Grace in regard of the very work, be from Christ; if Jesus Christ do work al our works; Why is it not rather said, That Christ does Repent; and Christ does Beleeve; and Christ does O­bey?

I answer, No. You know the Persons that are Responsal: Ans. If I owe 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 Beleeve, 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 Beleeve, or to Obey; because He works as a universal Cause; and you work as a particular Cause On­ly behold here the mirrour of Grace: All is of Christ; and yet all is Ours: all is ours in Denomination, and al is Christs in Operation: all is ours in regard of Incouragement; and all is Christs in regard of Glory: al is ours in regard of Reward; and all is Christs 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 prest; 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. Psalm, 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 kinde 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 whol life should be nothing else but an expression of love to Christ, as Christs life, and death was nothing else but an expression of love to us: Now saies 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 infinit cause then have I to love Jesus Christ!

Again. Would you live in Dependance upon Christ, for Grace, for Truth: the serious consideration of this truth will help you to it. I confesse indeed, (will some say) when I look upon my self, 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 [Page 105]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 saies: Oh! Lord, (saies hee) wo is me, Isa. 6.5. I am undone, I am undone! Why? what's the matter? Oh! (saies 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 shal 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 confider it a little: John, then which there was not a greater, the great Preacher that al the Countrey fol­lowed: John cryes out & saies, Whose shoes latchet I am not worthy to unloose. What made him think thus? what wrought his heart into this humble this self-denying frame? The very Doctrine we are now upon: saies he, I indeed baptize you with water unto repentance; but He that cometh after me is mightier then I, whose shoes I am not worthy to bear: he shal baptize you with the holy Ghost & with fire. As if he should say thus: I may baptize you outwardly, but the efficacy of al these or­dinances it is from Jesus Christ, & therefore, because the effi­cacy of every ordinance is from Jesus Christ, saies 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 Gardiner takes with the Apricock: This is a fruit (saies 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 wil nurse it up: Or else it wil grow against that Wall, I'le set it in the face of the Sun, that it may have the smiles of the Sun-beames, and then it will grow: he sets it there, and then it grows, and brings forth a pleasant fruit. Doest thou complain thou art not fruitful; what's the reason? may be thou grow'st in the shade; may be thou grow'st in the shade: but come and bring forth thine [Page 106]heart, set it in the Sun, under the warm beames of the love of Jesus Christ; see if thy heart be not fruitful then. And beloved, what greater love then this, That Jesus Christ hath dyed for sinners? that He hath dyed 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 worlds 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 hallow Jesus Christ, not verbally, but really. Cōmanded ye are to honor your parents: they give you a Being, and yet by that Being, you are brought forth under the wrath of God; but yet honor 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 honor them, because you have your being from them.

And shall wee honor our parents because we have our outward being from them? and shall not we honor Jesus Christ, from whom we have the being of all our Graces, the being of our souls unto all Eternity? What infinite ingage­ments are upon us all to honor Jesus Christ.

You will say unto me: Quest. This indeed does naturally fol­low: but how shall we honor Jesus Christ according to the heighth of this Doctrine? how shall we honor Jesus Christ according to the heighth of this Truth, that is now before us? Give me leave to spend some time in this: this is that I have bin driving at all this while. Some particu­lars herein.

First. Ye cannot honor Jesus Christ, Ans. Ʋnless that you do offer up your own Christ unto him: I say, unless you offer up yor 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 upo those In­joyments, and Sweetnesses that they meet withall in duty, and think to be saved thereby. Beloved! you may observe That when the Lord commanded His People in the old Te­stament to honor 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 honor God, must give that unto God which the world makes it's God. So say I, if you would honor Christ, you mst give that up unto Jesus Christ, which other men do make their Christ. Many false Christs there are that are made by men: you cannot honor Jesus Christ, if you don't give up those to Him.

Again. You cannot honor Jess Christ, 2 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 honor to be the Lords Servant, then to be King of Israel; he counted it a great matter to be the Lords Servant, because he hono­red the Lord. Those that honor 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; [Page 108]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. 3 Ye cannot honor Jesus Christ, and give the worst to Him. Abel honored God, and he offered the best; and because he offtered the best, therefore he honored God. If I be a father, Mal. 1.6 & 8. Pro. 3.9. where is mine honor? (saies the Lord.) Why bring ye the leane, and the maimed, and the feeble? Honor the Lord with thy substance, and with the first fruits of all thine increase, (saies 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 yeers; the best of your strength, the best of your time is to be given to Christ: ye cannot honor Jesus Christ, and give Him the worst: Oh! that the old people would be much humbled; and the young people would be much incouraged: you cannot honor Jesus Christ, and give the worst to Him.

Fourthly. 4 Ye cannot honor 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 honor Jesus Christ, and despise the choicest works that come out of His hands.

Again. 5 A man is siad then for to honor 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 relie up­on Jesus Christ in straights, and in the time of Temptation, the more he does honor Jesus Christ. Abraham gave glory [Page 109]to God, he beleeved above hope, and under hope; and because he beleeved above hope, and under hope, therefore he gave glory to God, when he considered his own body. Man or woman, wouldst thou therefore now honor Jesus Christ? Say, True, I confess indeed I Have finned much; and when I look, upon my self, I know no reason why such a wretch, so great a finner as I should be saved: but because the way to honor Christ, is for to rest upon Him; and I have dishonored Jesus Christ enough already, therefore now, through the Grace of God, I will cast the waight of my poor, guilty soul upon Jesus Christ; yea, for that ve­ry reason will I leave the waight of my guilty soul upon Him, because thereby I may honor Him.

Agtain. The way to honor Iesus Christ, is, So to walk, 6 and so to live; as the men of the world may speak well of the waies of Christ by your Conversation. Mat. 5.16. Let your light so shine before men, that they may glorifie God &c. The men of the world, will then speak well of the waies 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 Savior saies: In this is my Father glorified, Joh. 15.8. that ye bring forth much fruit. One Sun in the firmament, honors God the Creator more, then a hundred little stars. One strong Christian, that does much for God, honors Him more then Twenty, then 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 honor the way of Christ: [Page 110]when a man is Abundant in good, Constant therein, and walks Humbly; what saies the world then? I, there's the man, if al Professors were such; I, there's an Humble man, there's a self-denying man; I, if you were all such, if you were all such, then I should like the waies of God the bet­ter. Take heed therefore, unto your lives, that you so walk, as that the waies of Iesus Christ may be well spoken of by you.

In the Seventh place. 7 Would you honor Jesus Christas you should? Then own Him: own Him in evil times, and stand for Him in the times of general decliningt. Honor est Testimonium de alicujus Excellentia: Honor is the Testimony of a mans Excellency: when I testifie of an Excellency in aman, then I honor him; and the more I testifie of an Excellency in a man, the more I honor 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 testifie of an Excellency in Jesus Christ: What! suffer the loss of all for that which the world counts little worth! ô! if there be such an excellency in a Truth, a smal Truth, a despised Ordinance; What an Excellency is there in Christ Himself! Observe therefore, what those despised Ordinances are, and labor to bear them up, those Truths that the world counts smal Truths, be willing to lose much for them; stand for them in times of general declining; own Iesus Christ in evil times; otherwaies you cannot ho­nor Him.

I have done. 8, 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 Christs. Some means are Natural, and some Institutional: Some means that are neer unto Christ: Some means that ye use in a work, that are more properly Christs: Chuse to set the Crown upon the head of the means that is neerest to Iesus Christ. Thus doing, ye shall honor Iesus Christ. And Oh! my [Page 111]Beloved, Why should not we all now set our selves for to honor Him? not in word, but in deed to honor Iesus Christ? He hath done all for our profit, why should we not do all for His honor? God the Father honors Iesus Christ, why should not we honor Iesus 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 Iesus Christ: you (I say) that have had the experience of this Truth; Oh! labor now to advance, to lift up the Name of Iesus Christ: Oh! that our whole life, might be no­thing else, but a Christ-advancing life! you that have the experience of it, labor, not in word, but in deed to lift up the Name of Iesus Christ.

SERMON VI.

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 follos. It notes also, An Answerable­ness of Grace in every Christian unto the Grace of Christ. of whose Fulness 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 sutes w ^th your ordinary expression: When the Seal fals 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 sutes 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 Priviledge. Is Jesus Christ called the Son of God? This is my beloved Son: So are the Saints too: Every Son whom he loves &c. Heb. 12.6 Is He called an Heir, Heb. 1.2 The Heir of all things? The Saints are said to be Rom. 8.17. Heirs and Co­heirs with Jesus Christ. Is He called 1 Pet. 2.6. Elect and Precious? So are they too; 1 Pet. 1.2. Elect and precious. Is He called Gods Zach. 13.7. Fel­low? (as ye have it in Zachary) The Saints they are called His Fellows: Heb. 1.9 Who is anointed with the oyl of gladness above his fellows; That is, above the Saints. Is He called the Light? Joh. 8.12. The Light of the world? The true Light? They are called Light too: 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 reade at large in the 22. Psalm: so have the Saints too; 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 my self: 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 our selves for to look into it.

Ye reade of a fellowship that the Saints have with Christ; [Page 115]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 Corinths: 10.16. The cup of blessing which we bless, is it not the Communion of the Blood of Christ? (As you reade 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 compar'd 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 Ʋnion 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 [Page 116]me; saith He: It is a union of mutual in-being, not a uni­on of affection only, such as the stones have, when they lye 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 mixt together: Christ is not mixt with a Christian, a Christian is not mixt 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 cōmunicated to the Iron; the Iron forgets his own blackness, & shines w ^th the shining of the fire, & burns w ^th 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 it self, and melts like the fire it self, and shines like the fire it self. 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 Christs 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 vertue 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 reade in the Acts of the Apostles, of the blood of God, because of the union: the properties of the flesh, and of mans nature are given to God. Eph. 4.10. So saies 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 mistical Ʋnion, 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 fore-father 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 saies, in the 5. of the Romans: That as by one mans offence, death came: So through the gift of Grace, Grace hath abounded. But not as the offence: (saies 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 Savior Christ saies himself, I have life in my Self, 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 yeelding seed, and the fruit-tree yeelding fruit after his kind, whose seed is in it self: And so a­gain, at the 12. verse, Whose seed was in it self. That is, these Creatures had a power in themselves to bring forth their like. And so saies Jesus Christ, as other Creatures had seed in themselves to bring forth their like: So have I life in my Self, 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 it self. Love in an Inferiour is of an [Page 118]Imitating Nature: and love in a Superiour 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 Christs love exceeds: for when the Spouse speaks of Christ in the Canticles, she cals Him, My beloved, in the Concrete: but when He speaks of her, He cals her my love my dove, in the Abstract. Jesus Christ had loving thoughts towards the Saints before the world was: as ye reade in the 8. of the Proverbs, and the 29. verse. Saies wisdom, (and so Christ) there: When He gave to the Sea His Decree, that the waters should not pass His Commandement: 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.) Rejoycing 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 fathers house, she is set a part for him: but now afterward, when she leaves her fathers house, and all her kindred, that she may only cleave unto him; then his heart is drawn out more: How am I ingaged (saies 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 Gods Decree: but now when they shall leave their fathers house for Him, will He not then de­light in them? See what is said in the 45. Psalm: Hearken, O daughter, (at the 10. verse) and consider, and incline thine ear: forget also thine own people, and thy fathers house: So shall the King greatly desire, (or delight) in thy beauty. But de­light in them, and love them he cannot; unless they be [Page 119]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 pare his wives nailes, 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 (saies 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 dwel 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 tast 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 incou­ragement 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 Christs?

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 Christs. 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 Savior Christ was Baptized, 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 heighth as He was. To open this a little, that I may cleere the point.

Is our Lord and Savior 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 Prophesie in sackcloth. They are said to Prophesie too.

Is our Lord and Savior Christ a King? and as a King, does He Over-come, and subdue Satan? and our lusts? and the world? 1 Joh. 5.4. So do the Saints too. This is your Victory wher­by ye Over-come the world, even your Faith. As a King, Does he, Over-come, 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: (Saies 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: [Page 121]That is, have Communion with them. So here, To him that overcomes, wil I grant to sit down with me in my Throne: They shal have Cōmunion 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 2 ^d 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 reade 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 exprest. 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: Saies 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 &c. 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: [Page 122]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 Christs Fulness, 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 meerly 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 Lye, 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 meerly Civil, Moral: Though they will not swear great, and gross Oathes; 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 comand it, they will [Page 123]they will do it whatever it be: but would Iesus Christ do so? When Iesus Christ was upon the earth, He was Zea­lous, The Zeal of thine house hath eaten me up: Ioh. 2.17 but they are formal, and they are Luke-warm: Oh! is this Grace for Grace? is this your Answer ableness? and are these in Iesus Christ? As for those that are Hypocrites: They have al­waies some secret sin or other, some back-door or other that they may go out at: but had lesus Christ so? They lie contemplating, and chewing of the Devils Cud; and are indulgent to their base thoughts, their sinful thoughts; but was Iesus Christ so? They savour gifts, and expressions more then 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 honor of a man to be like to God: 'tis the glory, and honor of a Disciple to be like his Master: 'tis the glory, and honor of a Child to be like his father: 'tis the glory, and honor of a Christian to be like unto Jesus Christ: Every Christian, hath the Image [Page 124]of Christ drawn upon him. Had our Lord Iesus, 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 bin a great honor 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 bin of the same nature with Adams, 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 mens hearts after him; only touch't our hearts that we might have followed him; what a Mercy had it bin! 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 Incouraged to get in­to Jesus Christ? Oh! you that are in Christ, do you know what priviledges 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 Priviledge indeed!

But you will say; Quest. All Dignity cals 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 then you shal 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 [Page 125]lents are to be improved; and the greater the Talent, the more improvement is to be made; and improvement is to be made of the same kind. 'Tis our wisedom 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 Beleeving. 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 (therfore) 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 labor 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 spake: labor 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 Christs 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 Savior 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 Gods work, He would not know [Page 126]His own Natural Relations: And therefore saies 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 Gods Work, He would not know His owne Naturall 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 rejoyce in God, as He might grieve for sin; not His own, but ours: and He did so grieve for sin, as he might rejoyce 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 Lyon: a Lamb in his own Cause; and a Lyon in Gods Cause. Oh! that in these thigns you would labor to be like unto Him. It would be infinit: 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 Doings: 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 mens 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; saies 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, [Page 127]Oh! Sun, why doest thou thus forsake me? The Disciples al forsook Him: and yet He does not cry out, Thomas, Why doest thou now forsake me? Peter, why doest thou now for­sake me? He cries not out of them His body was nail'd to the Cross: and he does not cry out and say, Oh! my hands; Oh! my body; Oh! the pain that I indure: 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 indure. Oh! my beloved, that you would labor 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. Labor 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 shin'd; 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 Christs Ful­ness, Even Grace for Grace: How infinitly 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 [Page 128]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 gives 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 whol world was given to man. For now, take the world; and though it hath many glorious pieces of Gods workmanship; His Po­wer, and Wisedom: yet God may give all the world to man, and not give him Himself: but when He gives Jesus Christ to man, He gives Himself with Him. Though there be many several pieces, beautiful pieces of Gods 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 saies, concerning our Savior Christ: Col. 2.9. (mark) In whom the fulness of the God-head dwels 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 Fulness of the God-head dwels in Christ bodily: and the Fulness of Christ dwels 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 [Page 129]Christ: Of his Fulness have we received, Grace for Grace: As the Fulness of God the Father dwels in Him bodily, so the Fulness of Christ dwels 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 infinitly are you bound unto God the Father, to honor, 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 your selves to be infinitly 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 whith the Saints, that have received of Christs fulness thus, Grace for Grace: It's thus, mark it I pray.

Is this true, That of His Fulness 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 al 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 [Page 130]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 shal 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 shal you have. When Jesus Christ suffered, Did He see the travaile of His Soul? So shall you see it. When Jesus Christ was lift up, He drew al men after Him: So shal you do: when you are lift up for the Truth upon the cross; you are apt to think, now wil the Truth suffer, now wil 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 shal have fellowship with Christ in His Comforts: This was one of His Comforts; when He was lift up upon the Cross, then 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 shal 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 Savior never met with any great dobasement, but at that time, in the midst of that debasement, there was some breakings 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 fal down before Him, and offer gifts; frankincense, and mirrhe.

Again, He was Baptized: He needed not to have been Baptized; He was clean enough in his Nature, He put our cloathes upon him, stood in our nature: Now, He hears a Voice from Heaven, Matt. 3.17 saying, This is My Beloved Son.

Again, You reade of Him riding upon an Ass: Not ri­ding in a Coach drawn with Lyons, and drawn with Ele­phants [Page 131]Savior, 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 worlds Savior: 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 your selves, 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 your selves 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 then 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.

IN this latter Part of the Chapter ye have the commendation of Abrahams faith; Preached at Marga­rets New­fishstreet. Fev. 23. 1645. described from the Subject or Matter of that he beleeved, in the 18. and 19. verses. From the Manner of his beleeving, He staggered not, (at the 20. verse) at the promise of God through unbeliefe, but was strong in faith, &c. From the Cause of his faith, the sight of Gods Al-sufficiency and faithfulnesse, being fully perswaded, that what he had promised he was able also to performe. From [Page 152]the Effect of his Faith, He gave glory to God.

First of all for the Subject, or the Matter that he beleeved; more plainly expressed in the 18. v. Who aginst hope beleeved in hope, that he should become the father of many Nations, ac­cording to that which was spoken, so shall thy seed be: Aggra­vated and inlarged in this 19. verse; The Matter that he beleeved was inclosed with many difficulties, he beleeved 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 owne body was dead, being about an hundred years old, and Sarahs wombe dead, yet notwithstanding sayes the text, Being not weak in the faith, he considered not his own body now dead, nor yet the deadnesse of Sarahs wombe.

You will say, Obj. How can this be tht the Apostle here sayes, 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 laught in his heart, and said, Shall a child be born unto him that is an hundred yeares old? and shall Sarah that is ninety yeares old, beare? Did not Abraham here, consider the deadnesse of his own body? and the dead­ness of Sarahs wombe? why does the Apostle say thus then?

Some answer it thus, Answ. That the Apostle here speakes 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 t'is 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 owne body, and did doubt through un­beliefe: but afterwards Abraham recollected himself, and got over that unbeliefe; but the Apostle he speakes the con­trary in the 20. verse, He staggered not at the promise through unbeliefe.

Others, they answer it, by labouring to sind out some my­sticall 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 beare? 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 beare thee a son indeed. I meane according to my words, Sarah shall beare thee a Son indeed.

But we need not straine for any mysticall interpretation, or expression: when Abraham sayes, 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 Inquiring: Abraham desiring to be further sa­tisfied, and rightly to understand the meaning of the pro­mise, and rightly understanding the meaning of the pro­mise, sayes the Apostle, He did not much mind, he did not throughly mind, he did not stand poring upon, or con­sidering the deadnesse of his own body, or the deadnesse of Sarahs wombe.

There are three things (especially) considerable in these words.

Frist of all, That Abrahams body and Sarahs body are dead, after God gives out a promise of a great seed of his.

Secondly, That notwithstanding this, yet Abraham be­leeved & 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 shew you afterward; Accordingly I would take up three observations thus.

First, When God intends to fulfill his promise by giving any speciall 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 [Page 154]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 soule through all difficul­ties, discouragements, and naturall impossibilities to Jesus Christ.

I begin with the first at this time.

When God intends to fulfill his promise by giving any speciall blessing to the children of Abraham, Doct. to beleevers, 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 starres of heaven, and the sand upon the sea-shore, is given to Abraham; but before it is fulfilled, Abrahams body is dead, and Sarahs wombe 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 beleevers, when God intends to give any speciall or great mercy by fulfilling his promise, he does first of all write 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 onely 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 runnes through all the mercies which they have; they have Health redeemed our of the hand of Sicknesse, they have Liberty redeemed out of the hand of Straitnesse, they have peace redeemed out of the hand of Warre, they have Assurance redeemed out of the hand of Doubting and Ʋnbeliefe, they have Mercy redeemed out of the hand of Misery, they have Joyes and Comforts redeemed out of the hand of Griefe; 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 [Page 155]with Abraham. And was it not thus with Joseph? (I shall not have time to speake of the Patriarchs all of them) Joseph you know had a promise by way of vision, Gen. 37. That his sheafe should be higher then all the sheaves, and all the sheaves of his Brethren should bow down to his, the Sunne and the Moone 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 sould 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 cutt off from Egypt, and before they come into Canaan, they must go into a howling wildernesse; 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 Kingdome promised him, that he should be the King of Israel, but first of all David must be thrust out of the Kingdome, he must into the wildernesse, 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 Rebell 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 fare; After three days and an half, (at the 11. v.) the Spirit of life from God entred into them, and they stood upon their feet, and great fear fell upon them which saw them and [Page 156]they heard a great voice from Heaven; saying unto them, Rev. 11. come up hither; But I pray marke, they are kild first; at the latter end of the 7. verse, He shall make warre 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 call'd Sodome and Egypt; and they of the People, and Kingreds, and Tongues, and Nations, shall see their dead bodies three dayes 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 Gods way and manner of dealing with his People, with the children of Abraham, with those that are true Beleevers.

What Reason for it? This seemes 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 owne 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 seene therein. Beloved! God doth not onely give us these outward crea­ture-comforts, for to supply our Wants, but to beare up the honour of his owne greatnesse. You have not fish out of the water, onely to supply your wants: nor fruit from the earth, onely to supply your wants: nor light from the Sun, only to supply your wants, but to beare up the honour of Gods great­nesse 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 greatnesse: 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 beare up his own honour the honour of his own greatnesse and that is done this way.

Hereby God is known to to be a living God: so long as there is life in the meanes, God is not so well known to be a living God: but when all meanes are dead, and yet the mercy comes, Oh! sayes a soule, now I see that God is a li­ving God.

Hereby the Power of God is made known; he must needs [Page 157]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 meanes, men do not so much con­sider the power, and the All-suffciency of God: but when all meanes are strengthlesse, and all meanes are dead, and yet the mercy comes; Oh! sayes a soule, 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 Beings; faithfull in fulfilling his promise: so long as there is a being in the second cause, and in the meanes; 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 sayes a soul, I see that God is Jehovah, a Being that gives a Being to all o­ther Beings. Therefore God does it. 2. Reas.

And then againe secondly, God does go this way with his people, with beleevers, the children of Abraham, That they may learne more to trust unto him, to trust unto God alone: You know what the Apostle sayes in the first of Timothy the fifth chapter and firth verse, She that is a widdow, and de­solate trusteth in God. We seldome trust in God, till a deso­lation come upon the meanes: A widdow that is desolate, trusteth in God; when desolation comes upon the meanes, then we learne for to trust in God. One that does learne to swimme, so long as he can touch the bottome, can touch the earth with his foote, he does not commit himselfe unto the streame: but when he can feele no bottome, then he commits himselfe unto the mercy of the waters: Now so long as a man can stand upon the second cause, he can feele the bottom with his feete, he does not commit himselfe to the streame of mercy: but when once the second cause is gone, and he can­not feele the bottome; then he commits himselfe unto the streame of mercy. And you shall see the Apostle gives you this account of it, in the second of Corinths, the first chapter, and the ninth verse, But we had the sentence of death in our selves, that we should not trust in our selves, but in God, which raiseth the dead. This is another reason, why God is pleased to go this way.

Againe, Reas. 3 Thirdly, It is fit that all beleevers 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, tooke upon him the forme of a servant, and was made in the likenesse of man: wherefore God hath highly exalted, and given him a name which is above every name. He brought salvation, life to ligth; he spoil'd Satan but first of all he was spoil'd himselfe, and a sen tence of death passes upon him before he brought things unto life and he gives you to understand thus much himself, & here he holds forth himselfe for our example; in the twelfth chap­ter of John sayes he, at the twenty third verse, The time is come that the Sonne of man should be glorified. Well, but how? Verely, verely, I say unto you, except a corne 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, (sayes 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 againe 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 stedfast. If our comforts hang at the girdle of the creature, they are most uncertaine: but if they be laid up in God, in his promise, up­on his power; then they are certaine. He that is engag'd in the crowd, must be carried too and fro in the crowd: And he that is in a ship, must be carryed as the ship is. If a man stand upon a banke 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 banke of Ice; and when a man stnads on them; and his comforts on them he is apt to slide: the only dry ground [Page 159]is Gods power, and Gods faithfulnesse, and his promise.

That a mans comforts therefore may not slide, but may be more sure, and stedfast; God takes this course with his peo­ple, putting a sentence of death upon the mercy, and upon all the meanes that do lead unto it, before he gives it out unto the soule.

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 speciall mercy to the children of Abraham, he does first put the sentence of death upon it, and upon all the meanes 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 speake it, Answ. is it not therefore true? Some would have the Sunne set by their watch, and not their watch set by the Sunne: some measure the truth of all the doctrines that they heare by their owne experience, and if their owne experience speake them true, then 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 soule: 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 passe indeed: but when the Lord gives out a promise to the soule, then the sentence of death passes upon the businesse, upon the mercy, and upon the meanes 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 past upon it, and upon all the meanes that did lead unto it? And therefore, thought thou saiest, this shakes the foundation of thy com­fort, truely, 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 [Page 160]people in the way of a speciall mercy, but first of all the sen­tence of death came upon the businesse, 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 incouragement in duty to any of his children, but first a sentence of death past? When ever did the Lord give any great injoyment of himselfe to any of his children, but first a sentence of death past? When ever was a poore soule made fruitfull, but first a sentence of death past? Oh! never any more barren then I, never any more dead then 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 himselfe 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 Abrahams faith; wherein Abraham is held forth as a patterne for all beleevers. The grace of a godly man, is his soules Resurrection, We are risen, being risen with Christ, by grace we rise: Now sayes 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. Onely, take along with you, these three or foure cautionall consi­derations.

First, 1 this is to be understood concerning the great and the speciall belssings and mercies which beleevers have. There are some blessings and mercies that are more common and ordinary; some that are more speciall and greater. I do not say, that this is true concerning every common and ordinary blessing that a beleever hath, that he hath no blessing, no mercy; but first of all a sentence of death is put upon it, and upon all the meanes that do lead unto it, but (I say) its true concerning the great, and the speciall blessings and [Page 161]mercies. We reade 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 speciall water, speciall 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 Wels 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 Wels of water, yea reade at the 22. verse, that they went three dayes in the wildernesse, and found no water, at the 25. verse, you reade 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 drinke? and he cried unto the Lord, and the Lord shewed him a tree, which when he had cast into the waters, the waters were made sweet. The speciall waters and blessings of Gods people come to them thus.

Againe, 2 the sentence of death may be put upon your mercy in another mans 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 Abrahams hand, as well as in his owne; Thou comest it may be to the preaching of the word, and thou art conver­ted by such a sermon; thou doest 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 Ministers 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 mans hand.

Againe, 3 though the sentence of death be put upon a mercy, before a beleever 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 wildernesse, 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 reade in the first of Ioshua; the Lord makes him a great promise: now therefore arise, (sayes he at the second verse) go over this Iordan, 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 rent his clothes (in the sixt verse) and fell to the earth upon his face, before the arke of the Lord, untill even-tide, and Ioshua said alas, O Lord God, wherefore hast thou at all brought this people over Iordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan, why? whats 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 Ioshua: a sentence of death passes upon the mercy, but it lay mostly upon the ap­prehension of Ioshua. Sometimes it fals more upon the appre­hension, and lesse upon the thing, sometimes it fals more upon the thing, and lesse upon the apprehension: but alwayes more or lesse, when God intends any great or speciall mercy to his people, to the children of Abraham, he does first cause the sentence of death to passe upon it, and upon all the meanes that do lead unto it.

You will say then, Quest. why does God give the promise? I confesse this is true, I seldome had any great mercy in all my dayes, but first of all, the sentence of death came upon [Page 163]it: But one thing seemes 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 meanes 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 meanes, to incourage us thereunto. Afterwards up­on some incouragements that we do meet with in the use of means.

When the Lord does first give out the promise, a sentence of death then passes, that he may shew you where the mer­cy lies. As the mother does deale by her child; showes 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 showes the child where the money lies: child, time is not yet, but there the money lies, ther's the bag it's in, none shall take it from thee. So does God do: you thinke that the Mercy lies in the second cause; No, sayes God, here, here's the bag that it lies in. Therefore he does first give out the promise, that he may tell the soule where the Mercy lies, show the soule where it is.

And then againe. 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 assoone as you have a promise set on upon your heart, you shall presently injoy 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 thinke now, you must have it presently: No, (sayes 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 againe thirdly, Answ. 3 God does therefore give out the pro­mise notwithstanding his sentence of death: that your hearts [Page 164]may be borne up against all discouragements, when the wombe of the second Cause shall be dead. God sees that his child, or servant, is going to a great storme: ther's such a child of mine (sayes God) he is going into a great storme, and his Faith will be put to a great stresse; there­fore I will furnish him with Cables, and good Anchors; I'le throw him out a promise. You thinke, 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 storme is coming: you mistake the way of God in his promise, this is Gods way, he gives out a pro­mise, and then causes the sentence of death to passe upon the businesse, and upon all the meanes that do lead unto it.

I come unto the Application.

Whilst I stand upon this truth, Applicat. me thinkes I see matter of great, and everlasting incouragement to all the Saints and people of God: be not discouraged, but rather keep silence, waite, 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 Gods 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 meanes, Psal. 116.11. then 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 hast (sayes he) all men are liars: Samuel sayes, I shall have a King­dome; the sentence of death is put upon the businesse; All men are liars. Psal. 31.22. So in another place: I said in my hast, 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 (saies he) I shall be cast out of the Land of the living. And so now adayes: 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 al 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, [Page 165]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 meanes: 'tis a hard thing to keep from such conclusions: For the businesse comes to a Vote (as it were) it comes to a Vote before the Soule. The question is (sayth the Soule) whether I shall be saved or no? As many as are for the Affirmative, say, I: I, sayes the Promise. As many as are for the Negative, say, No: No, sayes Threatnings; and, No, sayes guilty Con­science; No, no, no, sayes a thousand sinnes. The que­stion is, whether I shall be delivered or no? I am in such an Alliction, and straitnesse; the question is whether I shall be delivered or no? As many as are for the Affirmative, say, I: I, sayes the Promise. As many as are for the Negative say, No: No, sayes Providence; No, say all second Causes, and all the meanes round about; No, no, no, say a thou­sand sinnes. Now my beloved, its a hard thing for a poor Soule 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 meanes. As for example: Suppose our Army by in the field, engaged with the enemy; a Troupe routed, a Regiment routed, a Wing routed; Come, (sayes a carnall Souldier) fellow Souldiers, shift for your lives, for we are all undone and spoil'd: Nay, not so, stay (sayes the beleeving Souldier) this is Gods 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 meanes that do lead unto it: and therefore, come, fall on, fall on, brave hearts, fall on; for this is Gods way: ans so it proves many times.

Or suppose a man be in some personall straite or affliction: the Devill, the Tempter he comes; ye see in what straite ye are; ther's no meanes at all for your deliverance, you had as good take such and such an indirect course; why should you waite any longer? Nay, sayes the Soule, but I have [Page 166]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 meanes that do lead unto it: and therefore I will waite on God still, I may be in Gods way, this may be Gods way; it may be the Lord is in a way to give me a greater Mercy then ever I had in all my dayes. Oh! my Beloved, that you would but gird this truth upon your thigh, how might you cutt off all discouragements as they rise upon you.

You will say, Quest. How does this cutt 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 Incouragement to me, but that I do not know.

For Answer, Answ. I shall onely say thus much to it: A may be of Mercy, is a sufficient ground for our reliance and support of the Soule upon God. Marke, there is two acts of Faith; the Faith of Reliance, and the Faith of Assurance; Assurance, that causes Joy; Reliance that causes Quietnesse: 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. Seeke the Lord, ye meeke of the earth; seeke righ­teousnesse, seeke meeknesse; it may be ye shall be hid in the day of the Lords anger; ye know the place in Zephaniah: And if you looke into the 1 Samuell 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 worke 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, [Page 167]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 businesse; there is no re­straint with him; it causes the Soule 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 againe; yet notwithstanding, seeing it is Gods way, this is Gods way with the Children of Abraham; when he intends to give a speciall 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 relie upon God, when the sentence of death is put upon the meanes, upon all the meanes that does lead unto the Mercy that you most de­sire?

But you will say unto me; Is there no way, Quest. no meanes to spy out Gods 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 meanes to know it? whether a Mercy shall rise againe, when the sentence of death is up­on it?

I shall speake but two things unto that, briefly.

A Christian may have some perswasion of the Resurrection of his Mercy when the sentence of death is put upon it; Answ. 1 by the frequent visitings of the promise; marke, when God in­tends any speciall Mercy to his people, he gives out a pro­mise; then comes the sentence of death: but if he in­tends to fulfill the promise; he does cause the promise fre­quently to visit the Soule, even when the sentence of death is upon the businesse; often to knock at the doore of the Soule. When there is Good-will 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 visitings. So now, when the promise does frequent­ly [Page 168] visit the Soule in the time when the sentence of death is upon the businesse, 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 bosome: indeed we do not reade of it till Moses comes to die; and when Moses comes to blesse the People: Deu. 33.16. The good will of him that dwelt 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 businesse, yet notwith­standing, in that the Mercy came and visited him, it ar­gued that this promise was not quite dead. So by the fre­quent Ʋisitings of the same promise; Job. 14.9. Though the Tree be cutt down; yet through the sent of those waters it shall rise again.

But especially, 2 in the second place: A Christian may have some comfortable perswasion, 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 farre off. And so, when the First-fruits of a Mercy comes, we may know that the Mercy, or bles­sing is not farre 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 sayes he: God does with the same seale, seale divers matters; one Mercy is made a seale 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 reade 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 shee shall live. Here was his unbeliefe, 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 [Page 169]Faith hath made thee whole. And the woman was made whole from that same houre: And when Jesus came into the Rulers 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 laught him to scorne. 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 seale 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 Kingdome, to give him the Kingdome, bring him to the Throne: David, he is thrust out into the Wildernesse: well, when he is there, Saul he per­secutes him, hunts him; Saul, comes so neare 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 Wildernesse, was a pledge to him of the Kingdome 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 meanes 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 againe; 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 Soule upon God, A may be of Mercy: I say, a may be of Mercy, is enough for the act of Reliance. And this Doctrine alwayes hold forth this truth unto you, that there is a may be; because, when God intends to fulfill his pro­mise, by giving any speciall 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. [Page 170]Shall we not then waite upon him? keep silence in the day of trouble.

I'le give you two or three incouragements hereunto, and so I will winde up all.

Beloved, 1 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 choisest Mercy that ever you had in all your lives. A­braham had divers sons, but the jewell was Isaac, the dead Mercy: Hannah had divers children, but who like Samuel? the found Mercy? Mercy once lost, and then found, is a choise 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 plunder'd, a sentence of death came upon all: when he came to his comforts, and his Estate againe, then it was done. Some have observed concerning Joseph, that according to the severall links of his Affliction, were the pearles in the crown of his Mercy: Ther's observed some eight or nine. I shallnot have time to inlarge my self in them; onely thus: Joseph he is sold by his Brethren into Egypt; Answerable unto that, Josephs Brethren come down to Egypt, and wor­ship before him. Joseph is accused for wronging his Mistrisse, sad reproaches cast upon him; Answerable to that, a He­rauld proclaimes before him: This is the man whom the King honours. Joseph is thrown into prison, the irons enter in­to his soule; Answerable to that, a chaine of gold is hung about his necke. Joseph a poor stranger, brought as low, as ever man was; Answerable to that, he is made next in the Kingdome to Pharoah. Beloved, if the dead Mercy rise: as your bodies when they rise, they rise in glory: So when the Mercy rises, 2 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's? Oh! sayes Thomas, My Lord, and My God; two My's, [Page 171]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 againe, Lastly: 3 As the surest, so it shall be the sweetest Mercy. The children of Israel, they had whole­some meat, and water, and drinke: but the sweetest water was that, which they had after no water: water out of a rocke, that was like hony: And a Mercy that comes out of a rocke, 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 Prodigall sayes, when his son was come home: he cals his friends together: Lak. 15.32. Come (sayes he) and make merry with me; for this my son was dead, and is now alive: Cals his friends together, and speaks thus unto them. So shall it be with the Soule, when the Mercy lost, is found, when the Mercy dead is raised: then the Soule shall call in his friends; Come, O my friends; Come, Ile tell you what the Lord hath done for my Soule: 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 dayes. And therefore, who would not waite upon the Lord? who would not waite 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 possesse your hearts of this one Truth, this Mercy: how quiet would your Soules be under all the distempers, and the troubles of the time; Nationall distem­pers, Personall distempers. When you look upon the troubles that are abroad; yet your hearts would be quiet, and you [Page 172]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 Soule waite upon God, this is Gods 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 meanes that do lead unto it: And therefore, notwithstanding all, yet we may be in Gods way: Therefore, Oh! my Soule, waite on him.

Thus much for this time.

THe words (as ye heard the last day) are spoken concerning Abraham: Preached-at Marga­rets New fishstreet. March. 2. 1645. And they hold forth three great Truths unto us.

The First is this: That when God in­tends to fulfill his promise, by giving any speciall blessing to the children of Abraham: he does first put the sentence of death upon the blessing, and upon all the meanes that do lead unto it: A­brahams body is dead, and Sarahs wombe 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 meanes that do lead there­to: Then, and then especially, 'tis the duty and commendation of all the children of Abraham to beleeve in God, and not to stand poring upon the meanes, and the deadnesse thereof. He considered not his own body being dead, nor the deadnesse of Sa­rahs wombe.

The Third is this: That no difficulty can stand before Faith: true saving, justifying Faith, carries the Soule through all difficulties, discouragements, and naturall 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 meanes 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 meanes, and the deadnesse thereof.

Thus it was here with Abraham: God made Abraham a promise that his seed should be like the sand, and like the starres for multitude: But Abrahams body is dead, and his wives body is dead: Notwithstanding, Abraham consi­dered not the deadnesse of the meanes. 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 cleare up these three Propositions unto you, for the proof of the whole.

First, That a meere rationall considering of the meanes, and the deadnesse thereof: is a great, and a speciall enemy to the work of beleeving.

Secondly, That when all means faile, 'tis the duty, and commendation of the children of Abraham, then to be­leeve.

Thirdly, That so to do, is exceeding pleasing to God, and most acceptable.

First, 1 That a meere rationall considering of the meanes: the straitnesse, or scantinesse; narrownesse, or deadnesse of the meanes, is a great, and a speciall enemy to the work of be­leeving.

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 reade of Zacharias (that good man, Father of John the Baptist) that when the Angell brought him tidings of a child, in way of his speciall Mercy; he would not beleeve it. And in the 1. of Luke, and the 20. verse: ye reade how he was punished for it: Behold, thou shalt be dumbe, and not [Page 175]able to speak, untill the day that these things shall be performed, because thou beleevest not my words. But what hindred him? what kept him off from this work of beleeving? you shall find at the 18. verse; too much attendance unto, and consi­dering of the meanes, and the deadnesse thereof. Zachary said unto the Angell, Whereby shall I know this? for I am an old man, and my wife well stricken in years. He look't too much upon, and considered, he stood poring too much upon the meanes; and this was the enemy unto his Faith. You know Beloved, that the Scripture hath laid a flat opposi­tion between Faith, and sence. We live by Faith, sayes the Apostle, and not by sight, or by sence. The reasons drawn from sence, are sence: and when a man does live by reason drawn from sence, and beares up his heart therewithall, he does live by sence. If you live by Faith, you don't live by sence: if you do live by sence, you don't live by Faith. They are as two buckets, the life of Faith, and the life of sence; when one goes up, the other goes down: the higher Faith riseth, the lower sence and reason: and the higher sence and reason, the lower Faith. That is true of the schooles, Reason going before Faith, weakens, and diminisheth it: But Reason following upon Faith, increases and strengthens it. Besides, you know Paul sayes; Not many wise &c. Why not many wise called? Those that are wise, they consider the things of God, and of the Gospel in a meere rationall way, and therefore not many wise are called: it hinders them from the worke of beleeving: Luther sayes well: If you would beleeve (sayes he) you must crucify that Question, why? God would not have us so full of wherefores. And if you would beleeve, you must go blindfold into Gods command: Abraham subscribes to a blank, when the Lord called him out of his own Countrey.

Besides, You know the great field that Faith hath to work in; the large and vast Orbe, and Sphear 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 tel the Soul: I have seene a man whom God hath pardoned that damn'd all the [Page 176]World; and why may he not pardon thee? Faith can runne up to Heaven, and come home againe to the Soule; and say, I have seene the Glory there: be of good comfort, ther's enough in Heaven to pay for all. Faith can runne unto Gods All-sufficiency, to Gods Omnipotency; and having viewed that well, it returnes to the Soule home againe; and sayes, be quiet, ther's enough in God alone: and Faith having placed, and seated it selfe upon this high Tower and Mountaine; Gods 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 Mole-hill of Creature-ability; and if it can see over two or three hedges, 'tis well And therefore; Oh! what a paine 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 foote, he were a very good footman: yet if you will tie him to carry a child of foure 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 runne 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 backe; and that will be a great burden to me. And thus 'tis betweene Faith and Reason: Reason (at the best) is but a child to Faith: Faith can foot it over Moun­taines 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; then it cries out and sayes, Oh! Faith, good Faith go backe againe, good Faith go backe againe: No (sayes Faith) but i'le take thee upon my backe Reason: and so Faith is fain to do indeed; take Reason upon its backe: 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 meere rationall considering of the means, and the deadnesse thereof, is a great and speciall ene­my [Page 177]to the worke of beleeving. That is the First.

The Second Proposition is this; 2 That when all meanes faile, and seem to lye dead before us; then it is the duty, and commendation of all the children of Abraham, to beleeve: That is, to beleeve the thing may be, and so to rest, and relye 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 Soules to the hand of God, as into the hand of a Faithfull 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 beleeve, then you are not to look upon God as a Potter, that workes out of clay, or out of materials; but as a Creator, that workes out of nothing; yea as a faithfull Creator, that will be sure to worke out of nothing, whom you shall be sure of. Thus then you are to look upon him. You know the place in the third of Habakuk, and the 17. verse: Although the Fig-tree shall not blossome, neither shall fruit be in the Vines, the labour of the Olive shall faile, and the Fields shall yeeld no meate, the flocke shall be cutt off from the fold, and there shall be no herd in the stals; yet I will rejoyce in the Lord, I will joy in the God of my salvation; the Lord God is my strength &c. Thus Habakuk beleeved. Beloved, we are so to beleeve as the promise runnes; Gods promise is the rule of our Faith: look how that speakes, so may we beleeve. The promise and Faith is the buckle and claspe fit for one another. Now the Lord does not onely promise to helpe the children of Abraham, Isai. 41 17. but he promises to helpe when all meanes faile: When the poor and needy seeke for water, and there's none. I pray look into that third of Jeremy, and the 8. verse: Behold, (sayes 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 blinde and the lame, the woman with childe, and her that travaileth with child together, a great company [Page 178]shall returne hither. The Lord promises to bring them backe to their owne Country from the Land of the North.

I but may some say, Object. I am a poore blind man, and I shall ne­ver find the way home againe.

Sayes he, Answ. I will gather them from the coasts of the earth, and with them the blind.

Oh! Object. but I am a poore lame man, and I shall never be able to go so far.

And with them (sayes he) the blind and the lame. Answ.

Oh! Object. but I am a woman with child, surely, I shall never be able to returne to my own Country.

Yes, Answ. (sayes he) the woman with child.

I, Object. but I am a woman like to be in travaile about that time: surely I shall be left behind, I shall never return to my own Country.

Marke, 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 meanes faile.

And if you look into the New Testament you will find, that severall promises which are given out in the Old-Testament, upon speciall and extraordinary occasions, assuring helpe be­yond meanes; are brought down into the New-Testament for us to apply there. When the Devil came to tempt our Lord and Saviour, to turne stones into bread: sayes 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 meanes: He humbled thee, and suffered thee to hunger, and fed thee with Manna, which thou knewest not, neither did thy fathers know: that hee might make thee know that man doth not live by bread onely, but by every word that proceedeth out of the mouth of the Lord.

And so here in this fourth of the Romans, Abraham belee­ved, when all meanes failed, he beleeved the promise, and he [Page 179]is brought down for our example, that we should beleeve the promise also when meanes faile. And if you look into, and consider the eleventh of the Hebrewes, where you have a ca­talogue of many beleevers, ye shall find, that many of them, beleeved when the means failed, beyond meanes, and yet they are all brought downe, and made mention of for our example.

Surely, therefore tis the duty of the children of Abra­ham to beleeve when all meanes faile, and seeme to be dead before us: Meanes for the Soule, Meanes for the Body, Means for the Family: Meanes for the Churches.

Take this for the reason: Reas. Such a Faith is to be exercised unto God, as is sutable unto that God in whom we do beleeve. If the God in whom we do beleeve were a God that did helpe onely by meanes, then we were to trust so unto him: but being he is such a God as workes beyond meanes, we are to exer­cise a faith towards him, sutable to this God in whom we do beleeve. So in regard of our Love; We must love God with a love worthy of God. Now if a man should onely love God, for benefits and blessings that he receives from him: and not for the holinesse, and excellency that is in God himselfe; this love were not worthy of God. So in regard of our faith: if we should onely beleeve God in regard of the reason, and experiences, and means; this faith were no way worthy of God. I will beleeve a man, I will beleeve the worst of men, the vilest man, so farre as I can see him, and shall I beleeve God no further? We must beleeve with a faith worthy of God; faith is not worthy of God, unlesse we beleeve beyond meanes; 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 shew your selves unto the Priests. And it came to passe as they went they were cleansed. It seems they were not cleansed then as he spake, they were not clean­sed when Christ sayes, Go and shew your selves to the Priests: [Page 180]for it is said, as they went they were cleansed. Why then should they shew themselves to the Priests? They were to shew themselves to the Priests, to bring an offering for their clean­sing: yet, sayes our Saviour, go shew your selves to the Priests: They were to beleeve that they should be cleansed, although they saw themselves full of Leprosie.

So, although a soule sees himselfe to be full of Leprosy, yet notwithstanding it is to rely upon Jesus Christ, and to beleeve as if he were fully cleansed: This is the second Propo­sition.

The third will make out this the more full: 3 Thus to beleeve when all meanes faile, is exceeding pleasing to God, and most ac­ceptable.

This kind of faith Christ commends in Thomas: Joh. 20.29 Thomas (sayes Christ) thou hast beleeved because thou hast seene; but blessed are those that do beleeve and have not seen. Blessed is any man that does beleeve, though his hands may be full of sence: but of all beleevers, blessed is that beleever, that beleeves be­yond sence, that beleeves and hath not seene.

There are two especially that Jesus Christ does commend for beleeving: Mat 15.28 Mat. 8 10 the Canaanitish woman; and the Centurion. To the one, sayes he, O woman great is thy faith. Concerning the other: I have not seene such faith, no not in Jsrael. And both of these beleeved above hope, and under hope, when the meanes in view, seemed to chide them off from beleeving. In that eleventh of the Hebrewes, many of the Saints are com­mended for their Faith: They had other graces, wherein they did excell: Moses was a Meeke man, he is not recorded there, and commended for his meeknesse, but for his Faith. Samp­son 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 weare the Crown: Heb. 11.39 They all obtain'd a good report through Faith. That weares the Crowne of all other graces. And you shall find that that Faith was mingled with many weaknesses: Rahab, one of those beleevers, what a deale of weaknesse passed from her, in her beleeving. Yet notwithstanding, though their [Page 181]Faith was clogged with many weaknesses, yet their Faith is commended, and most of them beleeving beyond means, and when all meanes failed: plainly speaking out this truth to us: The great acceptation that such a Faith hath with God. Be­loved! this faith, beleeving when all meanes faile, and lye dead before us, turnes 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 kindnesse; he will do it because you rest on him: if you rest upon an enemy, he failes 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 sayes the soule, I will rest on him: yea Lord, though thou kill me, yet will I rest upon thee. I, (saies the Lord) wilt thou now rest upon mee, 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) wilt thou now rest upon mee? 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 meanes faile, it melts Gods anger into love.

And besides, it is that faith that is most successefull, 2 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 warre with Jeroboam, had not more then halfe so many as Jeroboam had. Abijah set the battaile in array with an Army of valiant men of warre, even foure hun­dred thousand chosen men: A great Army. But Jeroboam had as many againe. 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? Reade 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 slaine. How came this about? Reade the eighteenth verse. Thus the children of Israel were brought under at that [Page 182]time, and the children of Judah prevailed, because they relyed upon the Lord God of their Fathers. Or as some books have it, because they stayed upon the Lord God of their father. The meanes was too scanty, it was short; they rested upon God beyond the meanes, and see what great successe they had upon this: they were but foure hundred thousand, against either hundred thou­sand; and they slew five hundred thousand men. So successe­full is this worke, and this way of beleeving.

It is this faith that now I am speaking of; beleeving when all means faile, and lye dead before us: that does honour God especially; which doth justify the soule: It is the soule-saving faith of all. Pray looke 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 fourty seventh verse, I say unto thee, her sins, which are many, are forgiven, for she loved much. There's mention be­fore of her teares, 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 feete behind him weeping, and began to wash his feete with teares, and did wipe them with the haires of her head, and kissed his feete, and annointed them with the oint­ment. Here's mention of her teares, 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 teares 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 worke of reliance upon himselfe in this woman, for she was a great sinner, and he sayes unto her, woman, Thy Faith hath saved thee, goe in Peace. This is the soule-saving faith, thus to beleeve when all meanes faile, and seeme to lye 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 beleeve when meanes are strong, and have life in them? Ye have read of the unbeliefe of the people of Israel when they were in the wildernesse: being in the wilder­nesse, 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 beleeve when they had meanes? No, but that they did not beleeve when all means failed, when all out­ward meanes failed; that is their unbeliefe.

Beloved, we have their promises, we have their Example, we have more meanes of faith then they; and shall not our Faith rise higher then theirs? Shall not we beleeve an inch be­yond the meanes? You have heard the Doctrine: Tis the du­ty of all the children of Abraham to beleeve when meanes faile, 'tis exceeding pleasing to God, and 'tis most acceptable. Oh! What an incouragement is here, to beleeve above hope, and under hope, and when death sits upon the lips of the second cause, and speakes nothing but terror! Some there are, that say, they can beleeve for their bodies, but they cannot trust God for their Soules when meanes faile: Some say, they can trust God for their Soules when meanes faile, 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 meanes when we want them: and to rest upon them when we have them. And there is a great propensnesse in us to doing, rather then unto beleeving; before conversion: and in the point of con­version.

Before conversion: sayes the young man, Mat. 1916. What shall I do that [Page 184]I may inherite eternall life? And in the point of Conversion, in the second of the Acts, What shall we do to be saved? And Paul himselfe, Act. 9.6. Act. 6.30. Lord, what wilt thou have me to do? The Jaylor too, What shall I do to be saved; What shall I do? But I pray marke the Apostles answer to the Jaylor, when he cryed 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 worke that the Apostle does put him upon, is, Beleeve and thou shalt be saved, This is the worke.

And therefore, Iohn 6.28, 29. when some came to Christ, and ask't him this question, Master, what shall we do that we may work the works of God? sayes Christ, This is the work of God, that ye beleeve in him whom he hath sent. And of all workings of Faith, this same beleeving when all means do faile, and seeme to lie dead before us, is that which is most pleasing to God. Oh! that we could learne, Oh! that we could learne this point, to beleeve when the sentence of death is past up­on a businesse, and upon all the meanes that do lead un­to it.

You will say, Object. I am affraid to beleeve when meanes faile, for God hath commanded us to use meanes: 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 meanes; God hath commanded us to use the meanes:

True, Answ. in your fishing and angling, you have an eye unto the cork; but in Christs fishing there is another corke that you are to have an eye unto; Christ commands to beleeve. Master (say they) We have fish't all night, and caught no­thing; neverthelesse at thy command we will cast in againe. Luke 5.5. The same God that hath commanded you to keepe the ten Commandements, commands you to beleeve when all meanes faile.

And whereas ye say, ye are affraid to beleeve when you have no meanes, because God hath commanded you to use the meanes, and now meanes are wanting.

I shall desire you to consider with me but these foure things.

First of all, Thou sayest, meanes faile, 1 and seeme to lie dead before thee, and thou art affraid now to beleeve; but it may be, that this is the time that God does take away the meanes on purpose to try thy Faith.

Beloved, there is a time when God does purposely take away the meanes to try a mans Faith. God does first try our Faith, before he does feed our sence. When our Lord and Saviour Christ, was to worke that great miracle, feed­ing so many thousand with five barley loaves, and two small fishes, we reade 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 eate? Why did our Saviour Christ thus put Philip upon it? reade what followes. And this he said to prove him: He took away the meanes; and this he said to prove him. There is a time when the Lord does sometimes take away the meanes on purpose to prove thy Faith; how doest thou know, (man or wo­man) whether this be not the day and the time? Thou sayest, thou canst not beleeve, because meanes faile; it may be 'tis the time of thy triall, God sending this time of purpose to try thee.

Again secondly, Consider this; 2 God does never give to supply our lusts, but to supply our wants. Possibly there may be meanes to supply thy want, though not meanes 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, Iohn 6.9. not with Quailes, 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 meanes to supply thine appetite, and to supply thy lust, thou sayest thou hast no meanes, and all meanes faile: Oh! this is very ordinary among some people; because they have not meanes to satisfy their mind and their lust, therefore they say, that all meanes faile. I beseech you Beloved, consider whether there be not this great mistake, when you say, that all meanes [Page 186]faile; onely a failing of meanes to supply your appetite and your lust, but not a failing of barley loave-meanes; whether there be not alwayes that meanes left by God.

In the third place, 3 But suppose that all meanes faile in­deed, and lie dead before you; now Faith is a meanes to a meanes: (marke) now Faith is a meanes to Faith, Faith hath a commission from God to put life into that meanes that lies dead before you; Faith hath a power from God to make that a meanes which was none before. Poor Soule, thou stand'st quaking and shaking at a distance & sayest, Oh! there's no meanes but contrary meanes: Come up to that contrary meanes, come up to it in a way of beleeving, and thy very coming up to that which thou look'st upon as contrary, through thy faith will be made a meanes to thee. When the Apostle Peter was in prison, the Angel comes to him, strikes off his chaines, and bids him go out presently; Peter does not say thus, what should I stirre for? Lord, Sir, there is an iron gate to go through, there are so many guardes of Souldiers to passe through; Peter does not say so, but rises in a way of be­leeving, 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 seemes a contrary means, in a naturall 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 beleeving, faith hath such a power from God, to put life into that meanes that lies dead before you.

And in the fourth place: 4 consider this for your further incou­ragement: 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 walke towards thee in a way of preven­ting mercy? You may boldly expect him in that way. Does the Lord walke towards you in an extraordinary way? (as in these times he hath towards us, though an unworthy peo­ple:) I say, does the Lord walke towards you in an extraor­dinary way? Hath he done so heretofore? You may expect him in that way. Now I appeale to you, you that are the peo­ple [Page 187]of God; hath not the Lord walked towards your Soules in an extraordinary way? Hath not the Lord said concern­ing Christ, His name shall be called wonderfull? 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, Wonderfull: working wonders.

Hath not the Lord said, His way is in the deepe? Beloved, Psa 77.19 the Lords way is in the deepe, 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 worke, I will do a new thing, a woman shall compasse a man; you reade it; but as Calv in reads it, Ier. 31.22. A wo­man shall lay Siege to a man. That is, the weaker shall take the stronger. And, sayes the Lord, never tell me 'tis a new thing; and such a thing as was never done before, I'le never stand upon that, I le doe things never done before, I'le doe a new thing (saith the Lord) I will lead you in a way that was never went, never troden before; I'le doe a new thing. And when the Lord walkes in an extraordinary way towards you, now his way is in the deepe. His way is in the whirle-wind (sayes the Prophet) Oh! beloved, Nah 1.3. shall we tye God to meanes then? True, God hath commanded you to use the meanes when you have them: But where hath God forbid­den you to trust in him when you have no meanes? Thus A­braham did, he considered not his own body being dead, nor Sarahs wombe 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 then ever yet we have done. Time yet may come, for ought 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 meanes faile, meanes for my soule, and meanes for my body, and meanes for my family! trust in God now! I am afraid I shall presume: presumption is a great sinne.

Marke. I shall onely tell you what 'tis to presume, Answ. (in an­swer [Page 188]to this) praesumo; is to take a thing before 'tis given, or offered: Mercy 'tis alwayes offred to a poore sinner: Jesus Christ came to save sinners, and die for sinners; thou canst not take mercy before 'tis offred. For a man to thinke that he shall fly in the ayre 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 relie 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 mee, (poore creatures) to tye up the hands of God, to labour to do it is dangerous.

As for example: one poore Subject to go to his Prince, and tye up his hands and feet, or to go to his Pallace, and nayle up all his doores, and leave him but one little wicket to come out at; this is presumption. And so, for a man to tye God to meanes, to tye God to a time, to tye God to this or that meanes, to tye God to meanes in ge­nerall: this is presumption. (Marke) 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 tye God to a Time, but they will tye God to this or that particular meanes: Oh! if mercy come not that way, or by that meanes, I am gone, I am lost for ever. Others, they won't tye God to time, nor to particular meanes; but they will tye God to meanes in generall, they won't beleeve God a whit beyond meanes, and so tye God to meanes in generall: Ah, what is this but ranke presumption? for a poore creature, to tye up the hands of his Creator! the fin that you seeke, and thinke to avoid, you fall into: This is presumption.

And beloved, do you know how prejudiciall this is to your [Page 189]selves? As a dishonour to God; so a great hinderance to your selves to doe thus: it turnes God out of the way of his mercy; Nay, (sayes God) seeing you will have no mercy but in a roade of meanes, you shall have none but in a roade of meanes; so mercy comes thinne, and scant, and by little drops; whereas otherwise mercy would come thick, and full, and large.

Hereby you are put upon indirect meanes to get out of trouble: pray, what is the ground that causes men to use indirect meanes to get out of trouble? is not this at the bot­tome? you thinke meanes must be used; this is at the bottome.

Beloved in the Lord, as you do desire God may not be dis­honoured, that Mercy may come full and not scant unto you, learne to beleeve at another rate then ever you have done; when all meanes faile and seeme to lie dead before you, then beleeve: so for thy Soule, so for thy Body, so for thy Estate.

You will say, How should I do this? Quest. to beleeve when all meanes faile and lie dead before me? I have a great prospect in my sinnes; the guilt of one sinne comes and that hath a blow at my conscience: and the guilt of another sinne that comes and that gives a blow to my conscience, and my conscience is all blacke and blue with blowes, and they all cry out and say, poor damn'd, damn'd and undone creature, and I see no way, no meanes at all left for my salvation; Ah! Lord, what shall I do to beleeve now when all meanes faile?

I shall onely speake a word to it, and so winde up all, Answ. thus;

Know, that thou mayest trust God, that thou mayest find Mercy, that thou mayest beleeve in such a case as this is. Beloved, therefore thou hast not beleeved in such a case heretofore, because thou didst think thou mightst not beleeve. But now know from the Lord, 'tis no temptation, 'tis no presumption, in such a case as this thou mayest leane thy poor guilty soule upon God this day. I am loath to make [Page 190]comparisons between one duty and another; but if there be any compares, this act of beleeving when all meanes seeme to lie dead before us, is more then all thy prayers and teares: Thou criest out and sayest, Oh! that I had teares in prayer, Oh! that God would inlarge my heart in prayer, Oh! that God would breake 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 doest 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 my selfe upon thee; Lord, if thou killest mee, yet I will trust in thee; through thy grace, I will never returne againe unto folly; onely Lord, I do leane my Soule upon thee; as for comfort, Lord give me comfort when thou wilt; onely, I leane my Soule upon thee? I tell thee, this act of thy Faith is more pleasing to God, then thy twenty years teares, then 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 meanes faile; Oh! 'tis the only way for your deli­verance, deliverance from your sinnes, and the feare of your sinnes; carry this rule home along with you; delive­rance is then nearest when Faith workes highest, and Faith then workes highest when all means are lowest. Do not stand poring then, (Christian) don't stand poring upon the deadnesse of the meanes, or the deadnesse of thine owne heart. As the sight, beholding, and gazing upon beau­ty, is a snare, and a temptation to those that are given to wantonnesse: and the sight of much gold and sil­ver and fine houses, a temptation to those that are given to worldlinesse: So, the sight, and behold­ing of the deadnesse of the meanes, is a great snare and temptation to those that are given to doubting and those that are given to unbeliefe. Does the meanes therefore lie dead [Page 191]before thee at any time? Soule, man, or woman, go to the Lord, and say thus, Ah! Lord, turne away mine eyes from beholding this same dead meanes; away, away to the pro­mise, when all meanes faile, now beare thy selfe at length upon the promise, go unto Jesus Christ, throw thy self now at his feete, 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.

THe words are spoken of Abraham: and they hold forth Three great Truths, as yee 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 meanes that do lead unto it.

Secondly, That then, and then especially, 'tis the duty of all the children of Abraham, of all beleevers then, for to trust in God.

Thirdly, That no difficulties can stand before Faith: true saving, justifying faith, carries the soule through all difficulties, discouragements, and naturall impossibilities to Jesus Christ.

I have done with the two former, and am now to speake unto the third.

No difficulties can stand before Faith: Doct. 3 True saving, justify­ing Faith, carries the soule through all difficulties, discourage­ments, and naturall impossibilities to Jesus Christ.

Abraham had a promise given him, that his seed should be as the starres of Heaven: and that in his seed all the Nati­ons of the world should be blest. Upon this promise, Abra­hams body is dead, and Sarahs body is dead: Now Abra­ham beleeves. Being not weake in Faith, he considered not [Page 193]the deadnesse of his own body. And in this he had an eye unto Jesus Christ: for this was imputed to him for righte­ousnesse; and herein he is held forth as an example to us that beleeve 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 naturall discourage­ments.

For the clearing whereof, I shall deliver my selfe in these foure things.

First, I will shew you, That the way to Jesus Christ is clog­ged with many difficulties, and naturall 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 naturall discouragements. No sooner does a man be­gin to looke after Christ, but difficulties, and naturall discou­ragements do arise; and they are prest by Satan with much violence. When the children of Israel began to make out of Egypt, Pharoah doubles their taske, and labours to make their way grievous, and troublous. And so soone as a soule begins to look after Christ; Satan, and the world labours to make his way troublous. The Devill is the great hunter of Soules: 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, then he hoopes, and he hollowes, and he makes a noise, that he may scare it into the snare againe. And so, as long as men are going into the Devils snare, he makes no noise; but if once they begin to turne aside from his snare, then he raises Town & Country, and a great noise is made to scare the soule in againe He knowes that a candle may be easily blown into light, when 'tis new put out. Paul met with no buffet­ings of Satan, till he had been taken up into the third heavens [Page 194]and seene the glory there. So long as Paul went on in his Pharasaicall way, he met with no opposition: and so long as a man goes on in the way of the world, or in some Pha­rasaicall Devotionall-way, that is not the way of the Gospell, he meetes with no opposition: but when once the Lord takes him (as it were) into the third heavens, and shews him the glory of Christ, then Satan begins to buffer him. Nature within us, that stands and saies, 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 foole too? What with the world, and what with the flesh, and what with the Devill, the way to Jesus Christ is clogged with many difficulties.

And this will appeare 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 rould a stone over his sepulcher, and when the Disciples came, they said, Who shall roule away the stone? Mark 16 3 And as our Lord himselfe had a stone roul'd upon him, so the more of Christ is in any vertue, the greater stone, and the greater difficulty is rould upon it; every vertue, 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 triall of your Faith is more precious then gold, sayes the Apostle; what is Faith it selfe then? It is the Intelli­gencer of the Soule, the directrix or Queene-regent of all the graces, it sits at the sterne, and guides the whole Vessel. 'Tis that grace that gives a Being unto a Christian, other graces the Well-being. It is that grace that brings Christ and the Soule 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 onely cover the Soule, 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 [Page 195]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 Cu­stomes, and his own Engagements, and his own Righteousnesse: this is a hard thing. I may say in some respects, 'tis harder to beleeve, then to keepe the ten Commandements, 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 worke to beleeve, surely, the way to Jesus Christ must needs be laid with many difficulties, and naturall dis­couragements. But that is but the rice.

Secondly, 2 Though the way to Jesus Christ be clogged with many difficulties, True, saving, justifying Faith, will carry us through all difficulties, discouragements, and naturall 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 owne 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 Lords body. 1 Cor. 11.29. And, so the word will fully bear that signification. When a man lookes 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 lookes by faith, upon the power of God, there is not that discretion there. All things are easy to the eye of faith, that lookes at the power of God. You shall observe therefore, that when our Lord and Saviour himselfe, would beare up the hearts of his disciples over all discouragements, he di­rects them to this worke of beleeving with a saving, instify­ing faith; you know the place, Let not your hearts be troubled, Iohn 14.1. ye beleeve in God, beleeve also in mee. An Hebraisme, no­ting a Similitude: The father workes hitherto, and I work. That is, as the father workes, so I work. So here, ye beleeve in God, beleeve also in me. That is, as ye beleeve in God the father, so beleeve also in me; ye beleeve that God the Father is able to [Page 196]provide for you: beleeve in me, that I am able to satisfy for you. If you would not haue your hearts troubled that I am now to leave you, at the many discouragements that you are to meet withall; 'tis not enough for you, that you beleeve in God, as God; but you must beleeve in me also, as your me­diator, and rest upon me: True, saving, justifying faith, is the onely meanes to beare up your hearts through all this trouble, And if you looke 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 sixt verse) If ye had faith as a graine of mustard-seed, you might say to this Syca­mine-tree, Be thou pluckt up by the roote, 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 severall occasions. Once upon occasion that his Dis­ciples could not cast out the Devil out of some that were pos­sest. Once upon occasion that the fig-tree was dryed 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 mountaines; upon occa­sion that the Disciples could not cast out the Divell. And of that you reade in Matth. 17.20. and there (indeed) he speakes of the faith of miracles. Why could not we cast him out? (verse 19.) Iesus said unto them, because of your unbeliefe: for verily I say unto you, if ye have faith as a graine of mustard-seed, ye shall say unto this mountain, remove hence to yonder place, and it shall remove, and nothing shall be unpossible unto you. Here he speakes of the faith of miracles, because thereby we should be able to cast out the divell; which plainly speaks a miracle.

He uses againe this like expression, upon an occasion of the drying up of the fig-tree. And concerning that you reade in Mark 11.20. As they passed by, they saw the fig-tree dried up from the roots. Peter calling to remembrance, saith unto [Page 197]him, Behold, the fig-tree 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 mountaine, be thou re­moved, and be thou cast into the sea, and shall not doubt in his heart, &c. 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 sayes 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 sayes, Have faith in God, (at the 22 verse) so you reade it. But in the margent of your Bible, it is, have faith of God; when as the Scripture speakes of a justifying faith, it uses to speak in such an expression as this. So Paul sayes, 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 seemes 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 mountaine, be thou removed, The faith of miracles and gifts only to some, unto another the gift of faith; not to all, sayes the Apostle. And then here 'tis oppo­sed to doubting, the same word that is used here in my text concerning Abraham, who beleeved, and staggered not: sayes he here, Whosoever shall say to this mountaine, 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 sayes unto his disciples, (at the third verse) If thy brother trespasse a­gainst thee, rebuke him; if he repent, forgive him; if he trespasse against thee seven times in a day, and seven times in a day turne againe 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 graine of mustard-seed, you might say unto this Sycamine tree, &c. Here is no miracle here, [Page 198]that these words is brought in upon: why should our Savi­our put that upon a faith of miracles, in doing a worke 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 cals 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 sayes well, what's all the worke of faith, but an the re­moving of mountaines? when take our sins, that stand up and hinder the light of Gods grace from shining in our hearts, and remove them off from our selves unto Jesus Christ, to his bloud, that they are drown'd, as in the bot­tome of that Redses, what is this but to remove mountaines? when we take our carnall Reason, and our High thoughts, and bring them into obedience unto Jesus Chirst, what is this but to remove mountaines? when our great and manifold Temptations are laid levell, that the promise may come into the soule freely, what is this but to remove these mountaines? Mountaines rose up in the way of Zerubbabell when he was to build the Temple: Zach. 4.7. Who art thou, O Mountaine? Temp­tation, and Corruption, Mountaines; and the Curse of the Law, a great mountain. Would you therefore now remove these mountaines? walk over these naturall impossibilities? ther's no such way as to get a justifying, and saving faith, sayes our Saviour. What a bundance of Difficulties did No­ahs faith carry him through? The Lord commanded No­ah to build an Arke; Noah, he might have said thus: Lord, thou hast now commanded mee to build an Arke: I was ne­ver brought up to that trade; I have been a preacher many yeeres, but I never yet was a Wheele-wright, never yet a Ship- Carpenter: And Lord, If I do go about to build an Arke, the whole world will jeere me: what will this old man doe? will he ride in a Ship upon the dry ground? And when I have built the Arke, Lord How shall I doe to get in all the Creatures into the Arke? And if the Creatures do come, they will teare me in pieces; the Lyons and the Bears [Page 199]they will prey upon me. Yea, Lord, And if they do come into the Arke, and into the ship, the very stench of all the beasts will poyson me: yet notwithstanding all these Difficulties, and all these discouragements, Noah prepared an Arke, Why? For he beleeved, and he beleeved 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 Jewes: They might have said thus: What is the King of the Jewes to us? We know no such King: Shall we go out of our own King­dome, and out of our own Country to worship the King of the Jewes? The despised people of the Jewes? 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 Jewes? Is this his Pallace? What? A Stable for his Pallace? 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 beleeved, and this their Faith carryed them through all.

What abundance of difficulties did Matthewes Faith carry him through? The Lord commanded Matthew to follow him: Matthew follow me (sayes 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 yeere from the Custome-house; this man hath not wher­on to lay his head: I shall be a begger; all my friends will call me a foole: Notwithstanding, Matthew leaves all and followes Christ: Why? He beleeved, with a saving, justify­ing Faith.

What abundance of difficulties did Zacheus's Faith carry him through? Zacheus (sayes our Lord to him) hast, Luk. 19.5. and come downe; for I must abide with thee this day: he came down, he received him into his house; and being there he sayes, Lord, [Page 200]behold, verse. 8 9. the halfe of my goods I give to the poore, and if there be any one that I have wrong'd by false accusation, I restore unto him foure-fold. Marke, what a hard worke he went through: The halfe of my goods I give to the poore. Pray let us compute it a little: Suppose his estate was a thousand pound. Lord, (sayes he) the halfe of my goods I give to the poore, ther's but five hundred left. Suppose he had wroung'd a man to the value of a hundred pound: Lord, (sayes he) I restore foure-fold; then there is but one hundred left of a thousand: What a great matter was this? Yet this Zacheus did: Why? Oh! Zacheus (sayes Christ) This day is Salva­tion come to thine house, for so much as thou also art the son of Abraham: He beleeved 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 naturall impossibilities to Jesus Christ.

But in the third place. 3 Nothing else can do it, conviction of the good wayes of God cannot do it: Saul was convinced that David was a righteous man: 1 Sam. 24.17. O my son David (sayes he) thou art more righteous then I; and yet he persecuted him. Conviction, bare conviction will not do it.

Resolution won't do it neither: Resolution to turne 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 saies our Saviour to Peter; Luk 22 [...]13 Peter, I have pray­ed that thy Faith faile 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 faile not. He does not say, I have prayed that thy Resolution faile not: NO, Peter, I have prayed that thy faith faile not. You have reade what Hazael resolv'd, when the Prophet told him he should be a great persecutor, rip up women with child: Oh! sayes he, Does my Lord look upon me as a dogs head, and yet he did it. Resolution won't do it: Resolution won't carry one through Temptation, and difficulties.

Againe, Morall vertues won't do it. The yound man that came to Christ, he was a great moralist: when our Saviour told him he should keep the Commandements, that he might obtaine eternall life, Lord, Mat 19.20 (sayes he) all these have I kept from my youth; and Christ look't upon him and loved him, he was a fine Moralist, but notwithstanding he did not follow Christ, he went away, and was very sorrowfull. Bare mor­rall vertues won't do it, for they are dead things: You see how 'tis with a mans shooe, though the Leather be never so thick, yet be going upon the stones and the gravell, the Lea­ther weares thin, and weares out: But if a man goes bare­foot, though the skin of his foot be tinner, the skin does not weare out, but growes thicker: as Indians, they go bare­foot, and their skin of their feet weares thicker, by going up­on the gravell, and upon the stones: What is the Reason? The Leather of a mans shooe is a dead thing, but the foot is a living thing. And so Faith is a living thing, and will carry a man over gravell and stones, and difficulties: but morrall vertues, they are but dead things, and though they be never so thick, they will grow thin, and weare out, and come to nothing. Bare morrall vertues won't do it.

And then againe, Gifts, and Parts, and Gospel inlargements cannot do it, they leave black ashes upon the Soule; they are a blaze, they make a great blaze: Straw that is burnt, makes a great blaze, but it leaves black ashes upon the harth: So, where these are, without saving Faith, they may make a great blaze, but the end of them is black ashes upon the Soule. Jedas, ye know, he had great Gifts, and Gospel-parts; but that would not doe 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 Catechisme of Christianity, when Judas was a preacher: Ni­codemus comes to Christ by night, when Judas preaches Christ openly: but in the end, Nicodemus ownes Christ, when he is dead; and Judas betrayes him when he is living. Nico­demus had a true, saving-faith; Judas had onely gifts; Gosper gifts, and Gospel-enlargements, that will not do it neither.

And then againe, The experience of Gods former deal­ings, providentiall dealings 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 evill Spies, brought up an evill 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: faine to be hidden in Rahahs house: and then they fled to the mountaines, 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 evill report; they met with no such hard fare that we reade of: and yet they come home, and they say, The men of the Countrey are the children of Anak, and the Cities are wall'd up to Heaven: they had experience of Gods preservation in a speciall manner, and yet notwithstanding, that would not do it. Bare experience of Gods preserving mercy, that will not do it, 1 Iohn. 5.4 2 Co [...] 1.2.4. 'tis only faith will do it, saving justifying faith, will do it: This is the Ʋictory whereby you overcome the world, your faith: By faith yea stand. Looke upon your dangers un­der a Sea-notion, and Faith it is called your Anchor. Looke upon your dangers under a land-notion, and faith it is call­ed your Shield: nothing but faith can doe it?

You will say to me, 4 in the Fourth place, What is it in this saving, justifying faith, that is able thus to carry the soule through all Difficulties, and discouragements, and naturall impossibilities to Iesus Christ? How does faith do it?

Give me leave to stay here.

First, 1 Faith shewes the soule the glorious, invisible things of God and of his grace; and brings them neare unto the soule. 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 Pharoah with Gods peo­ple; Why? saies the. 11. of the Hebrews, He saw him that [Page 203]is invisibel: But how did he see him? By faith (saies 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 workes of God, in Christ, are not seene by the world: Gods pardoning mercy, not seene by the world: The Ʋnion with Iesus Christ, and the priviledge thereof; not seene by the world: The satisfaction of Iesus 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 seene: Heb. 11.1. it does not only shew a man things that are otherwise unseene, but brings them neare; Sal­vation near; pardoning mercy near; the Priviledges of Union with Christ neare; Christs satisfaction neare: and so when Difficulties and Discouragements do arise, saies the soule 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 rose, I rose: when Christ ascended, I ascended: Christ sitting in Heaven, I sit there. Thus faith, it elevates, and raises up the soule into heaven, it carries it over all difficulties and discouragements that it can meet withall.

Againe, true, saving faith; 2. 1 Cor. 3.22. it tels the soule that all things are its owne. All things are yours, (saies the Apostle) things present, and things to come, life and death; all things are yours. Faith speakes the same language: All things are yours (Soule) all things are yours: Difficulties are yours, and naturall im­possibilities are yours; things present are yours, and things to come are yours. Will you be afraid of that which is your owne? Will the owner be afraid of his owne dog: a mastiffe, he fals upon a stranger, and worries him, and a stranger is a afraid of him; but the owner is not afraid, he leapes and fawnes upon him, but does not worry him. Sayes faith, all these Difficulties, and all these Temptations, they are your owne, they won't worry you; they may leape upon you, they may fawne upon you, but they won't worry you; they are all your owne; part of the purchase that Jesus Christ hath made for you, all these are your owne, Faith holds this stea­dily [Page 204]upon the soule, and so a man breaks through Difficul­ties.

Againe thirdly, 3 True saving, justifying, faith, it shewes a man greater excellencies in Christ, then all difficulties, and na­tur all Discour agements can amount unto on the other side. You know how 'tis with a dog, the Grey-hound, if hee sees the game a great way off, he gives it over: but when he comes neare, he will rush through the very bushes for to take the Hare, throw himselfe upon his back that he may take it, a na­turall hope makes him do it: Faith, it raises a mighty hope in the soule, presents the soule with many Excellencies, and raises a mighty hope in the soule for the obtainment of them: it does spread more Excellencies before the soule, then can be lost by the hand of Difficulties: for example: If a man hath beene a Prodigall, and now is returning to Christ: the world sayes, 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 (saies faith) though thou losest thy friends, thou shalt gaine better: and though thou losest thy liberty, thou shalt gaine better: and though thou losest thy life it selfe, thou shalt gaine a better; 'tis but a while neither (sayes faith) that thou shalt lose these things, and thou shalt have them better, in a better Edition. When a mans eyes are open to behold the Excellencies of Christ, then they are shut to outward Discouragements. When a man hath beheld the Sunne in its glory, his eyes dazle to the things that are below: Now Faith opens a mans eyes to see the Excellencies of Jesus Christ, and so the soule is carried through Difficulties and Discouragements, though they be never so many.

Againe fourthly, 4 True, saving faith, it inables the soule to leave the successe and the event of all unto God himselfe. No­thing strengthens the hands of Difficulties and Discourage­ments, so much, as solicitude about successe and event of things: True saving faith helps a man to leave the successe to Christ; it does commit the soule unto God, unto Christ; there is a mutuall committing between Christ and a beleever: [Page 205]Christ commits himselfe unto a beleever, and a beleever com­mits himselfe againe unto Christ. Christ commits himselfe unto a beleever: you know what is said in the Gospel, John 2.24. Psal. 37.5. He did not commit himselfe unto them, because they did not beleeve him: arguing, that he did commit himselfe unto others that did be­leeve him. And beleever commit themselves unto Jesus Christ. Commit thy way unto the Lord; there is a mutuall way of committing: Christ, he does commit his Grace; he does commit his Spirit; he does commit his Truth unto a be­leever: a beleever commits his Estate, and his Name, and Himselfe againe unto Christ: Christ commits his work unto a beleever; and a beleever commits the successe of the work againe unto Jesus Christ. Faith now leaves the event, and the successe unto Jesus Christ; and therefore, when Difficul­ties and naturall 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 (sayes a beleever,) thou hast mistaken the question; My question is not, What shall become of me? I have left the suc­cesse 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 owne Jesus Christ in these times? This is my question, Faith, true, saving faith, it leaves the successe and the event of things unto Christ, and so thereby the soule is carried through all Difficulties and na­turall Discouragements unto Jesus Christ.

In the fifth place. True, 5 saving faith is that grace whereby the soule takes up the yoke of Christ, and the burden of Christ up­on his soule. Christs burden, does unburden all other bur­dens, the very taking Christs 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 coales 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 [Page 106]them; there is a burden burdening, and a burden supporting: he expresses it thus; The feathers that a bird or a foule is cloathed 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 beare up the burden of the body; though there be a weight in them one weight beares up another: Or as 'tis with your coaches, the wheeles 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 soule, and so thereby all other burdens are made the lighter, and difficulties and discourage­ments overcome.

In the sixt place. 6 True, saving faith, it does teach a man for to picke out the love of God, from under the anger of God. God never makes his Pils so bitter, but he mighles some Sugar withall: and true faith can find it out. When as our Lord and Saviour Christ said, Ioh. 2.4.5. woman what have I to do with thee? mine houre is not yet come: The next words that she saies 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 saies she to the servants, whatsoever he bid you do, that do. For our Saviour had said, my houre is not yet come: implying therfore, that he would do it. Implycation is e­nough for Faith, for Mary's Faith. Faith, it acquaints a man with the wayes of God, and acquaints a Soule what Gods wayes are: it tels the soule, that when Christ seemes to be the greatest Enemy, he intends the greatest friendship. He (sayes faith) does then intend for to raise us up, when he seemes most for to cast us downe: whereupon, when difficulties and discouragements do arise, Is this his way indeed? (sayes a beleeving soule,) why then shall I be borne down with so many discouragements, though they be never so many?

In the seventh and last place: 7 true saving justifying faith, [Page 207] fils the soule with Gods infinity, or infinitenesse. Gods way is not as your way (sayes Faith) nor his thoughts as your thoughts; but as the Heavens are above the earth, so are his thoughts beyond yours, and his wayes beyond your. Faith lodges this principle into the Soule, that God is infinite; and having laid that principle there, when difficulties and discouragements do arise, saying, you see now into what distresse you are brought, now you see there is no hope at all for you deliverance; true indeed, sayes the Beleever 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 soule by Faith being fild with the apprehension of Gods infinitenesse, here­by is carried through all difficulties and discouragements to Jesus Christ.

I have not time, I see, to tell you how Faith workes by love, which much watter cannot quench, stronger then death. And how Faith is strengthened with the strength of the power of God that it layes hold upon. As the Ivie is strong by the strength of the oake that it graspes upon: so Faith is strong by the strength of that God that it graspes upon.

But the thing is sufficiently proved, No difficultie can stand before saving Faith; True, saving, justifying Faith, carries the Soule through all difficulties, discouragements, and naturall Impossibilities to Jesus Christ.

I come to the Application.

If these things be so, Applic. Then if difficulties and naturall dis­couragements do arise; (who is there among you, but meete with some or other in your severall 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, Morall Vertues won't do it, Evangeli­call Gifts, and Parts, and Inlargements won't do it; Experiences of Gods preservation of you won't do it; (Christian) here's thy strength: But Oh! let not your strength be cutt off in the lap of any Dalilah. True, justifying Faith [Page 208]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, then 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 naturall dis­couragements do arise: how shall he be able so to raise, and to use his faith, as he may be able to breake through all unto Jesus Christ?

Take heed that you do not stand poring too much upon them. Answ. Abraham considered not the deadnes of his own body, Sarahs body; But if you will behold them,

First, 1 Exercise your faith in the promise, before you do speak with those difficulties. Some there are that stand poring so much upon difficulties and naturall 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 entertaine 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 naturall discourage­ments, that their hearts are even sunke, and drown'd before the promise comes: and how can the promise help you then? therefore say, Come first promise, Come first promise.

And then againe, 2 if you will behold these, Look upon them as they are your Tryall, and many times the devils Engines to worke your hearts off againe: I say your Tryals, and the de­vils Engines to worke your hearts back againe. When you were in your naturall condition, then your heart was quiet, your conscience quiet, and the divell quiet, and your friends quiet, and did not speak evill of you: Now you begin to look towards Christ, now conscience condemnes, now the Divell accuses, now your friends, your former friends they [Page 209]speak evill of you. I appeale to thee (man or woman) in thine own soule, doest thou not thinke that thy former con­dition, was an ungodly condition? yes: and then quiet; then conscience quiet, then friends quiet, then Satan quiet: and now conscience accuses, and now Satan accuses, and now friends speak evill. Oh! therefore, say, surely, this is nothing but a Temptation: and beleeve it (beloved) it is halfe a vi­ctory over a Temptation, to know that a Temptation is but a Temptation.

In the third place. Now, now especially; set thy selfe with all thy might to venture upon Jesus Christ: 3 Labour much in ven­turing upon Jesus Christ now. Mark. Faith is nothing else but the Soules venture: it ventures to Christ: it ventures on Christ: it ventures for Christ.

It ventures to Christ, in opposition to all legall torrours. It ventures on Christ, in opposition to all our own guiltinesse. 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. (Marke it) Do diffi­culties arise? Now set thy selfe to venture upon Jesus Christ.

If a man be to go home over some water, or River, and the water rises, he sayes with himself, how shall I get over this water? The longer I stay, the more it rises: he begins to go into it, and he comes back againe: but (sayes 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 soule) 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 thy selfe upon faith: say, come, O my soule, here is a difficulty, now venture on Jesus Christ.

In the fourth place, 4 for your incouragement 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 followes after, overtakes the enemy, recovers his wife, and all his comforts, and there he had the greatest spoile of all spoiles; he sent unto all his friends of his spoile, he never had a greater spoile. So I say, does difficulty, or discourage­ment break in upon your duty? Morning duty? Evening duty? Or any grace? Follow 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 then ever it was.

And then in the Fift place, 5 Study Jesus Christ more, and labour for a cleare, & 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 beleeve, they are put together; the more you know, the more cleere and distinct knowledge you have of Christ, the stronger your faith: the lesse knowledge you have of Christ, the weaker your faith; a weak faith is apt to be blown down with every wind: Abraham being not weake, he considered not his own body, so he staggered not. The weake fire, it may be put out with fuell, casting of much wood upon it; the strong fire, it in­creases, and growes, 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 Iesus Christ. Study Christ more; his life more; his death more; his fulnesse more; the merciful dispositon of Iesus Christ more: Thus shal you be able to grow strong, and shal work through all difficulties, and dis­couragements unto the Lord Christ.

Yet you will say to mee: Quest. But suppose now that a man hath beleeved some time, a great while, been in Christ a great while; difficulties, and discouragements doe arise to beat a man out of the good wayes 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'le speak but to this, and so I'le wind up all. Answ.

First of all, consider your call, often consider your call, 1 your first call to a worke; and put your selves often unto this dis­junction, Either God hath called me to this worke, or else he hath not. If God hath not called me, what meanes this Scripture? And what meanes that Scripture? And what meanes 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 proceedings: and sometimes they arise onely to draw out our faith. When as thou seest thy call cleare unto any work, then say, these difficulties arise onely to draw out my faith, and not to make a stoppage in my proceedings.

In the second place, consider this, 2 That the more you beleeve in the face of difficulty, the more you please God. Nothing so pleasing to God, as beleeving 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 soule, if thou canst break through many difficulties to come to him. There's no grace does more honour God, then Faith; of all graces it honours God most: and of all the pieces of faith, none doe more honour God, then beleeving in the face of difficulties. When therefore any difficulty or naturall discouragement does arise, say, the Lord pardon mee; Oh! I have dishonou­red God enough already: is this the way for to honour God, to beleeve in the face of difficulties, and naturall discourage­ments? Here now I have more opportunity to do it; the Lord help mee, now will I set my selfe to beleeve.

In the third place, Sometimes when you meete together, 3 speak unto one another of the great things that God hath done; [Page 212]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. Onely I pray take heed, when ye speake 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 (sayes he) 'Tis like the crutch, the lame mans crutch, it does uphold the lame man, but it don't cure him: And so, an experience, it stayes up thy soule for the present, but experience cannot cure you of your unbeliefe; 'tis onely the promise cures you of your unbeliefe. 'Tis said in the 106. Psalme, concerning the children of Israel, When they saw the Egyptians lie in the sea before them, then they beleeved in God, and sang his praise: And the next words that follow, are, They soone forgate his works. I, when as we beleeve the word onely because of experience, no wonder that we soone 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 againe in the fourth place. 4 Above all things, consider what great difficulties Jesus Christ hath broke through to come to you. Ye reade of him so described in the Canticles, He comes leaping over the mountaines; many are the moun­taines, that Jesus Christ came leaping over to come to you. Passion-worke is greater and harder then Creation-worke: he came leaping over the mountaines of worke. Oh! shall Jesus Christ come leaping over mountaines, and difficulties to come to my Soule, and shall I go over no mountaines, and breake through no difficulties to get to Jesus Christ? thinke what difficulties he broke through to come to you.

And lastly, 5 Never speak with your difficulties or discourage­ments apart from the promise. If a man be travailing in the rode, and a thiefe 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 Devill can part you [Page 213]from the promise, take you into the woods, where you shall see nothing but darknesse, difficulties, and discouragements; a hundred to one but he spoiles you of all your comforts: (man or woman,) does difficulty arise therefore? naturall discouragement arise? Away to the promise, and say unto them when they come, I will never speak with you, unlesse it be in the presence of a promise.

Oh, but Gods providence seemes for to crosse his pro­mise. Obj.

Be it so; yet thou mayest beleeve, Answ. though Gods providence seemes for to crosse his promise, yet thou mayest rest on the promise.

Oh, but I have a threatning set on upon my heart. Object.

Be it so, yet thou mayest beleeve the promise, Answ. although the threatning have taken hold upon thee, and fild thee with trouble, for God does therefore threaten, that he may make way to a Promise; Gods promises don't make way to his threatnings; but his threatnings make way to his Pro­mises. God does therefore threaten that he may not ful­fill: but God does therefore promise that he may fulfill: and therefore though the threatning have taken hold upon thine heart, and thou liest under the apprehension of Gods displeasure, get away to the promise, rest upon the pro­mise.

I but Jesus Christ hath withdrawn from me, Object. and hid himselfe 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 hide himselfe, that he may show thee his face more and more: Our brother Joseph he cannot conceale himselfe long, his bowels and compassions won't let him.

Wherefore then, whensoever any difficulties, or naturall discouragements do arise upon you, come to this conclusion, now therefore will I trust in God, now therefore will I ven­ture upon Iesus Christ; O my soule, now venture, now ven­ture and say, Lord, such and such difficulties are risen; thou [Page 214]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 proceedings, but to draw out my faith: now therefore, I do here lay the waite of my poore guilty soule upon thee, do with me whats 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 bare my selfe upon thee. Beloved, if ye can beleeve, all things are possible; if you cannot beleeve, all things are unpossible; faith will make a thing easy though it be never so difficult: as unbelief doth make a thing difficult though it be never so easie. This is a certaine truth: no difficulty can stand before faith: true sa­ving justifying faith carries the soule through all difficulties, discouragements, and naturall impossibilies to Jesus Christ. Oh therefore, as you desire to grapple with the difficulties that you do meet withall, stirre up your selves in a way of beleeving; for you have hear that nothing else can do it. The Lord teach us to beleeve at a higher rate then ever yet we have done.

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 shal 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 Johns steps, and words: John honored Christ, and Christ honored John. Mini­sters should strengthen the hands one of anoter. And if ye look into the 10. Chapter of Matthew, ye shall finde, [Page 216]That when our Saviour sent out his Disciples for to Preach the Gospel, he commands them to preach the same Doctrin 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 reade 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 neer 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 sorrowfull for sin com­mitted, but mend your lives. Repentance is sometimes taken in a large sence for Amendment of life. Sometimes Repentance is taken only for Godly sorrow, in a more strict, and a narrow sence.

Somtimes 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 explain'd, 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 streight. Preparing the way of the Lord, and ma­king streight paths, all one with Repentace. There is a Iegal Repentance: And there is an Evangelical Repentance. Some think it is a Legal Repentance that is here required; [Page 217]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 Savior Christ Himself preach Legal Repentance? They are the words of our Savior 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 Kindom of Heavcn is at hand, Repent; let your Repentance be upon this ground, because the King-dom of Heaven hath approach't, because the Kingdom of Heaven hath drawn neer. He does not say, Repent, be­cause the Kingdom of Hell is neer, but because the King­dom of Heaven is neer: the Motive being Evangelical, the Repentance is so, 'tis not a Legall, 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 streight their pathes. 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 neer 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 [Page 218]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 Jewes: when the Jewes 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 stir'd up by such motives as those, but by high­er, and greater motives, Repent, for the Kingdom of Hea­ven is at hadn. 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, & dream'd of an outward, glourious, and pompous Kindgom: Now saies 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 your selves for the receiving of it, make your way plaine, for the Kingdom of Heaven, an heavenly Kingdom is now at hand.

Is at hand] we reade it; but according to the original rather thus, The Kingdome of Heaven hath approch'd, Appro­pinquavit: As if he should say thus, Do you turn to God, because God hath turned to you: do you draw neer to God, because the kingdom of grace, and free-remission hath drawn neer 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 neer 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 neer 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 all­a-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 cleer parable for it, which you may reade, 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 Supper-time, 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. vers.) and shewed 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 bast comman­ded, and yet there is room. And the Lord said unto the Servant again (at the 23. vers.) Go out into the high-wayes, 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 Free­remission [Page 220]is broughe neer 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 Towne. And so by particular persons in a family.

Thus God hath dealt with the World, He hath brought neer the Kingdom of Grace, and Mercy, and free-remission to the World, before ever the World did make after it. When the whol 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 Serpents head. Gen. 3.15 Thus mercy, and grace made it's approach towards the world, before ever the world did seek after it.

So in regard of a Nation, in regard of a Kingdome in the world: Go (saies our Lord and Savior Christ unto his Dis­ciples) and teach all Nations. The Nations did not come to Christ and say, Lord, the Jewes 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 (saies our Savior) 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 (saies Christ,) I make no exceptions; Go, and preach to all Na­tions. But suppose that a Judas come in when we are prea­ching the Gospel. Saies Christ, I make no exceptions, if a Judas will come and submit, Goe, preach to all, Goe preach the Gospel, Go preach to all Nations.

And was it not thus with the Nation of the Jewes, as ye reade in the 16. Chapter of the Prophesie of Ezekiel, when [Page 221]they were first taken into Gods 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 daies 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 Jewes 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 man-child.

Thus it is also with particular Towns in a Kingdom, or in a Nation: the kingdom of grace, of heaven is brought neer to them before they do seek to it. The Apostles went & preach't 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 dwelt in Capernaum (at the 13 verse) which is upon the sea-coast, in the borders of Zabulon and Naph­tali: That it might be-ful 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 sate in darkness, saw great light: and to them which sate 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 Jailors family, that they were all baptized, they all beleeved: but how? did the Jailors 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 [Page 222]brought to the prison, and is brought to the Jaylors fami­ly, before ever the Jailor did stir after it.

And so ye know it was with the family of Zacheus: Luke, 19 9. Za­cheus (saies our Saviour) This day is salvation come to thine house. Pray consider it a little, did Zacheus's house go to seek for salvation? or rather, did not salvation come and seek for Zecheus's house? Indeed Zecheus out of a curiosity ran and got up into a tree that he might see the out-side of Jesus Christ: but our Lord and Saviour Christ, cals him down, Zacheus (saies 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 sate (ye know) in his Custome-house, 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? Saies Paul, I was a blasphemer, and a persecutor: But I obtained mercy. I was breathing out threatenings against the Saints, and against the Disciples of Jesus Christ: but as I was breathing out threatenings against them, the holy Ghost breath'd upon my heart, and met me in the way, and un­horst 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 repents, Christ looks back upon him; that is the first, then Peter wept bit­terly. Johah sin'd, and sin'd 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 neer his pardoning [Page 223]mercy, and grace to him, before ever Jonah came neer to it.

And as 'tis in regard of a mans first, second, and after Prepentance: So 'tis also in regardof a mans Comfort, and Consolation. O Lord, (saies David) Make me to receive joy, Psal. 51.8. Psa. 77.2 and comfort; that the bones that thou hast broken may rejoyce: My soul refuseth comfort, (saies he) As if he should say thus: Lord, I have been a great Surgeon at other mens hearts, and I have been able to set their bones that have been out of joynt: 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 doest 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 Kingdome of Heaven, grace, mercy, and free-remission does approach unto us before we draw neer to it.

Evidences of it.

The First is, Taken from our own Condition: 1 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, wandring up and down: One, he wanders over the mountain of Pride: another through [Page 224]the thicket of the World: another through some unclean Slough: but all wandring, and no man able to find his home, till he be first found. Therefore saies 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 truely, we must be sought all along. Saies David, in the 119. Psalme 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 wandring: we have need of such a shepheard 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, then we seek, but we never seek, till we are first found.

A Second Evidence, 2 I take from Christs 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 Savior Christ seems to be most willing to save the greatest sinners: the greatest Saints have bin 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 doctrin of free remission to the greatest finērs? Pe­loved, consider of it I pray you, The greater the sinner is, the more is Christ honored 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 (saies Christ) I'le propound thee a parable. Master, say on (saies he) Then saies, our Savior (at the 41 vers) There was be certain Creditor, that had two Dobters; the one ought five hun­dred [Page 225]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 honored, and loved, and therefore he is willing to save the greatest sinners. But now, the greatest sinners are most opposit 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 Kingdome of Heaven, and of Grace, must ap­proach unto us, before we draw neer 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 neer to God, and he will draw neer to you? How is this therfore true, That the kingdom of grace, mercy, and free-remission, does first draw neer unto us, before we draw neer unto it?

Yea, Hath not our Savior Christ said, Matth. 9 13. I came not to cal 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 kingdome of Heaven, of Grace, Mercy, and Free-remission be brought néer unto him.

For Answer, The Scripture is cleerly with us, Answ. Joh. 4.19. Joh. 15.16. The A­postle John speaks out expresly, We love him, because he loved us first.

And saies our Savior, 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 neer to God, and he will draw neere to us. That is, He wil draw neer unto you again, he will turn more unto you; not as if we should begin to turn to him, and first draw neer to him, before he does first draw neer to us at all: But, draw neer to him, and he will draw neer to you: And turn to him, and he will turn to you: That is, he [Page 226]will draw more neare to you; and he will turne 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 sate at meat in the house, behold, many Publi­cans and sinners came and sate 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 Physitian, but those that are sick. To answer to this Objection, That our Saviour did eat with sinners, and converse with sinners. Saies he, I am a Physitian; and Physitians, are to go to those that are sick only. There is this difference between me a Physitian, and other Physitians: for I come unsent for; but other Physitians come when sent for. I, as a Physitian come to Cal my Patients: but other Physitians are Called in by their Patients. Now (saies he) I am a Physitian, and I come not to call the righteous, but sinners, I come to Call my [Page 227]Pationts. Physitians don't only go to those that are sensi­ble of their disease; but if a man be past sence, his friends send for the Physitians, and the Physitian goes: So does Christ here, Comes unto his Patients when they are not sen­sible of their disease many times.

Again; This sutes with that which goes before. Go (saies 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 soule 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 cal 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 then 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 Lords mercy, and not the Lords mercy prevent our repentance.

For Answer, Ans. 'Tis good for us alwaies to attend unto the scope of the Scripture; in Parables especially: The [Page 228]scope of the Parable cannot be according to the tenure of this Objestion; for then it should be contrary to the for­mer Parable, of the lost sheep.

Indeed, The Prodigal saies 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 Sonne: but he never saies so till he came to his father: after his father had fallen upon his neck, and forgiven him, and showed mercy to him, then he said so, and not before. And (saies 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 kis't 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 saies the Apostle in Rom. 4.5. Answ. He justifies the ungod­ly, not in their sins, but from their sins, through Christ. 'Tis not in Gods love, as in our love: you love, because the thing loved is lovely: but Gods love, does make love­ly: your love finds lovely: and Gods love makes lovely. You love a person because of some beauty: but Gods love does make beautiful. You love a person because of some good you do find before you love: but Gods love brings the goodness with it, Gods 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 Gods 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 laies his Exhortation upon the Doctrine of free­grace, [Page 229]love, justification by faith alone, and the sulness of Christs satisfaction for poor unworthy sinners. In the book of the Romans, he begins to state the Doctrine of free justifi­cation of sinners: and remission by Christ alone. In the book of the Galatians, he begins 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, Hebrewes, 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 ons 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 free-grace is his glory. And therefore ye shall observe, that when Mo­ses begs to see Gods glory, Lord (saies he) show me thy glory. Exo. 33.18, 19. The Lord made him this answer, Moses, would'st 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 free-grace is my glory. And how can Gods freegrace be more seen, and manifest than in such a way. Causing the Kingdom of Heaven, of grace, and free remission to draw neer 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 Gods grace, wil make a man gractions: the more ye see the grace of God in Christ, the more gractious ye wil be. And pray mark that instance which ye have in the 7. of Luke: (the same that Inamed before) consider it well, [Page 230]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 sate 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 seet with teares, and did wipe them with the haires of her head, and kissed his feet, and anointed them with the ointment. What's the reason of this? Saies 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 you-will find, that first of all there is forgivenss, and thereupon the woman loved: and her loving much, was but a sign of her being much forgiven. For this is sutable 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 sutes 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 womans 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. Marke 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 free-grace is here? We Repent, and we Weep because we love; and we [Page 231]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, saies he, I knew a man (whether in the body, 2. Cor. 12.2. or out of the body) a man (saies he) wrapt up into the third Heaven, and heard unspeaka­ble words, which is not lawful to be uttered. And this Paul speaks of but once. But saies Paul, I was a blasphenter, 1. Tim. 1.13. I was a persecutor; but I obtained mercy: This story he tels three times: he tels 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 obtain'd mercy; this was never out of his mind. As if he were more refresh't 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 free-grace of God in Christ; the heart is more taken herewithal, than with the thoughts of Heaven: Ah, saies 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 aware, the Kingdom of Heaven did ap­proach unto me, and the Lord in his free-grace 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 Gods 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 neer to it.

There is one Reason more, I will but name it.

Rea. 3

Christ does so order things in the dispensations of his grace, that no flesh might glory in it selfe, 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 [Page 232]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 possest with this truth, That Jesus Christ, and the Kingdom of Heaven, and of free-grace, does approach un­to us, and come neer to us, before we draw neer 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 Silk-worme; you know how 'tis with that worme: 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: flyes away from (in regard of resting upon any) duty; and only upon this ground, be­cause (saies he) God did draw neer to me, grace did draw neer to me, mercy did draw neer to me, before ever I drew neer to it: and therefore why should I rest upon any duty, performe it I will, but through grace I will not rest upon it.

By way of Application; Applic. 1 Let us I pray consider with our selves, whether God hath dealt thus by our souls or no: Hath the Kingdom of Heaven approch't, and drawn neer unto us, before we drew neer to it? if not, truly (for ought 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 shews kindness, and mercy to you, before you do come to him.

'Tis with Gods darlings, as 'tis with the worlds-dar­lings. [Page 233]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 worlds friends, Others there are again, that before ever they take any pains the Lord is upon them with the worlds blessings; these are the worlds darlings. So I say, God hath his darlings; and if thou art one of Gods darlings, He does cause the Kingdom of Heaven, Grace, and Free-remission to appear and draw neer unto thy soul, even before thou dost draw neer 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 Pearle in all the Crown, that his eye was most upon, was Gods preven­ting mercy: Psa. 21.3. Lord (saies 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 Shepheard, keeping my fathers sheep: thou diddest 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 mercie 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 [Page 234]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 neer 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! wee were a poor, ignorant family; and the Lord shewed 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 approch't unto me, drawn neer unto me before I drew neer 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 servants Chamber in the morning, and takes him a­bed: if the servant have any ingenuity, the servant saies, this my Masters coming thus early, is plainly a rebuke to my sloth; and therfore (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 bed-side 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 neer to you be­fore you drew neer 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. [Page 235]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 (saies 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 ac­knowledgment. Let our love be like unto Christs, 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 governour of a family, and would'st fain 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 neer to us be­fore we draw neer to it: Grace must come to thy Childs 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 neer to us, before we draw neer 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 mercifull 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 neer the Kingdom of Heaven to us, before we draw neer 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 perswaded (saies one) that the Lord would hear my prayer, and ac­cept of my duty, then 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 standst, or art; hear the Word of the Lord. Does the Lord cause the Kingdom of Heaven to approach and draw neer to us, be­fore we draw neer 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 then 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 reade I cannot, performe duty I [Page 237]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 reade as thou art able: the Lord Christ is of this sweet disposition, That. he does canse the King­dom of Heaven to draw neer to us, before we draw neer 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 neer unto it? and that because (indeed) we are not able to draw neer to it, before it draws neer 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 sea-man: because the sea-man 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, then he hoists up his sailes, for saies 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 sailes, up with thy sailes, 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 [Page 238]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 fowles of the aire 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 fowles of the aire should there make their nests? The Kingdom of Heaven is like Christ himself: Can this be the Messiah? 'tis the Carpenters son; can this Carpenters 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 Mistrisse; Oh! Mistrisse, 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 sailes, 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 neer unto us, before we draw neer unto it: well therefore, when it comes, see that you accept of it.

SERMON II.

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 encouragment 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 fore-runner 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 wayes: To give knowledge of salvation unto his people, by the remission of their sins. And if ye look into the following [Page 240]verse to the Text, ye shall finde 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 straight. So that preparing the way of the Lord, and making his paths straight; is all one with that which is going befoe. Now is any one able to make his paths straight before he do come to Christ? why then do we come to Christ if we be able to make our paths straight 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 saies here, That the Kingdom of Heaven hath approach't: 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 approach't unto you; So in the begin­ning.

Secondly, That the appropinquation, approaching, or draw­ing neer 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 [Page 241]distant: and my desire is to speak unto the Second.

The appropinquation, approaching, Doct. or drawing neer 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 begins, 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 begins to preach Repentance upon the same Mo­tive: verse the 17. from that time Jesus began to preach, and say, Repent: for the Kingdome 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 mouthes 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 preach't, 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 perswades 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 enquire what these mercies were. At the 30. verse of the former Chapter, he saies unto them, For as ye in times past have not beleeved God, [Page 242]yet now have obtained mercy through their unbeliefe. The Jewes were cast off: and the Gentiles (these Romans) received to mercy, the Kingdom of Heaven did come to them, the Gospel effectually preach't to them, the Doctrine of free­remission of poor sinners: Now (saies 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, 1 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 un-leave 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 ones leaves off, a man is able to see those nests of corruption in his own heart that he ne­ver did see before.

The Apostle saies, 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 help't 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 (saies 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, 2 (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 teares: 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 it's approach unto a soul, the more the soul is set a weeping and mourning for sin committed.

Again, 3 As a man Repenting must be grieved for sin com­mitted; So he must, and he will loath himself: self-loa-thing is requisite to Repentance. If a man have taken a surfet by cating or drinking, he does not only loath the meat which caused the surfet, but he loaths 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 loath his sin, but he loaths himselfe, the vessel, where the sinne was: Oh! these filthy eyes of mine; Oh! these vile hands, Oh! this vile heart of mine; hee loaths 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 loath your selves when I am pacified; or when God had shown them mercy, caused his love to ap­proach unto them: Then should they loath themselves. 'Tis not all your Afflictions: nor all my Threatnings (saies God) that will make ye to loath your selves: but when ye see my love, my grace, my pardoning mercy; then shall ye loath your selves: not your sins only, but your selves also.

Again, A Repenting person does not only loath himself for his sin: but he is ashamed of it: 4 he is ashamed of his former evil waies. What fruit have ye of those things whereof ye are [now] ashamed: not before, but wereof ye are [now] ashamed. So long as a man walks in the dark, he does not blush, he is not ashamed though his Cloaths be ragged, and torne, and his naked flesh appears, because he is in the dark: But if he come to the light, then he blushes that his [Page 244]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, then 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 reade 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, saies he at the 8. verse: for a lit­tle space grace hath been shewed 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 bond-men, 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, 5 A Repenting person is not only ashamed of his for­mer evil waies: but as occasion serves, he will acknowledge his sins: But I pray, what works the heart over to this ac­knowledgment? When David had Saul at a great advan­tage, and spar'd 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 saies, The Lord is righteous, I am unrighteous, I am unrighteous: this works an acknowledgment.

Sixtly, 6 A Repenting person, does not only acknowledge his sin as occasion serves; but he labours to un-sin his sin; and truely, else it is no Repentance. He does walk contra­ry [Page 245]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 Jaylor was converted, he clap't up the Apostle into close prison, and either he whipt him there, or else being whipt, he did not relieve him, and wash his wounds: But the Jaylor 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, burnt their books, which before they prized, and studies much. How did Manasses walk contrary to himself, when he once Repented?

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. Psalm, ye shall find there how the Psal­mist eats up his former words: I said in my hast, all men are lyers: It was amiss in me, I eat my words, I am sorry for it: what made him do it? Saies 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 tast of Gods grace, and God mercy, now he eats his former words. And so the good man He­zekiab: I said (saies 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 Gods 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 [Page 246]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 first-born. 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? saies 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 your self: But if one tell you, that he is a friend, a specialfriend; that grieves you. So now if by my sins I have striken at God: if I look upon God as an ene­my, I am not grieved much, I am not troubled much: [Page 247]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 (saies 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 saies our Saviour, she loved much: because he would shew what it was that drew up the sluce 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 it's approach to such a poor sinner as I am: Surely therefore, the approaching, or drawing neer 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 bin 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 preach'd, and opened unto me: How therefore is this true? Experience seems to speak the contrary.

I answer, Quicquid recipitur &c. 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. [Page 248]But for the more full Answer to this, pray consider with me, these Six, or Seven Distinctions.

First, 1 It's one thing for a man to be troubled in Conscience: and another thing to be humbled for sin committed. Those that are Damn'd in Hell, and lie there despairing, must needs be troubled in Conscience; how could they despaire else? Take a soul that hath the work of the Law upon him, and a meer 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, 2 It's one thing for a man to be prick't 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 prick't in their heart, and said, What shall we do? Pe­ter said nnto them, Repent. They were prick't in their heart, and said, what shall we do? and he said, Repent. Possibly then, a man or woman may be prick't 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, 3 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 Repented. 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 reade concerning Esau, in the 12. of the Hebrews, That he sought his birth-right with teares; but found no room for his Repentance. He Repented, he Re­pented with Tears; but found no room for his Repentance. What Repentance was this? Saies Austin: He greived that he had lost his birth-right; not that he had sold his birth-right. So there was no room for such a Repentance. And so now, [Page 249]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 it self.

In the Fourth place, 4 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 staffe; and the thawing of the ice, melting by the thaw. When you take a staffe and break the ice with your hands, though you break it in one place, it freezes in ano­ther: but when there is a thaw, then it melts, then it breaks every where. So now it is in regard of legal breakings: 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, griefe, 5 Repentance in the Ore: and another thing to have a more sorrow, griefe, and Repentance that is well Refin'd. 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 kiss't the Prodigal, he left out the Mercinary piece that he spoke of before he came home. Saies 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 [Page 250]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 kiss't him, had compassion on him: ran, and fell on his neck, and kiss't 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 kisse from his father had fyled off all the mercinary 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, 6 It's one thing for grief, sorrow, Repentance to be more in view, sence, and noise: and another thing to be more in spirit, and in profit. As now for Example: The rain does some­time fall in a storme, and when it does so, it makes a great noise: the earth hath not time for to take it at the first in­to it's bosome; it runs down the streets in great abandance, and it stands in some places, in great plashes of water: At another time the rain fals by smal drops, and makes no such noise; but yet notwithstanding, it fals to the root of the Corn, and profits more: for when the rain fals so in a storm, it laies the Corn; the Corn (I say) is laid by it. So now, sorrow, and griefe sometimes fals in a storm, as in Legal Repentance; and it is great in view, stands in great plashes of water: Oh! but then it doth lay our Duties, it laies our Assurance, it laies our Faith: Evangelical Repen­tance, that makes no such noise, but it fals to the root of the graces, and don't lay your comfort, it don't lay your Assurance, it don't lay your Duties. And so it is more in profit.

Lastly, 7 This, Sorrow, grief, and Repentance; may take ones own heart much, or the heart of God much: ones own heart may be much affected, or the heart of God may be much affected: Be­loved! [Page 251]we are apt to love our first-borne: and though Le­gal repentance does not alwaies 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 first-born 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 inherite: But the Lord deals here, as old Jacob did, when Joseph brought his two Children before him to be blest: Jacob crost 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 (saies God) upon your first-born, upon your Elder, upon your Legal Repentance. No, saies God, I have said, The Elder shal serve the Younger, & I wil cross my hands; and for Joseph's sake, because there is more of Christ in this younger, therfore here will I lay the hand of my blessing. Beloved! the heart of a Christian, a gra­cious man, is never more drawn out in greif than upon the apprension of love in jured: The greater love, and the grea­ter injury is presented, the greater is the greif: 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 neer of the Kingdom of Heaven, is the greatest motive, & argument under Heaven unto true Repentance.

By way of Application: If these things be so, Ʋse. 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 stir'd, 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, [Page 252]poor soul, thou maiest 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 (saies 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 easie 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, Ʋse. 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 neer unto your souls: I mean the Gospel, and the Word of the Gospel; free-remission of poor sinners: When the Kingdom of Heaven comes neer 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 Comming.

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, compar'd with the former Chapter) she hath kild her beasts; she hath mingled her wine; she hath furnisht her table. She cries upon the high places of the City. What does she cry? reade the 4. verse: Who so is simple, let him come in hither: as for him that wanteth understanding, ye reade 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 (saies he) Go, Go to the high-waies, 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 saies 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? Saies Je­sus Christ; If any man will open, I will come in, and sup [Page 254]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? Luke-warm: I would thou wert hot, or cold; but seeing thou art Luke-warm, I will vomit thee out of my mouth. Luke-warm person worse than prophane; and yet behold, Jesus Christ stands at a luke-warm persons door: knocking and tendering mercy to a luke-warme Laodicean person.

I but stay, May be they were weary, and heavy laden first, before they were invited.

Reade the 17. verse. Because thou saiest, I am rich, and in­creased with goods, and have need of nothing: and knowest not that thou art wrethed, 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 neer 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 breakings, 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 ones 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, Ʋse. 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 approach't. Beloved! hath not the King­dom of Heaven approach't unto our Nation? Take the Kingdom of Heaven for the Kingdom of Glory: and in these dying times, how hath the Kingdom of Heaven ap­proach't [Page 255]in that sense! Take the Kingdom of Heaven for the State of the Church: and how many Church-truths hath broken out in these daies, 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 free-grace 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 approach't 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 approach't 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 Re­pented already.

But pray give me leave: Have ye, have ye Repented up­on Gospel-Motives? have ye Repented upon this ground, because the Kingdom of Heaven hath approach't? 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, 1 the more it will cure your souls, and not hurt your body: Legal Repentance soakes 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 saies 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 [Page 256]upon the bed: (that is, before a man is aware.) Then he openeth the ears of men: and sealeth their instruction: That he may withdraw man from his purpose, and hide 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 neer 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 ransome. Then at the 25. verse: His flesh shall be fresher than a childs, he shall return to the daies of his youth. His flesh shall be fresher than a childs. Thus, E­vangelical Repentance is a friend both to soul and body: Meer Legal Repentance eats out the strength of ones spirit, even of ones very body.

Again, 2 The more Evangelical your Repentance is, the more you will be humbled, and grieved for sins against the Gospel. I will send (saies Christ) the Comforter, and he shall convince the world of sin: what sin? of sin, and of unbeliefe. Oh! saies the soul that Repents 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, 3 Enangelical Repentance, complies with spiritu­all joy, and is a friend unto it. You grieve for sin, and you rejoyce in God: and when you rejoyce in God, you grieve for sin. I will send the Comforter (saies 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 rejoyces in Christ, the more he grieves for sin: and the more he grieves for sin, the more he rejoyceth in Christ again.

Again, When your Repentance is Evangelical: 4 The more you apprehend, or hope that your sin is pardoned, the more you wil grieve for it. Ye reade in the Psalms of one special Penitential Psalme of David: the 51. Psalme. But when was that made? A Psalme 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? Saies Nathan, Thy sin is forgiven thee. Upon that message, David fals into a Penitential Psalme, a Psalme 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, 5 the more your heart will be inlarged to, and for Christ. The sight of Gods 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 powred 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 powre out upon the feet of Jesus Christ.

Further, The more of the Gospel, 6 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 tyed 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, 7 The more of the Gospel, the Kingdom of Heaven, is in your Repentance: The more your hearts, and spirits will be meekned, and sweetned 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 neer 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 saies the Apostle, The children of the bond-woman, will persecute the children of the free-woman, 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 times: your publick Worship refin'd, the Government refin'd: 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 seame, brush every seame, 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; [Page 259]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 saiest 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 neer of the Kingdom of Heaven; is the highest, and the greatest motive in the world unto true Repentance.