God-Man, Exposition · Verse 16
Verſ. 16. Of his fulneſſe have all we received, and grace for grace.
I ſhall ſay ſomething of the Coherence, and then come The Coherence.to the particulars. I hinted that to you before, wherein I underſtood this to ſeem to relate to the end of the fourteenth verſe; where it is ſaid, That Chriſt was full of grace▪ and truth. And here he proves it, He that is the fountain of grace, muſt needs be full of it himſelfe, Chriſt is ſo; Chriſt the fountain of grace.For of his fulneſſe have we all received, and grace for grace. OnelyOnly there is a great doubt, and Controverſie, amongſt Interpreters; whether theſe be the words of John the Baptiſt, or of John the Evangeliſt.
Some think them to be a continuation of John the Baptiſt's Teſtimony, which I diſcourſed to you of, out of the former verſe? This was he, of whom I ſpake, He that comes after me, is preferred before me, for he was before me.
Others think, they are the words of John the Evangeliſt, and cohere with thoſe words, in the end of the fourteenth verſe, Full of Grace, and Truth.
And I rather joyne with them. Partly, for that reaſon, and partly, becauſe that the graces of Chriſt, which he ſpeaks of here, and in the following verſe, The Law came by Moſes, but grace and truth by Jeſus Chriſt, were not ſo fully manifeſted, when John the Baptiſt ſpake, as when John the Evangeliſt wrote this Goſpell. For the law of Moſes, as to the ſhadowes of it, were then expired; The truth of Chriſt was then exhibited, the Holy Ghoſt come down, and aboundance of grace ſhed abroad all the World over. So that the Evangeliſt may well ſay, Of his fulneſſe we have all received, The Law came by Moſes; and now, grace and truth, is come by Jeſus. It was ſo, (when the Evangeliſt wrote) in the full exhibition of it.
The matter in difference is not very great. But let us take them, as to the Coherence, and then for the parts.
You have in this ſhort verſe, aboundance of particulars. The generall parts, they are but two, But the latter is ſubdivided.
Firſt, Here is a ſtore-houſe, an Heavenly ſtore-houſe of Treaſure, that is, the fulneſſe of Jeſus Chriſt. Of his fulneſſe.
Secondly, The improvement hereof, for the chiefeſt good of it; We have all received, even grace for grace. And in this, four particulars.
Firſt, The perſons, All we.
Secondly, The participation, Have received.
Thirdly, The proportion, not his fulneſſe, But, of his fulneſſe; de plenitudine, and not plenitudinem, ſome ſhare of his fulneſſe.
Fourthly, The treaſure it ſelfe, which was imparted, that is, Grace for grace. Of his fulneſſe have we all received, and grace for grace.
I ſhall now cloſe with the firſt of theſe, which is the Magazine, the Store-houſe, the Treaſury in the text, namely, The fulneſſe of Chriſt; whence I commend to you this Obſervation; That,
There is aboundant fulneſſe in Jeſus Chriſt. Obſerv.
There is an aboundant fulneſſe in Jeſus Chriſt, of whom it is ſaid, Col. 2. 19. It pleaſed the Father, in him ſhould all fulneſſe dwell. All fulneſſe, All for kind, and All for degree.
And it, therefore, pleaſed the Father, That all fulneſſe ſhould dwell in him, becauſe he was to be the head of the All fulneſſe in Chriſt, as the head of the body.body; He is the head of the body the Church, for it pleaſed the Father, That in him ſhould all fulneſſe dwell. It concerned Chriſt to be full of all grace, becauſe he was to be the head of his Church; As in the naturall body, becauſe the head is to convey ſenſe to all the body, therefore, all the Organs of ſenſe are placed in the head. The eye whereby we ſee, and the ear whereby we hear, and the noſe by which we ſmell, the palate by which we taſt; Jeſus Chriſt is to be the head of the Church. Therefore, all fulneſſe was to be in him; He was to be an univerſall Cauſe, which was to have an univerſall Influence, therefore, there muſt needs be in him an univerſall fulneſſe. As in the firſt Adam, there was a fulneſſe of human nature, and of righteouſneſſe too, as long as he ſtood; becauſe he was to convey the human nature, together with the Image of God, to his poſterity, if he had continued. So in the ſecond Adam, There was to be a fulneſſe of grace, becauſe he was to convey all grace to all believers, to the end of the World. Joſeph fill'd the Granaries of Egypt with Corn; Why? Becauſe not onelyonly Egypt, but all the Countries there about, were to be ſuppli'd with Corn in time of Famine. So it pleaſed God, that in Chriſt ſhould all fulneſſe dwell, That all, Jewes, and Gentiles, might come to him for grace; All muſt go through the hands of Joſeph, to the people: Even as the Liver is full of blood, becauſe it conveyeth blood to the members of the body. The Sea is full of water, becauſe it conveyeth water to all the Rivers; And the Sun full of light, becauſe it conveyeth light to all the Stars. So Chriſt is full of grace, becauſe He was to be the Conveyer of grace.
To ſpeak a little more diſtinctly. There is a threefold fulneſſe in Chriſt.A threefold fulneſſe in Chriſt.
A fulneſſe of Divinity.
A fulneſſe of Sufficiency.
A fulneſſe of Efficacy.
See the diſtinction, and difference between them.
Firſt, There is in Chriſt, A fulneſſe of Divinity, and ſo 1. A fulneſſe of Divinity.commonly, it is ſaid, Col. 2. 9. In him dwelleth all the fulneſſe of the Godhead bodily. There are to be found in others, gifts, and graces, that flow from the Godhead; Theſe were in Angels, and Adam, and all Saints. But the Godhead it ſelfe, is in Chriſt. And that, not according to ſome portion of it; as the Heathens had a conceit, that the Divinity was diſperſed, and ſcattered. That one had one part of it, and another, another part. And therefore, they made many ſorts of Gods, becauſe they thought no one ſufficient to contain the whole Deity; therefore, they made Bacchus, and Apollo, and the reſt, to have their ſeverall imployments. But here is in Chriſt, not the parts of the Godhead, but the fulneſſe of the Godhead; In him dwelleth all the fullneſſe of the Godhead bodily. Not a parcell, but all and bodily, that is, either really. If ye take body, as it ſtandeth in oppoſition to ſhadowes, and figures; then the Godhead is ſaid to dwell in Chriſt bodily, in oppoſition to the ſhadowes. Under the law, the body dwelt figuratively in the Ark; and, thence the glory of the Lord filled the houſe. But now it dwelleth in Chriſt, as the ſubſtance of all thoſe ſhadowes; It dwells in him bodily: Or if ye take body, as it ſometimes ſignifieth, perſon, The Hebrewes were wont to put the ſoul for the whole perſon; ſo many ſouls went down with Jacob into Egypt. The Greeks were Gen. 46. 27.wont to put body for the whole perſon. I beſeech you, brethren, by the mercies of God, preſent your bodies as a living ſacrifice; ſo then, to dwell bodily, is, to dwell perſonally. Now the fulneſſe of the Godhead, dwells perſonally in Jeſus Chriſt, becauſe he was the ſecond Perſon in the Trinity; The Son of God, as full of the Divinity, as the Father himſelfe was. The fulneſſe of the Godhead, dwelt as truly in the Son, as in the Father; Now Sonſhip implieth Identity of nature. As (if it will not be tedious to you)
Four things go to make up a perfect Sonſhip. There Four things make up a perfect Sonſhip.muſt be,
1. Similitude.
2. Proceſſion and Production.
3. Life, and
4. Identity.
If any of theſe be wanting, A perſon cannot be ſaid to be the ſon of another; I ſay, Similitude, Proceſſion, Life, Identity. There is a likeneſſe, between the whiteneſſe of the wall, and the whiteneſſe of the ſnow; but no ſonſhip between them, becauſe there is no production. The whiteneſſe of the wall, doth not produce the whiteneſſe of the ſnow. Fire, begets fire, Here is a production; But the fire is not the ſon of the fire, becauſe here wanteth Life. The body of a living Man breeds worms. Here is a production, and life, but yet the worm is not the ſon of Man; becauſe, here is no Identity of nature. The worm hath not the nature of man; There muſt be a Coherence in all theſe four, which you find in Chriſt, in reference to God the Father. There is a ſimilitude; He is the expreſſe Image 1. Similitude. 2. Proceſſion.of his Fathers perſon. There is a proceſſion: For the Son proceedeth from the Father, and is begotten of the Father, from all eternity. There is Life, For, the Son hath Life 3. Life. 4. Identity.in himſelfe, as himſelfe ſaith. And there is Identity of nature. The very ſame eſſence, with that of the Father; And a greater Identity, then between any man, and his ſon. That take along with you too. Take Abraham, and Iſaac: Iſaac, hath the ſame nature with Abraham. But, how the ſame? The ſame in ſpecies, not in Individualls. The ſame in kind, not the ſame Individuall nature; For it is poſſible, that the father may be ſaved, and the ſon damned, or the ſon ſaved, and the father damned. But now, the Lord Jeſus Chriſt is the ſame Individuall nature with the Father; becauſe but one Deity, and one Divinity, and one Eſſence, and the ſame Perſon pertakes of the ſame Individuall ſubſtance. Here is the firſt fulneſſe. The fulneſſe of Divinity.
Secondly, There is in Jeſus Chriſt, A fulneſſe of ſufficiency; Secondly, a fulneſſe of ſufficiency.for the work of the Mediator-ſhip, which he undertook, as God-man. That which Divines call the grace of unction. They ſpeak of a double grace that dwelleth in Chriſt, The grace of union, namely, that favour, by which the human Nature was united Perſonally to the Godhead. Secondly, The grace of unction; namely, that anointing with the holy Ghoſt, which Chriſt-Man had, who is therefore ſaid, to be annointed with the oyle of gladneſs above his fellowes. There is therefore this fulneſſe of ſufficiency, becauſe there was a fulneſſe of Divinity; there is therefore this grace of unction, becauſe by that grace of union, Chriſt is therefore annoynted, becauſe the Manhood is ſo united to the Divinity. The nearer any thing commeth to the Cauſe, the more it taketh of the Effect. Fire is the cauſe of heat; therefore the nearer a man ſtands to the fire, the hotter he is; the farther off, the leſſe he partakes of the influence of the fire. The Human Nature having a union with the Godhead, muſt needs partake of all grace. Write the letters of the Alphabet upon a ſeal, and then put that upon the wax, the wax will bear the image of all the letters. Here is the Divinity. The Godhead falls upon, as it were, and takes to it ſelf the whole Manhood; and therefore the Manhood bears the impreſſion of the whole Godhead, as far as the Manhood is capable. Now indeeed it was neceſſary, there ſhould be a fulneſſe of ſufficiency in Chriſt, becauſe, as Mediator, he had three great Offices to diſcharge, and every one of them requireth a fulneſſe; without which, he could not have gone through with his work: Accordingly, ye ſhall find A three-fold fulneſſe in Chriſt, as to his Offices.a fulneſſe of power in Chriſt, as King; a fulneſſe of wiſdom in Chriſt, as Prophet; and a fulneſſe of righteouſneſſe in Chriſt, as he was the Prieſt of his Church; which three make up the fulneſſe of Sufficiency.
There is in Chriſt as King, a fulneſſe of power. That is 1. As King, the fulneſſe of Power.it which he ſpeaks of, Matth. 28. 18. Jeſus came and ſpake to them, ſaying, All power is given to me in heaven and in earth. Go ye therefore and teach all Nations, and I will be with you to the end of the world. Chriſt hath all power in Heaven and Earth, yea, and in Hell too. Of the two former, this place ſpeaks, All power is given to me in heaven. He hath the Angels in heaven at his command, and can ſend them out as an heavenly hoaſt, to aſſiſt his people. All power is given to him on earth, over all the Princes in the world. Therefore he is King of kings, and Lord of lords. And this he telleth his Apoſtles, before he ſent them to preach the Goſpell, to encourage them. Preach to all Nations; (all Nations, all Mankind.) All power in heaven and in earth is given to me. Therefore go preach: I am with you. And as all power in heaven and earth is given to Chriſt, as King of the Church; ſo, all power in Hell. Ye have an expreſſion that may, haply, bear this ſenſe, Rev. 1. 18. I am he that liveth, and was dead; and behold I am alive for evermore, Amen. And have the keys of hell, and of death. Chriſt hath the keyes of hell, and can ſend whom he will thither, and keep whom he will from thence. The Keys argue Power: It is a metaphor taken from Conquerors; when they take a City, they have the Keys thereof delivered into their hands, in token the City is now at their command. If Hell be here taken for the Grave, yet there be other places that ſhew, that Chriſt hath power over the Devills of hell: That at the name of Jeſus every knee ſhould bow, of things in Phil. 2. 20.earth, and things under the earth. Chriſt could not have run through his Kingly Office; if he had not had this power over devills; becauſe he could not have been able to have bound the ſtrong man, if he himſelf had not been ſtronger.
There is in Chriſt, as he is the Prophet of his Church, 2. The fulneſs of Wiſdom.the fulneſſe of wiſdom; Col. 2. 3. In whom are hid all the treaſures of wiſdom and knowledge. Though that wiſdom the creatures have is but a poor ſmall moiety; we may have our pounds, perhaps, or not ſo much: What we have is but as ſhillings, and pence, and farthings. All the treaſures of wiſdom and knowledge are hid in Chriſt; and that too, from the very firſt moment of his Incarnation, though he did not begin to exerciſe his Propheticall gifts, till afterwards. But when God, onelyonly wiſe, was pleaſed to joyn himſelf to a Creature, that Creature was made partaker of the wiſdom of God.
There is a place that may ſeem to ſtumble ſome, Luk. 2. ult. where it is ſaid, that Chriſt encreaſed in wiſdom Object. and ſtature, and in favour with God and man. If he encreaſed in wiſdom, then all the treaſures of wiſdom were not hid in him from the beginning.
For this: you muſt know, there is in Chriſt a two-fold Anſw. wiſdom,
An Uncreated wiſdom, and
A Created wiſdom.
An uncreated wiſdom, which belongeth to him as the Second Perſon in the Trinity; that is alwaies one and the ſame.
Secondly, There was a created wiſdom that did belong to Chriſt, as Man; and of that it may be ſaid in ſome ſenſe, that Chriſt encreaſed in wiſdom. Haply, all the habits of wiſdom were not at once infuſed into the Human Nature, and there might be no encreaſe of them; yet, as to act, there might be a grouth. And as to particular application of wiſdom to this and that object, there might be a grouth in experimentall wiſdom, though not in habituall wiſdom. There was no time, wherein God did not favour Chriſt, This is my Matth. 3. 17.beloved Son, in whom I am well pleaſed: But yet the favour of God was not manifeſted to Chriſt at all times alike; it was manifeſted more at his Transfiguration, than when he was in the Garden, when he ſweat water and blood; and more, when the voice came from heaven, and gave that teſtimony of him, This is my beloved Son, in whom I am well pleaſed; then when he hung upon the Croſſe, and cryed out, My God, my God, Why haſt thou forſaken me? In experimentall Mar. 15. 34.favour Chriſt grew, and ſo he might grow in experimentall knowledge too. What if a man might ſay, The habits of this created knowledge were enlarged in Chriſt, becauſe as Chriſt grew in years, the Human Nature grew in a capacity of more and more knowledge; and, accordingly, there might be an enlargement in that ſenſe. If a man cut his name in ſmall letters in the bark of a tree, they are but ſmall at the firſt; as the tree growes, the letters grow; and when the tree commeth to the full grouth, the letters ſtand at a ſtay too. Thus, the Human Nature of Chriſt was extended, as he grew in Nature. But this we are ſure of, In him are hid all the treaſures of wiſdom and knowledge, as he was a Prophet.
Thirdly, To this fulneſſe of ſufficiency is a third remaining, 3. The fulneſs of righteouſneſſe.ing, that is, A fulneſs of Righteouſneſſe, as he was Prieſt, of which ye read, Joh. 16. 10. He will convince the world of ſin, and righteouſneſs, and judgment. Of righteouſneſs, becauſe I go to the Father, and ye ſee me no more. Here is a clear argument, that there was a fulneſſe of righteouſneſſe in Jeſus Chriſt, becauſe he roſe from the dead, and went to the Father, notwithſtanding he had undertaken, as our Surety, to pay our debts. He is now gone to the Father, up to Heaven. Heaven had been too hot for him, if he had left any thing to pay. But, He convinced the world of righteouſneſſe, becauſe I go to the Father, and ye ſhall ſee me no more; which he could not have done, if all had not been diſcharged, which argueth, he did fulfill whatſoever he undertook. Therefore he is called, Jeſus the righteous; 1 Joh. 2. 1. If any man ſin, we have an Advocate with the Father, even Jeſus Chriſt the righteous, he is the propitiation for our ſins; and not for ours onelyonly, but alſo for the ſins of the whole world. Had he not been Jeſus the righteous, he could not have been Jeſus our propitiation. For we have broken the Law; if he had not fulfilled it for us, he could not have been a propitiation for our ſins; therein lyeth his righteouſneſſe. Now there is a fulneſſe of righteouſneſſe in Jeſus Chriſt, becauſe he fully anſwered whatſoever the Law could challenge.
The Law requires a three-fold righteouſneſſe of us; it The Law requires a three-fold righteouſneſſe of us.requires
An Habituall righteouſneſs.
A Practicall righteouſneſs.
A Paſſive righteouſneſſe.
Habituall righteouſneſs, that is a conformity of our 1. Habituall righteouſneſſenatures to the horridneſſe of the Law. Originall ſin is againſt that.
Practicall righteouſneſſe is a conformity of our lives to 2. Practicall righteouſneſſethe precepts of the Law; and every act ſeems to be a violation of that.
Paſſive righteouſneſs, is a conformity of our ſufferings, 3. Paſſive righteouſneſſeto the threatnings and curſe of the Law; which is, Curſed be every one that continueth not in every thing of the Law to do it.
Now, all theſe are to be found in Chriſt as our Surety, All theſe in Chriſt.and great high Prieſt.
There is in him an Habituall righteouſneſſe, a conformity 1. Habituall righteouſneſſeof his Nature to the holineſſe of the Law; for, He is a Lamb without ſpot and blemiſh. The Law could never have required ſo much righteouſneſſe, as is found in Him.
For Practicall righteouſneſſe; there was never any aberration 2. Practicall righteouſneſſe Joh. 14. 30.in his thoughts, words, or deeds. The prince of this world cometh, and hath nothing in me.
And for Pasſive righteouſneſſe, there is a conformity of 3. Paſſive righteouſneſſehis ſufferings to the threats and curſe of the Law. What doth the Law threaten? Why, a privation of comfort, which anſwereth to our omisſion of good; and an infliction of torment, which anſwereth to our commisſion of evill. Both theſe are to be found in Chriſt. Time was, when he was deprived of the comforts and influence, which at other times he had, from the Divinity, ſo far, as to cry out, that he was forſaken. And time was, when he lay under torment and ſenſe of wrath, which made him to ſweat water and blood. So, here is a Law exactly anſwered, which is, the fulneſſe of righteouſneſſe, which is in Chriſt as our Prieſt.
3. The third fulneſſe which is in Chriſt, is, The fulneſs 3. The fulneſs of Efficacy.of Efficacy, putting forth it ſelf for the benefit of the Church. Such a fulneſſe is in Chriſt, that filleth all that come to him, and will not leave one believing ſoul empty. A fulneſs of efficacy. Hence it is, that he is ſaid to fill all in all: Epheſ. 1. 23. Which is his body, the fulneſs of him that filleth all in all. Chriſt filleth all Graces in all believers: Whatſoever there is, either in the Underſtanding, or Will, or Memory, or any where elſe, it is of Chriſt's putting there. The firſt Miracle Chriſt did, was, a filling of the waterpots with wine; our Evangeliſt tells us, it was the firſt Miracle Ioh. 2. 6.he did in Canaan. And there was in that Miracle a kind of repreſentation, of what Chriſt will do ever after. He began with filling, and goeth on with filling, and endeth with filling: Inſomuch as there is no believing-ſoul in the world, but he putteth ſome fulneſſe into it; every one hath its proportion. Epheſ. 4. 13. Till we all come in the unity of the faith, and of the knowledge of God, to a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt; Chriſt here, is Chriſt Myſticall; Chriſt Myſticall, that, is the Church; He being the Head, and believers the Members. As the fulneſſe of a Naturall body, is made up of the Compleatneſſe of every member. Thar is a full body, when every member is grown to its due proportion; So the Body of Chriſt is made up, when there is a fulneſſe in every Believer, anſwerable to that ſtate, and relation, and place, which ſuch a member bears in the body of Chriſt. All have not the like meaſure of fulneſſe. One is full, as an arme, another is full, as an hand, another, as a little finger; yet he hath the fulneſs of a member. And all theſe put together, make up the fulneſs of Chriſt.
To ſhew you, the fulneſſe of Efficacy; ſee how Chriſt In this fulneſſe, Chriſt comes in the fulneſſe of the Goſpell of peace.filleth thoſe that come to him, and live upon him. He giveth them firſt, a fulneſſe of bleſſing. That which ye read of, Romans 15. 29. I am ſure, when I come unto you, I ſhall come, in the fulneſſe of the bleſſing of the Goſpell of peace. Whereſoever the Goſpell of Chriſt is entertained, there comes a fulneſſe of bleſſing. The truth is, All other things in the World are but empty bleſſings, in compariſon of this. Nay, a man may ſay, where the Goſpell is not received, there are Curſed Bleſſings, Mal. 2. 2. ſaith he there. If ye will not hear, and lay it to heart, to give glory to my Name, ſaith the Lord of Hoſts; I will even ſend a Curſe upon you, and will Curſe your bleſſings. Health, and riches, and means, and friends, all bleſſings in themſelves; are Curſed bleſſings, to them, that forſake the Goſpell. Where that is entertained, the Curſe is removed; ſo, Chriſt comes with the fulneſſe of the bleſſing of the Goſpell of peace.
Secondly, He giveth them a fulneſſe of Content, ſuitable 2. In the fulneſſe of Content.to their ſeverall conditions. I ſpeak of ſuch, as walk in Chriſt, as well as thoſe that have received him; and that live up to their principles. I ſay, a fulneſſe of content, in their condition. Of this, Paul ſpeaks, Phil. 4. 18. I have all, (ſaith he) and abound, I am full. It was a ſorry pittance, Paul had in outward reſpects, and yet he wanted nothing; He hath all, he is full. Why full? why, becauſe he was contented. The firſt Adam, brought emptineſſe upon all the Creatures, and ſo they all became ſubject to bondage, and vanity, by reaſon of his ſin. The ſecond Adam, put a kind of fulneſſe into them. Ye read of ſome in Job, of whom it is ſaid; In the midſt of their ſufferings, they ſhall be in ſtraits. And poor Saints, they have in their ſtraits many times, a ſufficiency, becauſe they are contented with their Conditions.
Thirdly, There is, a fulneſſe of ſpirituall knowledge, 3. In the fulneſſe of ſpirituall knowledge.that Chriſt conveyeth to his Members, Rom. 15. 14. I my ſelfe, am perſwaded of you, my brethren, that ye alſo are full of all goodneſſe, filled with all knowledge, able alſo to admoniſh one another. Though the parts be weak, yet where Chriſt hath taken poſſeſſion of the heart, there the ſoul hath a fulneſſe of ſpirituall knowledge; The fulneſſe of a ſmall veſſell, is fulneſſe, though ſmall, but yet a fulneſſe. He that hath leaſt, hath his proportion, and a fulneſſe in his degree. That which is hardly a fulneſſe, if ye compare him to any unregenerate man, his parts perhaps are beyond his. They ſhall all know me, from the leaſt, to the greateſt; I write to you little Children, (ſaith John) becauſe ye have known the Father, even the leaſt of God's people know him. Whereas the greateſt Schollar in the World, if he hath not entertained Chriſt, knoweth him not. There is a fulneſſe in Chriſt, though little; in compariſon whereof, the greateſt Schollars in the World, are but empty men. He knoweth Chriſt, as a man knoweth Hony, that hath taſted it, which is another kind of knowledge, than he hath that hath onelyonly heard of it, and diſcourſed of it, and never taſted of it in his Life.
Again, There is a fulneſs of the fruits of Righteouſneſs, 4. In the fulneſſe of the fruits of Righteouſneſſe.Phil. 1. 11. Being filled with the fruits of Righteouſneſs by Jeſus Chriſt, to the glory, and praiſe of God. Filled with the fruits of Righteouſneſs. Chriſt hath no barren Trees in his Orchard, they are all filled with fruit, fruits of Righteouſneſs; whence it comes to paſſe, that believers living up to their principles, as I ſaid before, they follow God fully. As it is ſaid of Caleb, Numb. 14. 24. My ſervant Caleb had another ſpirit with him, and hath followed me fully. They do not follow Chriſt by halfes; Chriſt a little, and the World much; but follow him fully, cloſe with him, even as two plain Superficies. Suppoſe two pieces of boards ſmoothed and plained, they cloſe one with another in every part; Whereas, a round thing doth cloſe onelyonly in ſome one point, if ye put it to a thing that is plain. If ye lay a round ball upon a ſmooth Table, the ball cloſeth to the Table, but it is but in a point. Ye have falſe-hearted men, that ſeem to cloſe with God, and Chriſt; but it is in this, or that particular opinion, that may ſtand with their gain. Whereas the poor ſoul that followeth God, and Chriſt, followeth him fully in every truth, and every particular thing, that makes for God, and Chriſt; ſo there is a fulneſſe of obedience, as well as a fulneſſe of knowledge.
Again, There is a fulneſs of joy; This Chriſt giveth, 5. In the fulneſſe of joy.where he communicateth himſelfe. He ſpeaks of it, Joh. 16. 24. Hitherto, have ye asked nothing in my Name, aske, and ye ſhall receive, that your joy may be full. They are but empty joyes, that the World giveth to its followers; Chriſt promiſeth a full joy to them, that ſeek to him. Therefore it is, that the members of Chriſt have a full joy, becauſe they have Communion with him, as their Head; He is preſent with them, as in the inward man, and, In his preſence, is fulneſs of joy. Joy ariſeth from the fruition of ſome good thing, which a man knoweth, and knoweth himſelfe to have intereſt in. What ſo good, as Chriſt, who is the chiefeſt Good? when a poor believer comes to know Chriſt, and to be able to ſay, My beloved is mine, and I am his; Hence Cant. 2. 16.ariſeth a full joy, becauſe it is a joy in Chriſt, who is a good, a preſent good, a preſent known good, a preſent known good which I have intereſt in; beſides thoſe good things which are to come, that farther fruition of Chriſt, which men ſhall have in another World. In compariſon, of which, Paul accounts himſelfe abſent from the Lord, while he is preſent with the World. Though themſelves be abſent, they are preſent to the eye of faith, which is the evidence of things not ſeen, the ſubſtance of things hoped for; Therefore Hebr. 11. 1.in theſe, they can rejoyce, with a full joy. This makes them, to be filled with everlaſting Conſolation, and good hope through grace; yea, with joy unſpeakable, and full of glory. So ye ſee, there is aboundant fulneſs in Jeſus Chriſt; and alſo, what ſorts of fulneſſe they are.
I proceed to the Application of this truth. If there be Vſe. ſuch aboundant fulneſſe, in Jeſus Chriſt; Then it holdeth forth,
Firſt, Matter of Conſolation, to thoſe that are within.
Secondly, Matter of Invitation, to them that are without, that they would be perſwaded to come in upon this ground.
Firſt, Here is that, that may comfort them, that are 1. Comfort for them, that are within.within; They have a Saviour full of all grace, and excellency. And if he be full, then they are Compleat in him: there lieth the Comfort. The Apoſtle joyneth theſe two together, Col. 2. 9, 10. In him dwelleth all the fulneſs of the Godhead bodily, and we are compleat in him, which is the head of all Principalities, and Powers; We are compleat, if we be in Chriſt. Why? becauſe he is full. Upon this ground it was, that Paul could glory in his Wealth; though but a poor man, and confeſſed, though he had nothing, he wanted nothing, 2 Cor. 6. 10. As ſorrowfull, yet alwayes rejoycing; as poor, yet making many rich; as having nothing, and yet poſſeſſing all things. Why ſo? becauſe he had Chriſt, and all things in him. Qui omniahabentem habet, habet omnia; He that hath him, who hath all, hath all in him. This was Paul's caſe, as it was Moſes his caſe, when he was forty daies, and nights upon the Mount; he had none, but God alone with him, he had taken up no proviſion: There he was. The people thought Moſes was dead, and that he would never come again; therefore, they fell, upon that ground, to make a Calfe. If he did return, they thought he would come, and look like a pined ſtarved Creature; Well, Moſes comes, beyond their expectations, and never look't ſo well in his Life. So well, as they could not indure to behold the ſhining of his Countenance; How came Moſes to receive ſo much vigour upon the Mount, where he had no ſuſtenance? Why, he had God there, and in him all: This is the great fountain of Conſolation. It is a pleaſant thing for a man to have a full heap to go to, where he may take a purſe-full, a bag-full, if need be. A believing ſoul may go to Jeſus Chriſt, and take his hands full, his heart full, as much as ever he ſtandeth in need of. It is the condition of many a Chriſtian, to be alwaies on the complaining hand, though it ought not to be ſo; for, Cheerfulneſs is an honour to Profesſion.
But thou are apt to complain, Alas for me, I abound in Object. nothing but want; there dwelleth no fulneſſe in me.
It is true enough; but thou haſt him, in whom all fulneſs Anſw. dwelleth. Therefore what needſt thou complain of want? I ſay, Thou haſt him, if thou be'ſt a believer. As many as received him, to them that believe in his name, to them gave he power to be the ſons of God. Thine are the wants, Of what? Why, of a finite creature. His is the fulneſſe, Of whom? Of an infinite God. What are thy wants to his fulneſſe? Certainly, the one is infinitely above the other, even as God is far above men. Thou art ignorant (ſo are we all by nature) of God and of our ſelves, and the way to heaven. Thou knoweſt not what to hold in ſuch and ſuch a point, and know'ſt not what to do in ſuch and ſuch a caſe: Why, thou canſt never want wiſdom; If thou receiveſt of his fulneſſe, there is wiſdom for thee. Chriſt is made to us of God wiſdom, ſaith the Apoſtle. Certainly, he that partaketh of Chriſt's wiſdom, ſhall be wiſe enough, wiſe to ſalvation, as the Apoſtle ſpeaks in another place. If Stephen receiveth of the fulneſſe of Chriſt, wiſdom for wiſdom, then he ſpeaks with ſuch a ſpirituall wiſdom, as all his enemies are not able to reſiſt. A poor man in the Councill of Nice, that came to encounter with a great Philoſopher; he was full of the Spirit of Chriſt, and oppoſed ſo much power againſt what the Philoſopher ſaid, as he profeſſed, That while Argument was oppoſed to Argument, and Syllogiſm to Syllogiſm, I was hard enough for them all. But here comes a man, that ſpeaks in the power and wiſdom of Chriſt, and I am not able to reſiſt him. Sometimes a Chriſtian complaineth of his own weakneſſe, and who hath not cauſe to complain of that? But then conſider, what a fulneſſe of power is in Chriſt as thy King, a power, by which he is able to ſubdue all things to himſelf, to conquer luſt, and to tread down Satan under thy ſeet, and to make thee more than a conquerour, through him that loved thee.
But the thing lyeth upon thy Conſcience, and thou canſt Object. not bear it.
Look to Chriſt, he is full of righteouſneſs, though thou Anſw. be'ſt full of guilt. What can the Law exact of thee, which may not be found in thy Surety? Thou complaineſt of an unholy nature, but look to Chriſt's Nature, there is habituall righteouſneſs in him; He is a lamb without ſpot or blemiſh. Thou haſt broken all the Commandments of God; Look to Chriſt's life, there is a practicall righteouſneſſe in him; Satan came, and found nothing in him. The Law threatneth a curſe, and death, and hell: How ſhall this be undergone? Look to Chriſt thy Surety, there is a pasſive righteouſneſs in him; he hath anſwered the curſe of the Law, as well as fulfilled the precepts of the Law. The merit of all theſe redound to thee, if thou canſt but believe. Therefore may the poor ſoul ſay, as David doth in the Pſalms, I will go out in the ſtrength of the Lord God. I will make mention of thy righteouſneſs, even of thine onelyonly.
But, How comes it to paſſe then, if there be ſuch a fulneſſe Object. in Jeſus Chriſt, that ſo many of his Members are ſo empty, ſo little grace to be ſeen in their converſation, and belief to be found in their ſouls?
It is not for want of fulneſſe in Chriſt, but it is becauſe Anſw. we are wanting to Chriſt, and to our ſelves, that we are ſo empty, notwithſtanding the fulneſſe of our Head. It is, becauſe we do not anſwer his fulneſſe of worth and grace, with the fulneſſe of our affection. Fulneſſe ſhould be anſwered with fulneſs. As Excellency calleth for Reſpect; ſo according to the degrees of the excellency, ſhould be the degrees of reſpect. There is a full and abundant grace and merit in Chriſt, therefore go with full aſſurance of faith, when thou goeſt to him.
What is the reaſon thou art no fuller? Quaer.
Why, becauſe thou doſt open thy mouth no wider: Reſponſ. Open thy mouth wide, and I will fill it. Could we believe enough, we ſhould have enough. But Chriſt ſaith (as to many of his Patients)▪ Be it to thee according to thy faith. According to the meaſure of thy Bucker, ſo ſhall be the proportion of water that thou draweſt out of the Well of Salvation. Chriſt is the fountain, and his blesſings and graces are the water, and faith is the bucket. A large faith, a faith drawn out, fetcheth a large blesſing from heaven; and ſo as he expecteth fulneſſe of faith, that coming to a great God, we ſhould look for great things from him, and not content our ſelves with outward Mediocrities, but have our faith exerciſing it ſelf, in ſome proportion to the object upon which it acteth. So alſo, that we ſhould come with the fulneſs of obedience in our lives, as well as of faith in our hearts. We ſhould not onelyonly draw near with aſſurance of faith, but follow God fully, as Caleb did, Numb. 14. get that ſpirit as was in Caleb, to follow God fully. We ſhould have great comforts, but we tread awry, and ſo wrench our faith. We go after God a little, and the world a great deal: when we are following God, we are taken off from the purſuit of God. Thence it is, that our comforts are no more. Suppoſe the head in the naturall body full of ſenſe and ſpirits, yet if the lower parts, through which the influence ſhould be conveyed to the vitall parts of the body, be obſtructed, the lower parts may decay for want of the influence of the head; becauſe there is ſomething that hinders that conveying of them, namely, thoſe obſtructions. We ſuffer our underſtandings, and wills, and affections, to be obſtructed with the world, and the things thereof; therefore the fulneſſe of our Head is not conveyed to us in ſo full a manner. Herein do I exerciſe my ſelf, ſaith Paul, to keep a good conſcience, towards God, and towards man. Theſe exerciſes will open thoſe obſtructions, and ſo make way for the influence of the Head. That is the firſt Uſe, by way of Conſolation to them that are Within.
Secondly, Here is matter of Invitation to them Without, that they would from hence be perſwaded to come in to Uſe 2 Jeſus Chriſt, becauſe there is ſuch a fulneſſe in him, as ye Matter of Invitation to them, that …e Without.have heard of in other caſes. Fulneſſe inviteth, and why ſhould it not do ſo in this. The laden Bee, that, flyeth abroad into Gardens and Meadows, Why? Becauſe they are full of flowers, there is food to be had for them, and ſomething to carry home to their Hives. Why doth the Merchant take ſuch long voyages to the Weſt Indies, but becauſe that is full of Mines of gold and ſilver? And to the Eaſt Indies, but becauſe they are full of ſpices? The ſons of Jacob took a long journey from Canaan into Egypt, becauſe that was full of corn, and they were loath to ſtarve in their own Land. The Queen of Sh…ba came a great way to ſee Solomon, becauſe 1 King. 19. 2.he was full of wiſdom. Will not all theſe riſe up in judgment againſt us one day, if we be not invited and drawn in by the fulneſs of Chriſt, in whom there is more ſweetneſs, than in all flowers and ſpices; more riches, than in all mines of gold and ſilver; more excellency and fulneſſe, than of milk and hony in Canaan, than of corn in Egypt, than of wiſdom in Solomon? Therefore me-thinks our ſouls ſhould haſten to him; and the rather, becauſe we all naturally affect a fulneſs, and will be ſeeking it one where or other, either in Chriſt, or in the Creature; and man doth dream of a fulneſs in the creature. That which Agur ſpeaks of, ſpeaking after the manner of men, Prov. 30. 9. Give me not riches, ſaith he, leſt I be full, and deny thee, and ſay, Who is the Lord? There is a fulneſſe in wealth, and pleaſures, and preferments, that men may truly affect.
Let the very conſideration of the emptineſs of this fulneſſe, that is ſuppoſed to be in the creature, be a motive to invite men to come in to Chriſt; If ye go not after Chriſt, ye will go after the high expectations of that fulneſſe, which will deceive you. This of Chriſt is a filling fulneſſe. And That, ye may call a fulneſſe if ye will, but it will prove emptineſs in the iſſue. Solomon at laſt comes to this concluſion, Eccleſ. 1. 14. I have ſeen all the works under the Sun, and behold all is vanity, and vexation of ſpirit; that is, emptineſs, ſo the word ſignifieth. As empty the creatures are, even as Ciſterns that hold no water, Jer. 1. 13. What refreſhing can be had from a ciſtern, that hath no water in it, or but little? ay, but that little in the iſſue comes to nothing, they are broken Ciſterns, and all runs out of them, that ſeemeth to be put in broken Ciſterns, that can hold no water. There is a meer deluſion in all the creatures, they make fair promiſes; but when a man commeth to ſeek for comfort in them, he is like a Traveller, that comes to a Well for water, and findeth nothing but aire there, and ſo cries out, It is an empty Well. I remember a ſtory of Semiramis, that when ſhe did lie upon her death-bed, ſhe cauſed her Monument to be made, and this Verſe written upon her Tomb,
Hîc fod…at quiſquis, ſi princeps, indiget auro.
If any Prince ſtandeth in need of Treaſure, let him dig in this Sepulcher, and ſee what he can find there. Many years after, Darius paſſing by, and beholding the Inſcription, cauſed the Monument to be digged open, where, inſtead of a great deal of treaſure, he findeth another Inſcription to this purpoſe, Had'ſt thou not been extreamly covetous, thou wouldſt never have digged into this Tomb for nothing. And ſo indeed, the creature hath no ſatisfaction in it. A man comes, and thinks to find much, and he hath there nothing, but a ſad leſſon for himſelf, to carry away with him. Wherefore let us no longer play the Prodigall, ſeeing there is bread in our Father's houſe, let us not go to feed upon husks; the creatures are no better. All is vanity, and worſe; they are not onelyonly vanity, but vexation of ſpirit, which ariſeth from the diſappointment of a man's hopes, when a man is vexed, when he is fruſtrated; looks for much, and finds a little. That is his caſe here, a man looks for contentment, and findeth trouble. As our Saviour, in the daies of his fleſh, it is ſaid, He went to the fig-tree expecting Mar. 11. 13.fruit, and found none; therefore he was provoked, and curſed the tree. Many a one leaves the creature with a curſe; which he ſought after with expectation of ſatisfaction from it. Oh! it is a curſed preferment, and pleaſure, ſaith he, even of that very thing, which he thought would have fully ſatisfied his ſoul, when he firſt enjoyed it. But now, this fulneſs of Chriſt is ſuch, as there is no vanity in it, no vexation from it: nay, ſo far is it from vexation, that it giveth ſatisfaction which nothing elſe can give. Pſal. 36. 8. They ſhall be abundantly ſatisfied with the fatneſſe of thy houſe, and thou ſhalt make them to drink of the rivers of thy pleaſure. For vexation in the one, here is ſatisfaction in the other; and for thoſe drops of pleaſure which men find in the creature, here is rivers of pleaſure, ſuch are thoſe everlaſting joyes that are in Chriſt. For the pleaſures of the creature, here are Rivers, every man may have his fill. If it were a Ciſtern, an Army might come and empty that. But here is enough, therefore I need not to envy another's ſatisfaction; there is enough for all that come to Chriſt. I have now done with the firſt Obſervation, of the firſt part of my Text.
The Second hath diverſe Branches.
The firſt that offers it ſelf is the Partakers hereof, and thoſe are a great many; We all, ſaith the Apoſtle here, We all have received, even grace for grace,
A ſhort Obſervation is to be taken from thence, namely, Obſerv. That all the members of Chriſt are partakers of ſome ſpirituall endowments. We all have received of his fulneſſe. Not one, but Chriſt imparts ſomething to, in his meaſure. Therefore it is clearly ſaid by the Apoſtle, Epheſ. 4. 7. Unto every one of us is given grace, according to the meaſure of the gift of Chriſt. Here is grace, and grace to every one, and grace from Chriſt to every one; yet, to every one in his meaſure, not alike meaſure to all, but ſome meaſure to each. One ſtar, ſaith the Apoſtle, differs from another in glory. Not a Star but receiveth light from the Sun, the 1 Cor. 15. 41.one receiveth more light than the other: Therefore there is a different glory in the Stars. The Lord Jeſus ſhineth upon every believing ſoul, but not upon every one in a like luſtre. You know there was a time, when Eſau queſtion'd his father's ſtore ſtrongly, Haſt thou but one blesſing, my father? Gen. 27▪ 38▪but, no man needeth to queſtion the ſtore of this everlaſting Father, he hath more bleſſings than one, he hath ſome bleſſings Chriſt hath bleſſings for every Member.for every Member of his, We have all received. Therefore it is ſaid, Mal. 2. 15. And did not he make one? yet had he the reſidue of the ſpirit. Some read, Abundance; and ſome read, Reſidue of ſpirit; both well. God hath given endowments of ſpirit to an hundred, and he hath a reſidue of ſpirit for a thouſand more; and when he hath endowed a thouſand thouſands, he hath a reſidue of ſpirit for ten thouſand millions more. Epheſ. 2. 5. Which is the head. Even when we were dead in ſins, hath he quickned us together with Chriſt, (by grace ye are ſaved;) Here is one head, but many members. The Head is Chriſt, the Believers, are the members; All the members of the body they are compact together, ſaith this place. The whole body is joyned together by the bones, that meet in the joynts, and let into one another; Compact, by that, which every joynt ſupplieth. So the ſouls of believers, as they are all knit to Chriſt their Head; ſo they are let into one another, by a ſpirit of love. And ſomething, every joynt ſupplieth; therefore, every joynt hath its particular work. As there is a vegetative power in the ſoul, that putteth forth it ſelfe to every member; One member to the proportion of an arm, another of an hand, another of a finger. So there is a working of the ſpirit of grace in the whole body of Chriſt, that brings every member to its proportion; one to this degree, another to that, which God hath predeſtin'd him to. Therefore it is, that the growth of every member, upon the increaſe of the body, helps to the edifying of it ſelfe in love; Look then, that as in the body, every member ſhares with the ſoul, that bringeth it to the perfection, due to that member. So doth every believer, ſhare with the ſpirit of Chriſt, in ſome ſpirituall indowment, fit for his ſtation. It may be of great uſe to us.
Firſt, It may ſerve as an Antidote, againſt ſcornfulneſſe, and contempt.
Secondly, As a ſpurre to improve.
Firſt, The conſideration of this truth, That all the members of Chriſt, partake of ſome ſpirituall indowment; (We 1. Spirituall indowments are as Antidotes to keep us from ſcorning, and contemning one another.all have received) ſerveth as an Antidote againſt ſcornfulneſſe, and contempt of one another. If every man hath received his part, Who art thou that deſpiſeſt thy brother? Prov. 17. 5. Who ſo mocketh the poor, reproacheth his Maker; And he that is glad at Calamity, ſhall not be unpuniſhed. It pleaſeth God to make him ſo, therefore, to mock him, is to reproach God; ſo to contemn the poor Saint for want of thoſe parts, to expreſſe himſelfe by, that thou haſt, thy reproach is to the Spirit of God. God hath purpoſely diſpenced his gifts, and graces, ſo that there is no believer but hath ſome, and none that hath all indowments in an eminent way; None hath all, that he may not think to ſtand alone. And none but hath ſome, that every one may have uſe of another, that the higheſt ſhould not contemn the meaneſt; The head ſhould not ſay to the foot, I have no need of thee. As it is in Countries, Non omnes, fert omnia, Tell us; one Country produceth Wines, another Sugars, another Spices. God hath purpoſely ſo done this, that one Kingdome might have intereſt one with another; In the like manner, God hath ordered things in his myſticall body, and given to all his members ſeverall indowments, that they might not contemn one another. As it is in a materiall building, where there is a ſort of ſtones laid together, every one hath its uſe; The lower Story bears up thoſe above it, and the upper ſtory, keeps the lower from being warped. There is uſe of all, and ſo it is of the members of Chriſt; Therefore, one ſhould not ſlight, and contemn another, God delights to order things ſo. Though thou maiſt excell another in diligence, perhaps, yet there is one thing, or other, wherein happily he may excell thee. For inſtance; It may be, thou art a better Proficient in the School of Chriſt, then ſuch a one; but perhaps, he was begotten into the School of Chriſt before thee, that is his honour. Paul accounted it the honour of ſome Profeſſors, that they were in Chriſt before him, and had got the ſtart of him in that, Rom. 16. 7. Salute Andronicus, and Junia my Kinſmen, and my fellow Priſoners, who are of note amongſt the Apoſtles, who alſo were in Chriſt before me. He valued them in that reſpect, though he was a Chriſtian of greater parts; yet they were in Chriſt before him, therefore, he durſt not contemn them. It may be, thou haſt been in Chriſt, before ſuch a one, yet the party may live more upon Chriſt, ſince he was in him, then thou haſt done. Thou haſt a greater ſtock of habituall grace; but he is a better Husband, with that little ſtock, he hath. It may be, thou art as aboundant in pains, as he, but God hath given him better ſucceſſe, then to thee; in his pains, that ſo thou maiſt have ſomething ſtill to value this labour. For, It may be, thou haſt more aſſurance then ſuch a believer hath, it is that, that puffeth thee up; but ſtay: It may be he, whom thou contemneſt, may have as much of faith, as thou haſt of aſſurance. That is no paradox. It is poſſible, one of leſſe degree of faith, may have a higher degree of aſſurance for the preſent, becauſe aſſurance dependeth not upon the degree of believing; but upon the degree of diſcovered light: God may come in betimes, with diſcovered light to one, that hath leſſe habituall grace. We have received the ſpirit, not of the Law, but of God, by which we know the things that are freely given us of God. Therefore, aſſurance depends upon the light, not upon the grace.
Let this ſerve in the ſecond place, to be a ſpurre to improvement; 2. We are all to improve our ſpirituall graces.We have all received, therefore, have all ſomething to be accountable for. I beſeech you, ſaith Paul, that ye receive not the grace of God in vain, 2 Cor. 6. 1. If Chriſt giveth a gift, it is to ſome end; And what is the end? why, improvement, ſo ſaith the Apoſtle, 1 Cor. 12. 7. The manifeſtation of the ſpirit, is given to every man to profit withall; that is, every Chriſtian Man, and Woman, hath ſomething in Him, or her, which manifeſteth their, having the ſpirit of God. Therefore it is called, the manifeſtation of the ſpirit; And ſaid to be given to every man: but here is the end, to profit withall. What Talents a man hath received, he muſt not hide in a Napkin; As it is in the naturall body, That which every member receiveth, it is for the good of the whole. The ſtomack that takes in meat, but not for it ſelfe alone, but to nouriſh the body; The feet they move, too and from, not for themſelves alone, but to carry the body. The hand that worketh, not for it ſelfe alone, but to maintain the body; And ſo it is in the myſticall body of Chriſt, as the Apoſtle telleth you clearly, 1 Pet. 4. 7. As every man hath received the gift, even ſo miniſter the ſame one to another, as good ſtewards of the manifold grace of God. Here is manifold grace; And ſo diſpenced, as every man hath received a gift, and as a good ſteward. The ſteward receiveth the money, that is put into his hand, not to put up into his owne purſe, but for the good of the whole family; Men have received, that they may diſpence. Therefore, I ſay, ſeeing we all have received, we are all bound to be uſefull in our ſeverall places, within We ſhould all, ſome way or other, be uſefull to the Church of Chriſt.our ſeverall ſphears; not all of the ſame way, but all in ſome way, to be uſefull to the Church of Chriſt. This doth not open a gap to confuſion, it doth not open the Pulpi…-doors to every one, that may ſay himſelf to be gifted; but it calls upon every one in his ſphear, to do ſervice to God in his Church. We are like ſo many Actors upon a Stage, in the acting of a Comedy; he is not commended that acts the greateſt part, but he that acteth his own part beſt, be it the part of a King, or of a Servant, either ſhort or long; if he act that part well, there lyeth the matter of his praiſe; and the Servant may have more commendation for that part he acteth, than the King, if he doth it well. So it is here: He that acteth his own part well, ſhall have, Well done good and faithfull ſervant. As in the naturall Matth. 25. 23.body, there is a diſtinction of members; as in Muſick, the Harmony is made up of different Sounds and Tunes; they have the Baſe, and Mean, and Treble. If all were Treble, where were the Baſe? and if all Baſe, where were the Mean? The Harmony is made up from the conſent of all theſe. So, there is an harmony made up in the Church of God, but it is from the variety of gifts, that God beſtowes upon them. And the Treble hath its commendation in Muſick as well as the Baſe. And as in Painting, your dark colours add to the beauty of the Picture, and deſerves praiſe, if well caſt, as well as the faireſt colour in the whole Piece. So, many Chriſtians of obſcure parts, in compariſon, in the conjunction of the whole, do add to the beauty of the whole.
The next is, The Participation. I will ſpeak a little of 2. Participation.that.
Have received.
The Obſervation from hence is this, namely, That whatſoever Obſerv. endowment any man is partaker of, he hath but received it. Before I told you, Every one hath received; now, Whatſoever any one partakes of, it is but received. Of his fulneſs have we all received, and grace for grace. 1 Cor. 4. 7. What haſt thou that thou haſt not received? Name the thing, if thou canſt, that is good; if it be good, it is received. What haſt thou, that thou haſt not received? Go from the one end of the work of grace to the other, and you ſhall find all received: Begin where grace beginneth, at the Underſtanding, and thoſe good thoughts that God puts into the minds of men, by which he turneth the mind about; for the Underſtanding is the great Wheel. Thoſe thoughts thou haſt received, as the Apoſtle tells you, 2. Cor. 3. 5. Not that we are ſufficient of our ſelves to think any thing, as of our ſelves; our ſufficiency is of God. From good thoughts in the Underſtanding, come to good inclinations in the Will; they are received, Phil. 2. 13. It is God which worketh in you both to will and to do, of his good pleaſure. Come from good inclinations of the Will, to good words in the Mouth; why, God puts them in too, or we cannot have them. Iſa. 50. 4. The Lord God hath given me the tongue of the learned, that I ſhould know how to ſpeak. Come from good words to good works, by which our words are made good; we fulfill in our actions what we profeſſe: they are alſo received, Without me ye can do nothing, ſaith Joh. 15. 5.Chriſt. He doth not ſay, It is but little; but, Nothing, juſt nothing, without me. Theſe good works, they have different ſucceſſes, every degree of ſucceſs is received; Paul plants, and Apollos watereth, but it is God that giveth the ſucceſs. 1 Cor. 3. 6.Nay, to make it appear that the ſucceſſe is given, that increaſe is freely diſpenced, ye ſhaall often find God giving more ſucceſs to meaner labours, than to greater; more ſucceſs to men of weak abilities, than to men of ſtrong abilities: becauſe he will have ſucceſs free, as well as any thing elſe. As it was between Rachel and Leah; Rachel was the fairer, but Leah the fruitfuller; Rachel had more beauty, but Leah more children.
Now to come to the Uſe, which the Apoſtle hath made Uſe. to my hands, Whatſoever we have is received. Away then Againſt boaſting and proud Opinions.with boaſting, 1 Cor. 4. 7. Who made thee to differ from another? What haſt thou that thou haſt not received? Now if thou didſt receive it, why doſt thou glory as if thou hadſt not received it? Away with all proud opinions of men, that aſcribe ſomething to the creature, and ſomething to themſelves, that they have not received of free grace. There is a great deal of difference between habit acquired, and habit infuſed. Men ſpeak of grace, as if it were an acquired habit; and ſo aſcribe much to themſelves, and do not take all as received. Indeed, in acquired habits, the actions well performed, have a kind of caſualty in them; as, if a man learneth to write, his frequent habit bringeth him to write. But it is otherwiſe in infuſed habits; there, we have firſt the habit; then, perform the act: You have firſt the habit, that, we receive; then, the acts are produced; and, all is of God. As they ſay of the ſoul, Grace frames all of it ſelf; the free grace of God doth all in the ſoul, plants the habit, then draweth it forth into act, and then bleſſeth thoſe acts, and then crowneth all. And what is the Crown? Why, his own work in us. God crowneth nothing in us, but what he giveth us. It is ſo from firſt to laſt, All is grace. Therefore there is no boaſting. Away then with proud opinions, and glorying of our ſelves in our converſation. The truth is, this corruption of nature, though it vent it ſelf much in opinion, yet more in practiſe. It is too common a fault for men to play the Swan, when they look into the whiteneſs of their own boſoms, without conſidering the blackneſs of their feet. Whence is that whiteneſs received, if there be any whiteneſs? It is from God; therefore glory not, as if thou hadſt not received. Yet, glory in God, but not in thy ſelf. There is that which will make us to play the Judas with Chriſt; Chriſt giveth a bag to Judas, and Judas will filch from Chriſt. Chriſt giveth us grace, and we are apt to pocket up all for our ſelves. We derive all from Chriſt, and yet many times we take upon us, as if we had it out of our own Ciſterns: This I did, and ſaid; and this was done by my endeavours. Oh! What haſt thou that thou haſt not received? The Moon receiveth all its light from the Sun, and yet the Moon eclipſeth the Sun as much as in her lyeth. Seeing we receive all from Chriſt, let him have thé praiſe of all we have, and hope for. Let this break the pride of our hearts. Beggars muſt be no boaſters. Of his fulneſs have we all received, even grace for grace.