The Works of William Bridge Volume 2, Volume 2 · Part 1 · Sermon
JOHN 1.16.
And of His Fulneſs have all we received, even Grace for Grace.Preached at Dunſtans in the Eaſt, March 16. 1644
HERE in this Chapter are Two choice Spirits, John the Baptiſt, and John the Evangeliſt: both agreeing in this, To advance the 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 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 15th, 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 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, foreign. Pſa. 24.1The 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,foreign. 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, foreign 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: 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 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. 7.16is 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 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 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. 1.19that 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 the utmoſt;foreign 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: 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; 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 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: 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. 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, 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, 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, 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 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 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 wth 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 hauehave 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 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.