The Works of William Bridge Volume 2, Volume 2 · Part 1 · Sermon 3
SERMON III.
JOHN 1.16.
And of His Fulneſs have all we received, even Grace for Grace.Preached at Magnus. Aug. 24. 1645.
I Have made entrance into theſe Words in other Congregations: And deſire to proceed here, where I left there.
The Words are ſpoken of our Lord and Savior Chriſt: They hold forth Three great, grand Propoſitions.
Firſt. That there is a Fulneſs of Grace in Jeſus Chriſt.
Secondly, That of His Fulneſs, all we have received.
Thirdly. That of His Fulneſs all we have received, Even Grace for Grace.
I have done with the Firſt Propoſition.
The Second afforded this Obſervation.
That all the Saints, and People of God do partake of the Fulneſs of Jeſus Chriſt in a way of receiving.
This fals aſunder into Two Parts, or Two Branches.
Firſt, That there is a Communication of the Fulneſs of Jeſus Chriſt unto all Beleevers.
Secondly, That what ever Grace, or Holineſs the Saints have from Chriſt, they have it in a way of receiving.
I have done alſo, with the Firſt of theſe: And am now (God willing) to ſpeak to the Second.
Whatſoever Grace, or Holineſs the Saints, and People of God have from Chriſt; they have it all in a way of receiving. Of His Fulneſs all we have received.
The former Branch told us, That Chriſt Communicates: This tels us, That we Receive. There the Emphaſis lay upon Chriſts Communicating: And here the Accent is ſet upon our Receiving. The Grace of Jeſus Chriſt is not borne with us: We do not go to Jeſus Chriſt in the ſtrength of our Nature, to take of His Fulneſſe to our ſelves: But Jeſus Chriſt gives out, and we receive: All in a way of Receiving.
The Grace, and Mercy of our Juſtification, and remiſſion of Sins; is by way of Receiving. Rom. 5.11. Not only ſo, but we alſo joy in God, through our Lord Jeſus Chriſt, by whom we have now received the atonement. Atonement is to be had, it is to be had by Chriſt; and this in a way of Receiving.
Again. The Grace and Mercy of our Adoption, is to be had in a way of Receiving. Gal. 4.5. He came to redeem them that were under the Law, that we might receive the Adoption of Sons. Adoption is a Bleſſing that is moſt deſirable: This Chriſt gives; and this we receive.
Again. The Grace of our Sanctification, is to be had in a way of Receiving. What is the Cauſe, and Original of all our Grace, or Holineſſe but the Spirit of God? And that is received. Gal. 3.2. This only would I learn of you, Received ye the Spirit by the works of the Law, or by the hearing of Faith? The Schools ſay, that the word Grace, is either taken for The Gifts of the holy-Ghoſt: or for Saving, and Sanctifying Grace.
Take Grace for, The gifts of the holy-Ghoſt, (as ſometimes the Word is uſed in Scripture) and that is in a way of Receiving. Acts, 10.47. They heard them ſpeak with Tongues (at the 46. ver.) Then anſwered Peter, Can any man forbid water, that theſe ſhould not be Baptized, which have received the holy-Ghoſt; That is The Gift of the holy Ghoſt.
Take Grace for Holineſs, and Sanctification; and that is alſo, in a way of Receiving; to be had in a way of Receiving. Rom. 8.15. For ye have not received the ſpirit of bondage again to fear: But ye have received the Spirit of Adoption, whereby we cry, Abba, Father. There are Gifts of Prayer: And there is the Spirit of Prayer, of Adoption crying, Abba, Father. The Firſt may be without Grace; but the Second not: where ever the Second is, there is Grace: And this is Received ſaith the Apoſtle here:
In general, all is by way of Receiving.Col. 2.6. As ye have Received the Lord Chriſt (ſaies the Apoſtle) ſee that ye walk in Him. And in another place:1 Cor. 4.7. What haſt thou, that thou haſt not Received? What haſt thou, that thou haſt not Received; All in a way of Receiving. He ſhall come down (ſaies the Pſalmiſt in the 72. Pſalm ſpeaking concerning our Lord and Savior Chriſt, and His Grace at the 6. verſe) He ſhall come down like rain upon the mowen graſs. Or as ſome write it (for ſo the Original will bear it) He ſhall come down like rain upon the Fleece: having relation to Gideons Fleece. He ſhall come down like rain upon the mowen graſs: as ſhowers that water the earth. A Pſalm for Solomon: (ſaies the Title.) But there are many things in this Pſalm, that cannot properly, be underſtood of Solomon; but in a type, properly belonging to Jeſus Chriſt. For as Strigelius does well obſerve: (at the 7. verſe, the verſe next following this text) it is ſaid: In his daies ſhall the righteous flouriſh: and abundance of peace ſo long as the moon endureth. Solomon did not live ſo long as the moon endures. This therefore, is to be underſtood of Chriſt. And at the 5. verſe, it is ſaid: They ſhall fear thee as long as the Sun and moon endure, throughout all generations. They did not fear Solomon; men did not fear Solomon as long as the Sun and moon endures, through all generations. This therefore, muſt be underſtood of Chriſt. Now, ſee therefore, what is ſaid of Chriſt, and concerning His Grace: (ſaies the Text, in the 6. verſe:) He ſhall come down like rain upon the mowen graſs. Like rain: rain (you know) is that that does make the earth fruitful. Non ager ſed annus facit fructum: 'Tis not the ſowing, but 'tis the Year that cauſes fruit: 'tis the rain that cauſeth fruit: And ſo, 'tis the Grace of Jeſus Chriſt that does make us fruitful; His Grace the cauſe of our Grace. I will be as a dew (ſaies the Lord, in the 14. of Hoſea) unto Iſrael: and then follows fruitfulneſs.
Again, The rain cometh by ſpecial appointment from God;Amos. 4.7. Judg. 6.38, 39, 40. with a kind of diſ-crimination. He maketh the rain to fall upon one City (ſaith the Prophet) and not upon another. As wee reade concerning Gideons Fleece; the dew fell upon the Fleece, when all the earth was dry round about it: And then the dew fell upon the ground, when the Fleece was dry. And this was a Type of the Grace of Chriſt: when the Jewes were bedewed with the Grace of Chriſt, then all the Nations round about, they were dry: And then, when God bedewed the Gentiles, the Nations round about with His Grace; then the Jews were dry, and they are dry to this day.
Again, The rain, falleth ('tis the Scripture phraſe) the rain falleth; and falleth upon the earth: and the earth is a recipient to receive it: it is meer recipient at the firſt, and then brings forth it's fruit: the Rain falleth. And ſo doth the Grace of Chriſt: the Grace of Chriſt falls upon the ſouls of men and women (ſaith the Text here) He ſhall come down like the rain upon the mowne graſs. So doth the Grace of Jeſus Chriſt, it comes down upon a poor ſoul: All in a way of receiving, al in a way of receiving; whatever grace, or holineſs a man hath on this ſide Heaven, it is all in a way of Receiving.
And this will appear further to you, if you conſider: The inſufficiency of Nature. The Supernaturallity of Grace. The Shortneſs of all means that are appointed thereunto. The work and nature of Faith. And the poſture, and true behaviour of Prayer.
Firſt of all. There is a Natural inability in a man unto what is good, truly, Spiritually good.
Firſt. A man is unable by Nature, to overcome any ſin, though it be never ſo ſmall. A man by Nature, he may abſtain from vices, from a ſin; but overcome it he cannot. Sin may be Satisfied, and not Mortified. (Mark) …n may be Satisfied, and not Mortified. As in the dropſie: There is a great deal of difference between the ſatisfying of a mans thirſt, and the healing of the Diſeaſe. Many men think that their fin is certainly Healed, when 'tis only Satisfied. Whereas a beggar, when he is competently ſerved, he will beg no more: And ſin, beggar-like, when 'tis well ſerved it will not beg again preſently, not in the ſame temptation. Sin it ſelf, will ceaſe to ſin, that it may gather ſtrength to ſin. But now; a man by nature he cannot overcome it. And therfore, in the 1 Cor 15.57. the Apoſtle ſaies thus: But thanks be to God, which giveth us the Victory, through our Lord Jeſus Chriſt. Victories, and all Victories is through our Lord Jeſus Chriſt. And if in the Old Teſtament, all Victories were given from God, all outward Victories were given from Him: Then much more in the New Teſtament, are all our Spiritual Victories, (the former being but Types of theſe) much more are all our Spiritual Victories, then to be given to God. Now you ſee how it was with David, in the 18. Pſalme, concerning outward Victories he gives all to God. Saies he there (at the 32 verſe,) It is God that girdeth me with ſtrength: He maketh my feet, like hindes feet: He teacheth my hands to war, ſo that a Bow of ſteel is broken by mine Arms. And at the 2. verſe (ſaies he) The Lord is my Rock, my For treſs, my Deliverer: my God, my ſtrength in whom I wil truſt; my Buckler, and the horn of my Salvation, & mine high Tower. As if all his War-like ſtrength and skill were from God. And is not much more our Spiritual ſtrength, which we have in our Chriſtian warfare from Jeſus Chriſt?Pſal. 16.8. I have ſet the Lord alwaies at my right hand, therefore I ſhall not fall: (ſaies the Pſalmiſt.) Naturally then, a man is utterly unable to overcome any ſin, or temptation, though it be never ſo ſmall.
Secondly. As a man is unable to overcome any ſin: So alſo, if he be fallen, he is unable to riſe again. Peter himſelf muſt have a look from Chriſt, before he could repent. As if Jeſus Chriſt had ſaid to him; Peter, thou art now down in the dirt, and I know thou canſt not riſe, unleſſe I give forth My hand unto thee: then here is My hand; and ſo He did heave him up. Every ſin that a man does commit, he is taken captive by it, more or leſſe: ſin is a captivity. Now, Voluntas non eſt libera, niſi liberata: A man is not free, unleſſe freed. If the Son make you free, you are free indeed; but elſe not at all. Every ſin that a man does commit, it is a mortal wound, a death of the ſoul, ſin is. A man may be able to kill himſelfe, but being kil'd, he cannot raiſe himſelf. The Ship having his rudder broken, cannot go where it wil but muſt go where the Tempeſt pleaſes. And Beloved, there is never a fin that a man commits, but he does ſtrike upon his rudder, he does ſtrike upon the earth withal; and he does loſe his rudder. A poor ſheep is able for to loſe it ſelf, & to wander: but being loſt, is not able to come home agaim. Yea, our Savior ſaies, in the Parable of the loſt-ſheep, (meaning loſt-man) The loſt-ſheep is taken by the ſhepherd, or the good-man that finds it, and is layd upon his ſhoulder, and ſo brought back again. What is this ſhoulder, but the ſtrength of Chriſt? And indeed, if a poor ſoul, if a wandting, poor, loſt ſoul be not laid on the ſhoulder of Jeſus Chriſt: he will loſe, and wander unto all Eternity, will loſe himſelf, and wander for ever. This is wel expreſt (as an Ancient does obſerve) in the example of Adam: when Adam had ſinned, and fallen; Adam was not able to return again (Let us mark it the rather, becauſe Adam, he was our Great Common-father; and in his example we may all ſee our own faces,) Saies he, Adam being fallen, he could not riſe again: but when Adam was fallen, What does he? Then he ſets himſelf, for to make himſelfe cloaths of ſiggleaves, that ſo he might be freed from the injury of the weather: he could mind his cloathes, and do ſomething to take away his ſhame; but not one thought of God, not one word of God whom he had loſt. And ſo now man, man having finned; What does he do? He can mind his cloathes, he can mind the affairs of the world; thoſe things that concern this life, and his body: Oh! but not one word, not one thought of God, until the Voice of the Lord be heard: And what then? Then Adam-like he may be aſhamed, and may be afraid,; but yet no repentance till Chriſt comes. Naturally a man being fallen, he is unable to riſe again.
Thirdly. As he is unable to riſe again: So he is unable to ſtand, to hold, to continue: though he ſhould riſe up again, he is unable to ſtand, he is unable to hold, to continue. And therefore David ſeeing his people in a good frame, he prayes, That the Lord would continue that good in the thoughts of their heart, and that for ever. And ſo the Apoſtle in the 1 Peter, 5.10.1 Chron. 26.18. But the God of all Grace, who hath called us unto His eternal Glory by Chriſt Jeſus, after ye have ſuffered a while, make ye perfect, ſtabliſh, ſtrengthen, ſettle you. (Pray mark the words) The God of all Grace, ſtabliſh, ſtrengthen, ſettle you. He does not ſay; The God of Nature ſettle you: Oh! 'tis an act of Grace, of great Grace, of rich Grace to be ſettled, it is an act of great Grace to be truly ſettled, As Hierome excellently notes; God is alwaies a giver; God is alwaies a beſtower: It ſhal not ſuffice me that God hath once given, unleſs He would alwaies give. You know the parable concerning the ſtrong man, that ye reade of, in Mat. 12. being caſt out by a ſtronger then he, and yet returns again. The Devil is this ſtrong man in ſome great, and groſſe ſin: now, though he be caſt out; yet notwithſtanding the room being emptied, though it be garniſht with moral vertues, and Evangelical gifts yet the room being left empty of Jeſus Chriſt, the Lord Jeſus Chriſt not keeping the houſe: ſaies the Devil, the houſe is mine ſtill: and therefore (ſaies he) I will return to mine houſe, he calls it his houſe all this while; Though the ſtrong man were caſt out, and though the room were ſwept, and garniſht, yet he calls it his houſe ſtill, becauſe Jeſus Chriſt did not keep there, and continue there. So that, the Lord Jeſus Chriſt muſt have the Keeping of the houſe, as well as the Sweeping of the houſe. Naturally, a man is unable to hold, to ſtand, and continue, though he do riſe.
Fourthly. (Pray mark it, that you may ſee, what an inſufficiency there is unto what is good, that ſo we may be brought unto more dependence on Chriſt.) As a man is unable to ſtand, and perſevere: So alſo, he is unable to any one good work; Spiritually, Evangelically good. We are not able (ſaies the Apoſtle) as of our ſelves, 2 Cor. 3.5.to think a good thought, to ſpeak a good word; but all our ſufficiency is of God. And Bradwardin, he reaſons the caſe very well: (Saies he thus …) If that a man beſtow good breeding upon his child: the father gives the natural being to the child, he brings him up in Military affaires, & the child grows very skilful, & the father furniſhes him with al kind of Armour: yet notwithſtanding, if the child hath the proweſs, & the valour of the action from himſelf, he may boaſt in himſelf, and he may ſay, True indeed, I had my being from my father, I had (indeed) my skill from my father, I had my Armes from my father: But the Action is my own, the valour my own, the ſtrength of the action is my own. So (ſaies he) if God ſhould give habitual grace to a man, if the ſtrength for the action ſhould not be from God, he might boaſt; True indeed, I had the habit from God, the habitual grace from God, but the action is my own, the ſpirit of the action is my own: he had now wherein to boaſt. But all boaſting is cut off, as you ſhall hear by and by. And therefore Naturally a man is unable to every work: Not only the habit is received; but ſtrength for the action alſo, 'tis all received.
Fiftly. As a man is unable to every action: So alſo, he is Naturally unable to prepare himſelf unto what is good, ſpiritually good. (Good people mark it) I ſay, a man is alſo unable to Prepare himſelf unto what is good. Not only unable to do good; but unable to Prepare himſelf unto what is good, Spiritually good: not only unable to Overcome the enemy, but unable to draw out his forces: not only unable to Receive the enemies charge; but he is unable to draw out his forces. Ho, ho, every one that thirſteth, Iſa. 55.1come and buy wine and milk without money, or monies worth. If a man could prepare, here is money, here is monies worth: As one obſerves well, Then a man might ſay, The firſt beginning of my ſalvation was of my ſelf: Yea, in truth a man may ſay, The greateſt part is from my ſelf: for 'tis more to begin, and more to prepare; ſo the the greateſt part of our ſalvation ſhould be from our ſelves. Ye know what the Apoſtle ſaies, (and I pray conſider it) in Ephe. 2.1. And you hath He quickned, who were dead in treſpaſſes and ſins. Even you (at the 5. v.) even when we were dead in ſins hath quickned us together with Chriſt; by Grace ye are ſaved. (Mark) Twice the Apoſtle brings in that ſentence: be brings it in again at the 8. verſe: For by Grace ye are ſaved: why twice? Not only to ſhew that the progreſſe of a Chriſtian is by Grace, but the very firſt begining, and ſetting out, 'tis al of grace: By Grace ye are ſaved. 'Tis a good ſpeech of Auſtin, Grace is no way Grace, unleſſe it be every way free. Now can a poor dead man prepare himſelfe unto life? Did Lazarus prepare himſelf to life? Could he do it? Could Lazarus do it? There is (ſaith the Philoſopher) a proportion alwaies between the Action, and the terme of the Action. Now what proportion is there between Nature and Grace? No man (ſaies our Savior) comes unto the Son, Joh. 6.44but whom the Father draws, thus ſaies our Savior. Oh! but (ſaies Pelagius) I can go unto Jeſus Chriſt by my own preparation, I can prepare, I can draw my ſelf unto Jeſus Chriſt, or I can draw Chriſt to me. Beloved! In natural Actions, there needs alwaies preparations to the introducing of forms: becauſe in the way of Generation of Nature, things are wrought by degrees. As for example now: If a great log lie in the mud; before you can carry it away, you muſt looſen it from the mud: but the logg doth not looſen it ſelfe: And ſo, if wood be to be burnt; firſt it muſt be dried, there is preparing the wood to be burnt, becauſe the thing is to be done by degrees. But in the converſion of a poor ſinner, the work is done in a moment, it is no natural work, God infuſes Grace there; and therefore there needs no prepararation there. And therefore Bradwardine, he reaſons the caſe very well thus, If (ſaies he) a man can prepare himſelf, then the preparation either helps forward, or cauſes the following grace; if it does not help forward, nor cauſe the following grace, then it does not prepare, that which does not help, does not prepare: & if it does help forward the following grace, or cauſe it, that God muſt give a following grace as a reward of this preparation; then ſurely, this preparation makes a man pleaſing in the eyes of God: for, will God reward a man for a work that does not make him pleaſing in the eyes of God? But how can a man be pleaſing in the eyes of God,Heb. 11.6. without Faith? Without Faith it is impoſſible to pleaſe God. So that a man cannot prepare himſelf to what is good. Put all theſe together: A man cannot naturally overcome a ſin, a temptation, though never ſo ſmall: He cannot riſe when he is fallen: he cannot ſtand though he ſhould riſe: yea, he is unable to any good work, ſimply in it ſelf: and he is not able to prepare himſelf unto what is good. Surely therefore, all is in a way of Receiving: what ever grace one hath, he hath it in a way of Receiving. This is the firſt Argument.
Secondly. This truth is alſo argued from the Supernaturallity of Grace: Grace is a Supernatural thing, and is called in Scripture phraſe, The Seed of God: The Image of Chriſt: The Divine Nature: The good and perfect Gift that comes from above from the Father of Lights: It is wrought in the ſoul by the infinite, and Almighty Power of God; the ſame power wherewith God Created Heaven and Earth at the firſt. And therefore 'tis called a Creation, in Ephe. 2.10. We are His Workmanſhip, created unto good Works. The ſame power that the Lord uſed in raiſing up Chriſt from the dead, is alſo put forth in the converſion of every ſinner.
And beſides, When the Lord is pleaſed to convert, and draw a poor ſinner unto Himſelf, He does not alwaies take thoſe that are the beſt, thoſe that are the wiſeſt, thoſe that are the moſt moral, Civil men; He does not alwaies take the moſt Prudent: but many times the Lord takes the worſt; Paul, Zacheus, Matthew, the Jailour, divers others. And if you look into the 33. Chapter of Job, where you have the plat-form (indeed) of mans converſion: you ſhall find there, in what a time God takes a man to Convert him: (at the 14. verſe) God ſpeaketh once, yea twice, yet man perceives it not: In a dream, in a viſion of the night, when deep ſleep falleth upon men, in ſlumbrings upon the bed: Then He openeth the ears of men, and ſealeth their inſtruction, That He may withdraw man from his purpoſe, and hide pride from man. When man leaſt thinks of it, then God comes, in a dream, in a viſion of the night, when deep ſleep falleth upon a man, and in ſlumbrings upon the bed: Then he openeth the ears of men, and ſealeth their inſtruction. What does all this argue then? But that grace, grace is infuſed, grace is ſupernatural; Oh! there is a ſupernaturallity in ſaving grace: Surely therefore, all is in a way of Receiving, all is Received. That is a Second Argument.
Thirdly. This truth is alſo argued, from the Shortneſs of the means of grace. Much means of grace appointed; but take the means as it is in it ſelf without Gods appointment, or inſtitution upon it, & you wil find that all means are too ſhort to reach the end. For example: In the old Teſtament, when the Lord would take in Jericho, and break down the walls of Jericho; He Commands,Joſh. 6.4 The Rams horns ſhould be blown. Take the blowing of the Rams-horns as lying under Gods appointment, and ſo this action was ſufficient for to break down the walls: but take the action of blowing the Rams-horns by it ſelf, and ſo it was too ſhort. So the Lord commands Naaman, 2 Kings 5.10.To go and waſh himſelf in the water of Jordan: take this action of Naaman waſhing himſelf in the water; take it (I ſay) without Gods Commandement: take it with Gods Commandement, Gods Appointment, ſo it was ſufficient to reach his Cure, and heale him of his Leproſy: but now, take the action as it was in it ſelf, without the Appointment, and inſtitution of God, and ſo it was too ſhort to reach his Cure. So in the new Teſtament:Joh. 9.6. our Savior Chriſt, He takes ſpittle and clay for to cure a mans eyes: Take this under Chriſts appointment, and ſo it's ſufficient to reach the cure; but take it without, and ſo ſhort. So God did appoint in Baptiſme a man ſhould be waſhed in water; and in the Sacrament we ſhould eat bread, and drink wine, for the begetting, and increaſing of Faith. Take theſe actions as they lie under Gods Appointment, and Inſtitution, they are able to reach this end: but take theſe actions as they are in themſelves, waſhing in water; and eating bread, and drinking wine; they are all too ſhort; all too ſhort, either to beget, or increaſe Grace. Well now, why does the Lord ſtil appoint ſuch means, as in themſelves are too ſhort for the end whereto appointed? Surely, not only for this reaſon, that he might teach us, that the thing done is rather by the appointment, then by the uſe of means: but alſo to ſhow thus much, That though we do uſe the means, yet notwithſtāding in the uſe of the means, we do not attain the thing by the uſe thereof; but that in the uſing of means, and waiting there, we ſhall receive ſtrength from God to do it, to attain the end. Whenſoever therefore, you conſider the ſhortneſs of the means appointed, conclude thus, That all is in a way of Receiving: therefore God hath appointed the means that are in themſelves ſhort.
Fourthly. This Doctrine is further argued, From the work, and nature of Faith. There is no Grace that the Scripture puts more upon, than Faith. (Mark I pray) In the old Teſtament, all the Victories are put on Faith: In the new Teſtament, all the Cures: if thou canſt but Beleeve (ſaies Chriſt) According to thy Faith be it unto thee. Yea, Beloved, if you look into the new Teſtament, you ſhal find, that the ſame works that are given to Chriſt, are given to Faith, Jeſus Chriſt, He is ſaid for to Sanctifie the ſoul: So doth Faith, Faith purifies the heart (ſaies the Apoſtle.) Jeſus Chriſt, He is ſaid for to juſtifie a ſinner: So does Faith too: Being juſtified by Faith: Romans, the 5th. Jeſus Chriſt, He is ſaid for to ſave the ſoul, He is called our Savior: So doth Faith too: By Faith ye are ſaved. What's the Reaſon now, that the Lord does eſpecially ſet the Crown upon the head of Faith? Some think it is for this Reaſon; Becauſe that Faith doth unite the ſoul unto Jeſus Chriſt: But ſo does Love, Love is an affection of Union; and all Grace unites to Chriſt; as every ſin ſeperates, ſo every Grace unites. Others think 'tis for this Reaſon: Becauſe that as Faith ſets the Crown upon the head of Chriſt: So God ſets the Crown upon the head of Faith: and this is true. For as the Lord does honor thoſe perſons moſt, that honor Him moſt: So He wil honor thoſe Graces moſt, that honor Him moſt. But beſides this, I conceive, the great Reaſon is this; why the Lord does thus ſet all over upon Faith: (I ſay) becauſe that Faith, in the nature of it, is a Receiving Grace. And therefore John having ſaid in this 1. Chap. of Joh. and the 12. verſe. To as many as received Him, He gave power to be called the Sons of God. Explains himſelf by this afterward in the ſame verſe; Even to them that Beleeve on His Name. So that Beleeving is nothing elſe but Receiving the Grace of God: the nature of Faith, being to Receive the Truth, or the Receiving of Jeſus Chriſt: the proper work, and nature of Faith being to Receive. Now therefore when the Lord does put al upon Faith, and Faith in it's nature is a Receiving; plainly it holds forth this Truth unto us, That all is in a way a Receiving: all Grace in a way of Receiving.
Fifthly and laſtly. This Truth is argued alſo, From the poſture, and true behavior of Prayer (Mark) Prayer, is nothing elſe, but the ſouls begging, or petitioning for ſomething from Heaven. A begger you know, when he begs, he holds forth, or he ſtretches forth his hand: noting a willingneſs to receive. So you reade in Scripture, that when the ſoul is put into a poſture of Prayer, it is put into this poſture. Reade therefore what is ſaid, in Job, 11.13. If thou prepare thine heart, (or eſt abliſh thine heart, for ſo the word ſignifies) if thou prepare thine heart, and ſtretch out thine hands towards Him. That is, if thou doeſt Pray unto Him, thou ſtretcheſt out thine hands unto Him. Now as one obſerves well: As it were a deriſion, or a mocking of God, to praiſe God, or to give God thanks for that which He doth not give, but I have in my own power: So it were alſo a mocking of God, to pray to God for that which is not in His hands to give, but in mine to do. Now my Beloved, What ever Grace, or Holineſſe a man hath, he is to pray for: pray for healing ſtrength; pray for quickning ſtrength; pray for confirming ſtrength; pray for ſtrength to pray: and ſeeing the poſture of prayer is this, to ſtretch forth the hands, (which notes receiving) in that we are for to beg all Grace from God; it argues, all is in a way of Receiving, all, all good is in a way of Receiving: what ever Grace, or Holineſſe a man hath on this ſide Heaven, 'tis all in a way of Receiving.
But you will ſay, Object. That this Cuts off all endeavour; if all be in a way of Receiving, then nothing to be done? This Doctrine is an Enemy to all Obedience, to all laboring, to al good Works, and to all performance, to al Endeavour.
Not ſo: Anſ. The Apoſtle expreſly does ſpeak the contrary, as you may reade, (and I pray mark) in that 2d Chapter of his Epiſtle to the Philippians: Wherefore (at the 12 verſe) ſaies he) my beloved, as ye have alwaies obeyed, not as in my preſence only, but now much more in my abſence: work out your own Salvation with fear and trembling. Why? (at the 13 verſe) For it is God which worketh in you both to will, and to do, of His good pleaſure. Work out your own Salvation with fear and trembling: why? for all is in a way of Receiving; 'tis God, 'tis God that worketh all in all; 'tis God, 'tis God that does it, therefore work. Mark, how the Apoſtle argues: He does not argue, as many do: And I pray tell me if there be any here that think this Doctrin is againſt Endeavour; pray tell me, What Work or Endeavour? Either you would endeavour for to leave your fins; or you would endeavour to do what is good, to perform ſome good. If you would endeavour for to leave your ſins: there is no ſuch way, as to be truly, fully perſwaded in your heart of this truth, That all is in a way of Receiving. Mark therefore I pray, how the Apoſtle argues for that purpoſe, in the 1 Cor. Chap. 3. at the 3d verſe: For (ſaies He) Ye are carnal; ye are carnal; for whereas there is among you envying, and ſtrife, and diviſions, are ye not carnal and walk as men? For while one ſaith, I am of Paul, and another, I am of Apollo, are ye not carnal? Well, but what courſe does the Apoſtle take to cure this carnallity? See what he ſaies, at the 6th verſe: at the 5th Who then is Paul? who is Paul? and who is Apollo? but Miniſters by whom ye beleeved, even as the Lord Gave to every man: I have planted, Apollo watered, but God gave the increaſe: So then, neither is he that planteth any thing, neither is he that watereth: but God that gives the Increaſe. As if he ſhould ſay thus: Here's diviſions among you; and one ſaies, I am for Paul; and I am for Apollo: Oh! but get your heart ſettled in this Truth, That all is of God, and all is of Chriſt, and all is in a way of Receiving; and then diviſions will be no more; there will be no more ſuch ſayings as theſe, I am for Paul, and I am for Apollo.
And again, Would your endeavours be for the performance of what is good? The conſideration of this Truth that is now before you, is of great avail this way too. Saies Paul, I have labored more abundantly than they al, yet not I, 1 Cor. 15.10.but the Grace of Chriſt in me. Mark, yet not I, but the Grace of Chriſt in me. Labored more than they al, more abundantly than all, yet al from Chriſt, and yet all from Grace, and yet all in a way of Receiving. Surely, there is no ſuch way to gracious, and bleſſed endeavors, as the ſerious conſideration of this Truth that is now before you.
I'le give you Two Reaſons for it:
All Actions are carried upon two wheels, Fear, and Love. As a Cart moves upon two wheels; ſo every Action is carried upon theſe two, Fear, and Love. The more ye love, the more ye move towards a thing: The more ye fear, the more ye move to avoid it: Fear, and Love the two great wheels of every motion. Now as for Love; what greater Love than this; That Jeſus Chriſt hath died for us, and worketh all our works for us, and in us? and Love cauſeth Love. As for Fear, Ye know there are ſome children, ſo long as they are kept in dependance upon the father, the father having not given them portions they are obedient to him: but if once the children have gotten their portions, and are come to live by themſelves, then no more obedience. If you have a man by the wriſt, and he knows that if you let him go, he fals down into ſome great river, and there he is loſt for ever: will not this man that you have by the wriſt, will not he be afraid now to offend you, knowing you have him thus by the wriſt? Beloved! this Doctrin tels us, that the Lord hath us all by the wriſt; we live in a continual dependance upon Him: and all is in a way of Receiving: will not this make us to fear the Lord then? The Prophet Jeremiah, in the 5th of Jer. 24. He wonders that the people ſhould not fear the Lord upon this ground: That the Lord gave them the former and the latter rain. And (ſaies he) they have not feared the Lord, that hath given them rain; the former & the latter rain. As if he ſhould ſay thus: Theſe poor people they depend upon God for rain; and is it not a ſtrange thing that they ſhould not fear Him? Why, beloved, There is not one drop of Spiritual rain, or dew of Grace that fals upon the heart, but we live in dependance upon God for it; ſhall not this make us fear?
Again, beſides, Whatſoever ſervice you tender unto God on this ſide Heaven, it is all a waiting upon God. And therefore, the Saints that ſerve God, in Scripture they are ſaid to wait on God. (Mark I pray you) Our ſervice is a waiting upon God:Iſa. 40.31. But thoſe that wait on the Lord, ſhal renew their ſtrength (ſaies Iſaiah.) Now if a man hear, that if he have no oyl in in his I amp, he is loſt for ever; and there is no way to get oyl, but by ſetting his veſſel under Gods Spout, and Gods Ordinance; will not this make a man to wait upon Him? Some there are that defer their Repentance, and they think to repent afterward, they think they ſhall be able to repent afterward: But now, when a ſoul ſhal hear, that all is in a way of Receiving; he muſt take it (therfore) when God does offer it; then he concludes thus: Is it ſo indeed, That al is in a way of Receiving? ſtrength to repent, 'tis by receiving? then wil I take while the Lord offers me ſtrength: Oh! I wil never defer my Repentance again, I wil now wait upon God, and now while the Lord offers, now I wil take it. Thus you ſee this Doctrine is afriend unto all endeavour: All is in a way of Receiving: no ſuch friend unto good endeavour as this Doctrine.
But you wil ſay unto me. Queſt. Why hath the Lord caſt things into this mould, That al ſhould be in a way of Receiving?
Beſides the Reaſon, Anſw. That mercy may be ſure unto all His ſervants, which they would ſoon ſpend if it were in their own keeping (Mark I pray) There are theſe Two or Three Reaſons of Gods Proceeding this way, That all Grace ſhould be in a way of Receiving.
And the Firſt is: That all Boaſting, rejoycing, 1. Rea.confidence in ones ſelf may be taken away. If Abraham (ſaies Paul in the 4. of the Romans) were juſtified by works, he hath whereof to glory, though not before God: He hath whereof to glory. But now, when all is in a way of Receiving, there's no room for Boaſting. Mark therefore what is ſaid, in the 1 Cor. 4.7. Who maketh thee to differ from another? and what haſt thou that thou didſt not receive? Now if thou didſt receive it, why doeſt thou glory as if thou hadſt not received it. God cannot indure Boaſting, cannot indure Self-confidence, God cannot indure that a man ſhould glory in any thing in himſelf: therefore all, all is in a way of Receiving. This is Gods Reaſoning.
Again.2. Rea. God hath ſo ordered things in the diſpenſations of His Grace under the Goſpel, That Jeſus Chriſt may be fully Honored, Exalted. No ſuch way to Honor Chriſt as this, that all ſhould come out of His hands, to be received from Him. Pray? Was it not a great Honor to Joſeph in the time of the famine in Egypt, that no bread, but ſhould come through his hands? not a corn of grain but ſhould come through his hands? So here: when no grace, no ſtrength, no aid, no aſſiſtance, no ſupplies; but all through the hand of Chriſt, all in a way of Receiving: does not this glorify Chriſt much? What is it, (I pray) that makes the Sun ſo glorious a creature, above all the creatures in the world; but this, That all the creatures depend upon him for light, and for warmth? This is that that makes the Lord Jeſus Chriſt glorious, That all muſt be in a way of Receiving from Jeſus Chriſt.
Thirdly.3. Rea. God hath ſo ordered things in the diſpenſations of His Grace under the Goſpel, That the Saints, and Children of God may live by faith. (Good people mark it.) Some there are, ſome creatures in the world, that do live by Sence: as the beaſts, and beaſtly men. Some creatures there are that do live by Reaſon, moral men: But the Lord would have His Children to live by Faith: That as the men of the world do live by Sence and Reaſon; So the Lord would have all His Children to live by Faith. What way, or means to bring a ſoul off for to live by Faith? Eſtabliſh this Doctrine, let this be a Statute made in the Churches, All in a way of Receiving: I, (ſaies a poor ſoul) is it ſo indeed? What? all in a way of Receiving? Then I fee a neceſſity of living by Faith: Oh! Lord, teach me now for to live by Faith.
Thus you ſee the Doctrine clearly proved by Reaſon to you. I ſhall not be able to reach the Uſe of the point, ſo as I intended.
The Doctrine is exceeding Uſeful, ful of Spiritual Uſe: yet though I ſhall not be able to do what I would, give me leave for to make ſome Application of the point; and ſo I will winde up all.
Is this Doctrine true,1 Applic. That all, all is in a way of Receiving? Then behold what infinite care the great God of Heaven and Earth, hath of Beleevers, of every beleeving ſoul though he be never ſo mean! would you not think, that if a mother were ſo tender of her child, that ſhe would not let her child eat a bit of bread, but it ſhould be of her own cutting: that ſhe would not let it drink a drop of drink, but it ſhould be of her own drawing: would you not think this mother, this woman were very careful of her child? Beloved! thus the caſe ſtands: No Grace, no Aſſiſtance, no Help for duty, no Help againſt ſin; but the Lord Jeſus Chriſt Himſelf will have the cutting of it, the Lord Jeſus Chriſt will have the giving of it out; He will have the drawing of it all; all in a way of Receiving. Oh! what care! Oh! what infinite care hath God of poor Beleevers! When the Lord would commend His care of the Children of Iſrael unto them; pray mark what an argument he uſes, in Deut. 11.10, 11, 12. For the Land whether thou goeſt in to poſſeſs it, is not as the Land of Egypt from whence ye came out, where thou ſowedſt thy ſeed, and wateredſt it with thy foot, as a garden of herbs. They fetch't water out of the River Nilus, and ſo they watered the Land of Egypt with their feet. But (ſaies he at the 11. verſe) the Land whither ye go to poſſeſs it, is a Land of hills and valleys, and drinketh water of the rain of Heaven: Not taken out of the River, and watered by mens feet, as Egypt was. A Land (ſaies the Lord) which the Lord thy God Careth for: A Land which the Lord thy God Careth for: He Cared not for Egypt. How does he prove that the Lord Cared for it? The eyes of the Lord thy God are alwaies on it, from the begining of the yeer, even unto the end of the yeer. He giveth rain from Heaven, and when your Land wants water, 'tis given from Heaven, 'tis not watered by mens feet, 'tis not watered as Egypt was watered, which Land God Cared not for. So now, there are ſome people in the world, that water themſelves, that go forth in their own ſtrength, that have moral vertues, and they water their hearts with their own feet, (as I may ſay) the Lord Cares not for thoſe, the Lord Cares not for ſuch. Oh! but give me a ſoul that hath rain from Heaven, that lives in continual dependance, that acknowledges that all is Received, that lives upon Heaven; the Lord Cares for ſuch a ſoul. Now this is the condition of all the Saints, of every Beleever, he hath all in a way of Receiving: Oh! the infinite care that the Lord hath of every Beleever though he be never ſo mean.
Secondly.Appli. 2. Is this Doctrine true, All in a way of Receiving? Then behold! what ſweet, and comfortable, and pleaſant lives the Saints live, Beleevers have. When you look upon a Godly man, and conſider what great works he does, and what hard things he bears, what great Afflictions he goes thorow: You ſay, Good Lord! how is a man able to do, or bear all this? Paul and Silas …nging in the ſtocks, when they were whipt and ſcourg'd, & the blood running down their ſhoulders; and yet ſinging: How? how are they able to do all, to bear all? To here, here is the reaſon: They have all in a way of Receiving. When you ſee the little Child run by the father in his hand, in a green meadow, you ſay, the Child hath a …ne, and a ſweet time: but when you ſee the Child coming at a high gate, or ſtile to get over, or dirty lane to paſſe over, now ye ſay, how will the Child do now? Why, ſurely the Child will do as well, and better now, if the father takes the child up in his arms, the dirty lane wil be the pleaſanteſt place to the child, when 'tis taken up into the fathers armes. Thus 'tis with the Saints great works they do, and hard things they go thorow: Oh! but they are taken up into Chriſts Armes, and they have all in a way of Receiving. When you look upon a man that does keep a great Table, hath many ſervants attending on him; his Purſe alwaies full of money; you will ſay, ſurely, this man leads a fine, and a ſweet life if it do not coſt him much for to receive it, or get this money: but if you hear that he hath all his Eſtate, only for telling his money, his great pains is all in receiving his money: Oh! here's a bleſſed man indeed, and here's a happy man you think preſently! Thus 'tis; the great pains of a Chriſtian is to Receive from Chriſt, and to ſpend for Chriſt. Oh! what a ſweet life does the Saints live, that live by Faith in Jeſus Chriſt?
Thirdly.Appli. 3. Is this Doctrine true? Then what abundance are there in the world, many that live under the Goſpel, that from hence are argued to have no ſaving intereſt in Jeſus Chriſt. (Good people mark it) that I ſay, are not ſavingly united to Jeſus Chriſt. There is a Two-fold Ʋnion with Chriſt; as Chriſt is conſidered Two waies: He is either conſidered with His Church, the Church and He making one body; and ſo all together are called, Chriſt: In 1 Cor. 12. Or elſe He is conſidered as the great Mediator, and Savior of Beleevers by Himſelf. Accordingly men may be ſaid to be Ʋnited to Him, Either Outwardly in the Church, tied and related to Him by outward Ordinances: Or elſe Inwardly united to Him by ſaving faith. When a man is Inwardly united to Jeſus Chriſt by ſaving faith; he hath all from Chriſt: Strength unto every duty from Jeſus Chriſt: Praying ſtrength, and Hearing ſtrength, and Repenting ſtrength, and Confirming ſtrength, he hath from Chriſt in a way of Receiving. But the other hath little, or nothing from Chriſt: (Pray mark it) I will expreſs it thus: A man takes a peice of bread, or a loaf of bread; he tyes it to his arm; his arm hath no ſtrength from that, 'tis but an outward tye to his arm, it hath no ſtrength from that: and it argues that 'tis but an outward tye, it cauſes no ſtrength by it. But if a man take bread, and eat it, that there be an inward union, then there is ſtrength, there is bread goes to all the parts: you know my meaning. Or thus; I will expreſſe it thus: Take a graft, and tye it unto a Tree, tye it unto a ſtock, and it brings forth no fruit at all; why? Becauſe 'tis but outwardly tyed unto the root, unto the ſtock of the Tree: But take the branch, and graft it into the Tree, into the ſtock; then it brings forth all that it brings forth by vertue of the ſtock that 'tis grafted into. So my beloved, there are a company, there are a generation of people that live here under the Goſpel, that are Outwardly tyed unto Chriſt: they are Baptized, they have the Name of Chriſt by profeſſion; and by the tye of the Ordinances, they are outwardly tyed unto Chriſt: but, Oh! they receive nothing from Him, nothing from Him: pray, what do they receive? Suppoſe Chriſt had not come into the world, ſuppoſe they had never heard Chriſt preacht; they might have lived Civilly; they might have lived Juſtly amongſt their neighbors: they might have abſtained from Lying, and Drunkenneſs: why, they do not thus much: poor creatures, nothing from Chriſt, they receive nothing from Chriſt: Oh! theſe are but outwardly tyed, as a loaf of bread is tyed unto a mans arm; ſo is the Lord Jeſus in the Ordinances tyed unto them. I, but then, There are another people, that are Savingly united to Jeſus Chriſt: and theſe, they have ſtrength from Him; they cannot Pray but as they have ſtrength from Chriſt; they cannot Confer and ſpeak of good things, but as they have ſtrength from Chriſt, they cannot go and hear a Sermon with any affection, but as they have ſtrength from Chriſt: All, all in a way of Receiving: Oh! they ſtand in a way of dependance upon God, in Him, and they have all from Chriſt, theſe are Savingly united to Chriſt. But Oh! many that live among us that have not all from Chriſt: Certainly therefore, there are many that are not ſavingly united to Jeſus Chriſt. This is a Third. I'le adde but one more, and ſo I have done.
Is this Doctrine true,Appli. 4. All in a way of Receiving? Then ſurely Beloved, All is from Grace, from firſt to laſt. Heaven, Heaven is a Donative, Salvation is a Donative, every ſtep in the Iadder to Heaven is Grace, every link of the chain is Grace; Oh! every beam of our day is Grace; every ſtone of our building Grace. Is all in a way of Receiving? What? Praying ſtrength? What? Hearing ſtrength? What? Suffering ſtrength? What is all, al in a way of Receiving? Oh then! what glorious Grace is here! Oh! rich Grace! Oh! free Grace! Oh! incomparable Riches of the freeneſs of Gods Grace in Chriſt! Is the Lord Jeſus the Alpha, and the Omega? Is He the Beginning, the Middle, the End of all our actions? Oh! what Grace is here! If there be ever a drooping ſoul, If there be ever a poor, hard heart, a cold heart, a frozen heart in all this Congregation? Come, O poor ſoul come, and warm thine heart at this fire of Love. Were our Heaven, and our Salvation put to ſale upon our Doing: (I ſay) were Mercy ſet to ſale at our doing, then we were in a ſad condition, we were in a lamentable condition. Well now, Is al in a way of Receiving? What then though I cannot Pray for the preſent? What then though my heart be dead for the preſent? yet notwithſtanding, I will wait upon the Lord in the way of His Ordinances, it may be this day, and this time I ſhall receive ſomething that may put life into my poor, dead, ſoul. Oh! you that never waited upon the Lord, and upon free Grace, wait now upon the Lord: you that have waited, waite ſtill; you that never waited, wait now. Beloved! the more Dependant our condition is, the more Depending ſhould our ſpirits be: What more Dependant condition can you think of? All, all in way of Receiving: Oh! therefore, now let us all labor to live by faith: Go away with this in your boſomes; I ſee a neceſſity of living in a continual Dependance on God in Chriſt. Which that you may do, think of all theſe things, and the Lord bleſs them to you.