The Works of William Bridge Volume 2, Volume 2 · Part 1 · Sermon 5
SERMON V.
JOHN, 1.16.
And of His Fulneſs have all we received, even Grace for Grace.Preached at Margrets new fiſhſtreet. Dec. 15.1645.
YE heard the laſt day, that three things were contained in this laſt Clauſe, Even Grace for Grace; as it ſtands in relation to the former part of the verſe.
Firſt of all, It notes an Abundance of Grace: Even Grace for Grace; that is, Abundance of Grace. The Saints and People of God under the new Teſtament, do receive Abundance of Grace from Jeſus Chriſt.
Secondly, It notes alſo thus much: That all Grace is from Jeſus Chriſt. That whatſoever Grace the Saints have, they have it from Jeſus Chriſt. Grace for Grace (ſaies Auſtin) that is, Grace in order to Grace: God gives the former Grace (ſaies he) to prepare for the after Grace. Whether the former, or the latter rain; whether the former or the latter Grace, 'tis all from Chriſt. whatſoever Grace the Saints have, they have it from Chriſt.
This ſutes with the phraſe of Job ſtill: Skin for skin, that is, all a mans skins. So 'tis explain'd by the following words: Skin for skin, Job, 2.4.even all that a man hath will he give for his life. So here, Of His Fulneſs have all we received, Even Grace for Grace: that is all Grace: Whatſoever Grace we have, we have it from Jeſus Chriſt.
And this alſo ſutes with the Scope of the place: the ſcope of the place is, to exalt Jeſus Chriſt above them that came before Him, above Moſes Therefore ſaies he at the next verſe,Joh 1.17 For the Law was given by Moſes, but Grace and Truth came by Jeſus Chriſt. Though the Law were given by Moſes yet notwithſtanding, Grace, (the chief) that is from Chriſt.
Now Grace, The word Grace here in the 17. verſe, muſt be underſtood of All Crace. The Law was given by Moſes, but Grace and Truth: that is, All Grace: And this verſe being brought in as a reaſon of the former; ſurely therefore, this muſt needs be the meaning alſo of the former, That all grace is from Jeſus Chriſt; whatſoever Grace the Saints have, they have it from Jeſus Chriſt. This is the Argument that I intend (God willing) to ſpeak unto at this time.
Grace, Sometimes is taken for the Favour of God. Somtimes it is taken for Gods Aſſiſtance. Sometimes it is taken for Holineſs, either in the habit, or in the act. Sometimes it is taken for gifts.
Sometimes the word Grace, is uſed for an Office in the Church. Whatſoever it be, which way ſoever you take it; All Grace is from Chriſt: whatſoever grace the Saints have, they have it from Jeſus Chriſt.
This now will appear, if you conſider, The Inſufficiency of Nature: And the All-ſufficiency of Chriſt.
As for the Inſufficiency of Nature; You know what the Apoſtle ſaies:1 Cor. 3.5. Wee are not able as of our ſelves, to think a good thought, but all our ſufficiency is of God. And if you look into this firſt Chapter of John, you find, That thoſe that are regenerate, and borne again; 'tis ſaid concerning them (at the 13. verſe) that they are not borne of Bloods (in the plural number) your Engliſh hath it, Blood, (in the ſingular) You are not born of blood, nor of the will of the fleſh, nor of the will of man, but of God. Some there are, and were, that thought themſelves to be the children of God, becauſe they came of godly parents, becauſe of their bloods, becauſe of their education: Ioh. 8.33So the Jews, Wee are the Children of Abraham. Some there are, and were, that think themſelves the Children of God, becauſe of ſome Legal workings, and monkiſh devotion: all thoſe legalities under the Goſpel, are called, fleſh. Some there are that think themſelves the children of God, becauſe of ſome more refined, and raiſed, and heroical actions. That he might obviate all theſe; ſaies he, We are not born of bloods, nor of the will of the fleſh, nor of the wil of man, but of God. You are for Free-will, and you think Free-will hath a great ſtroke in mans Converſion: but how can ye look this Scripture in the face? No way of will, not of the will of the fleſh, nor of the will of man. If it be any will, it muſt be either the will of the fleſh, or the wil of man: but I tel you (ſaies he) We are not borne of blood, nor of the will of the fleſh, nor of the will of man, (no way of will) but of God.
To the like purpoſe you have in James, 1.17. Every good giving, and every perfect gift is from above. In ſome of your books you reade thus: Every good gift, and every perfect gift is from above: But it is rather to be read, Every good giving. Every good gift, and every good giving is from above. Not only the Thing given, is from above, but the very Donation, the very Exhibition, the very Giving out of the thing that is good, it is from above. Every good giving, and every perfect gift is from above. So that plainly then, there is an utter Inſufficiency in Nature unto what is good.
As for the Al-ſufficiency of Jeſu Chriſt: Rom. 8.29. Rev. 1.17.He is the firſt born among many Brethren. He is the firſt fruit that ſanctifieth all the reſt. I am the firſt, and the laſt, ſaies he. The firſt is the cauſe of the reſt. The Sun is the firſt, and the great light, ſo the cauſe of all other light. Jeſus Chriſt, He is called the firſt, in this ſame Chapter, 15. verſe This was He (ſaies John) of whom I ſpake, He that cometh after me, is preferred before me, for He was before me. So ye reade it, but it is He was my firſt, preferred before me,foreign. for He was my firſt; and therefore the firſt, giving a Being unto all that follows. Jeſus Chriſt, He does give a Being unto all our graces. I am the way, the truth, and the life, ſaies He.Joh. 14.6
I am the Way. Would you go to Heaven? You cannot go thither, but you muſt go in ſome Way: A man cannot go unto a City, but he muſt go ſome way or other; if he go by water, go by land, this way, or that way; ſtill he goes ſome Way or other. Saies Chriſt if you would go to Heaven, I am the Way. This ſame word, Way, it notes the means unto a thing: and when He ſaies, I am the way, 'tis as if He ſhould ſay, That look what ever means you do uſe in order to Heaven, all thoſe means they have their vertue, and their power, and their efficacy from me.
I but, a man may be in a way, and in a right way; and yet notwithſtanding, if he have not ſome guide, he may loſe his way.
True (ſaies He) therefore I am the Truth: and 'tis obſervable, how Truth, lies between Way, & Life: as if the way to Life were thorough Truth, as if Truth were the great road, or the thorough-fare to life: ſaies Jeſus Chriſt, I am that too; I am the Way, and the Truth too.
I but, though a man be in the right Way, and have a guide; he may fall ſick, and die, and never come to his journeyes end.
Therefore ſaies Chriſt, I am the way, and the Truth, and the Life too. I, even I am He, that gives life unto all your motions, and actions for Heaven; all Grace from Chriſt. He it is, even He alone, that hath every mans heart, and ſoul under lock and key.
There are Three great doors, that muſt ordinarily be opened, before converting-Grace can get into the ſoul of man:1 Cor. 16.9. Job, 33.16. Acts. 16.14 Rev. 3.7 The door of a Powerful Miniſtry: A large, and an effectual door is opened. The door of the Eare: He openeth the eare, and ſealeth inſtruction. The door of the Ʋnderſtanding, and of the heart: Lydias heart was opened. Now if you look into the Scripture you will find, that Jeſus Chriſt hath the opening of all theſe doors. He hath the key of David, He openeth and no man ſhuts, and ſhutteth and no man openeth. in the 1. of the Revelation, and the 18. He ſaies, That He hath the keyes of Hell, and of death. No man goes into the grave, but He opens a door to let him in: and no man goes to Hell, but Jeſus Chriſt He locks him up there, He locks him up there unto all eternity; if He did not lock him in, he would not be there unto all eternity. So that whatſoever Grace, or holineſs there is in any mans heart, He opens the door, He lets it in, 'tis by His ordering and His ſending thither.
And Beloved, if Jeſus Chriſt were not the great Lord-Keeper of His Fathers wardrobe; why ſhould thoſe Names, and Titles be given to Him, which you find ſo frequently in Scripture? Caſt your eyes where you wil, you ſhal hardly look upon any thing, but Jeſus Chriſt hath taken the Name of that upon Himſelf. If you caſt your eyes up to Heaven in the day, and behold the Sun: He is called,Mal. 4.2 Rev. 22.16. Col. 1.18 Rom. 13.14. Ioh. 6.35 Ioh. 10.9 Ioh. 10.11 Ioh. 1.29 Luk. 15.23. Zac. 13.1 Iſa. 28.16. Pro. 3.18. The Sun of righteouſneſs. If you caſt your eyes in the night upon the Stars, or in the morning upon the morning ſtar: He is called, The bright morning ſtar. If you behold your own Body: He is called the Head, and the Church the Body. If you look upon your own Clothes: He is called your Rayment; Put ye on the Lord Jeſus. If you behold your Meat: He is called Bread, The Bread of life. If you look upon your Houſes; He is called a Door. If you look abroad into the fields, and behold the Cattel of the fields: He is called, The good Shepherd; He is called, The Lamb; He is called, The fatted Calf. If you look upon the Waters: He is called, A Fountain, The Blood of Chriſt a Fountain. If you look upon the Stones: He is called, A corner Stone. If you look upon the Trees: He is called, A Tree of life. What is the reaſon of this? Surely, not only to way-lay your thoughts, that whereſoever you look, ſtill you ſhould think of Chriſt: But to ſhew, that in a Spiritual way, and ſence, He is all this unto the ſoul. And you may obſerve, that theſe Titles, and Names, they are not barely, and nakedly given to Him; but ſtill with ſome ſpeciality, ſome mark or other. He is not barely called the Shepheard; but the good Shepheard. He is not onelyonly called a Lamb; but the Lamb ſlain from the begining of the world. He is not barely called the Light; but, The true Light, the Light of the world. He is not barely called Bread; but, The Bread of life. Now you know why Adam at the firſt gave Names unto the Creatures: according to their names was their Natures, was their conditions, and Adam, our firſt father Adam, was not miſtaken when he gave the names. And do you think, Chriſt the Second Adam, when he gives theſe names unto himſelf, that he is miſtaken? Certainly, he is not miſtaken, he is all this. And therfore as the Apoſtle ſpeaks in the 3. Col. 11. you reade it, Chriſt is all in all: but better, He is all things, in all perſons: or all things, foreignin all things: He is all things. Whatſoever good there is found in any man, 'tis from Jeſus Chriſt. Surely may one ſay, The Lord is our ſtrength, Surely may we all ſay, the Lord is our ſtrength, the Lord Jeſus is our righteouſneſs: Whatſoever Grace, or holineſs the Saints have, they have it from Jeſus Chriſt.
You will ſay, Object. This, though it ſeem to give much to Chriſt, it derogates from the Father: for if all be from Jeſus Chriſt; then nothing from the Father, and ſo it derogates from God the Father.
No, Anſw. It does no way derogate from God the Father. The Apoſtle Paul was much in this Doctrine that now I am upon,Rom. 1.7. and yet he honored the Father too. Grace and Peace (ſaies he) from God our Father, and from our Lord Jeſus Chriſt. Though al Grace be from Chriſt, yet Grace and peace from the Father too, (ſaies he) from God our Father. And having ſhown in the 7. of the Romans, That being married unto Chriſt, and dead unto the Law, that therefore we ſhould bring forth fruit. (as in the 4. verſe,) Wherefore my Brethren, ye alſo are become dead to the Law, by the Body of Chriſt, that ye ſhould be married to another, even to Him who is raiſed from the dead, that we ſhould bring forth fruit unto God. He does not ſay, That we ſhould bring forth fruit unto Chriſt; but that we ſhould bring forth fruit unto God. The Father and Chriſt are one:Joh. 10.30 I and my Father are one (ſaies Chriſt.) In honoring Jeſus Chriſt, you honor the Father; as in honoring of the Father you honor Chriſt.
You will ſay, Wherein is the honor to the Father, Queſt. according unto this Truth? how does this any way make to the honor of God the Father, that all Grace is from Jeſus Chriſt?
Yes! for, Firſt, Anſ. Though all Grace be immediatly given out of the hand of Chriſt, all grace from Him, and He gives it out; He is Commiſſioned, and defigned, by the Father to do it: He does but the Fathers work.Ioh. 6.38 I came not to do my own will, but the will of Him that ſent me. Was it any diſhonor to Pharoah, that Joſeph gave out the bread in the time of famine? No, becauſe he was Commiſſioned by Pharoah to do it. And ſo now, If Jeſus Chriſt have a Commiſſion from the Father to do this, 'tis no diſhonor to the Father: and a Commiſſion He hath, He will ſhew you it under hand, and ſeal; Him hath God the Father ſealed. Ioh. 6.27ſo ſaies Chriſt.
Again, Though all Grace come immediately out of the hand of Chriſt, all Grace from Him, and He gives it out: Yet He is furniſh't, and accompliſh't with ability unto this great Office by God the Father. Iſa. 61.1. The Spirit of the Lord is upon me, (ſaies he) and He hath anointed me to open the priſon dores to Captives &c. Now, is it any diſhonor to God, that the Sun does diſtribute, and give out light, and heat unto all the Creatures? No, but rather an honor to Him: for when a man ſees ſo glorious a creature as the Sun, that gives out light, and heat unto all the creatures here below; he lifts up his hands, and ſaies; Oh! what a glorious God have we, that hath furniſhed this creature with theſe abilities? So now, when a man conſiders Chriſt, as this great Sun of righteouſneſs, diſtributing His Graces to all the Saints; will it be any diſhonor to God the Father that He is in this Office, ſeeing He hath furniſhed Him hereunto? Surely no, they will-rather lift up their hands and ſay, Oh! what a good God have we, that hath furniſhed Chriſt with all theſe abilities for our poor ſouls?
Again, Though the adminiſtration of things be in the hand of Chriſt, the right is in the Father: and when Jeſus Chriſt hath done His work, He will give up the Kingdom to the Father:Ioh. 6.44 Mat. 11.27 in the mean while, None comes unto the Son but whom the Father draws And None comes unto the Father, but he unto whom the Son reveals him. Is it any diſparagment unto a man, to have a wiſe, a potent, a great man to his child?Pro. 10.1 A wiſe ſon, makes a glad father (ſaies Solomon.) Indeed, if the Father, and the Son were two, they might be enemies: but Chriſt and the Father are one:Joh. 10.30. I and my Father are one: and therefore, in honoring of Jeſus Chriſt, you honor the Father alſo.
But you will ſay, Queſt. Was there no creature in all the world, that was fit to make this great truſt over to? Why hath God the Father put Chriſt into this Office, that all Grace ſhould come out of His Hand? Was there no creature that was fit for this work but Chriſt alone?
No, Anſ. This truſt would have broke the back of any Creature: no Creature in Heaven or Earth, as a meer creature, was able to purchaſe this truſt; he had not a ſtock, and Eſtate of Grace enough by him: Chriſt Himſelfe hath it by purchaſe: For he being the Second Perſon, the Apoſtle tels us,Phil. 2.7.9. He emptied Himſelf, and became of no reputation; wherefore God hath given Him a Name above every name, that in the Name and ſtrength of Jeſus Chriſt we ſhould be more than Conquerers. He had a great Eſtate by Him, He was the Second Perſon: Yet notwithſtanding, this purchaſe was ſo great, that (ſaies Paul) He emptied Himſelf. Surely no Creature in Heaven and Earth was able to come to this purchaſe: He that muſt be the worlds Joſeph, to give out bread of Grace to all the world, the Saints in the world; He muſt have infinite Knowledge; to know the wants of Gods Peopel: and He muſt have infinite Mercy, and Patience, and Goodneſs to pitty them: and He muſt have infinite Power, to reach it forth unto them, which no creature hath, and therefore no creature at all fit for this work.
Beſides, God the Father hath ſo ordered things in the diſpenſations of His Grace, that he might take the moſt comentment, and complacency, and delight in the duties, and ſervices of his People: this is the only way to it. This is my beloved Son (ſaies he) in whom I am well pleaſed. Mat. 3.17.If there be a garment that is laid with gold-lace, hung or ſtuck full of Pearls; though the Cloth of the garment be not much worth; yet becauſe of the gold-lace, and the Pearls that are upon it, you count it very precious. Such are our duties; the Cloth of our duty is not much worth, but becauſe of the golden-lace, and the Pearls of the Graces of Jeſus Chriſt, they are very precious. 'Tis not in regard of our duties, as in regard of your flowers, or poſies: let a flower, or poſy be never ſo ſweet, they receive not any of the ſweetneſs from the boſom that it ſticks in: the poſy does ſweeten the boſom, but the boſom does not ſweeten the poſy. I but now, the duty that is ſtuck in the boſom of Jeſus Chriſt, is ſweetned by the boſom, by the boſom that it ſticks in. Pray mark therefore what is ſaid in the 11. of the Canticles for this purpoſe. (Saies the Spouſe at the 12. ver.) When, (or while) the King ſitteth at his table, My ſpikenard ſendeth forth the ſmell thereof. My Spikenard: what is that? The Graces, and the duties, and the ſervices of Gods People, they are His Spikenard: this Spikenard ſendeth forth the ſmell thereof, while the King ſitteth at his talbe; while it is in the preſence of Jeſus Chriſt; whilſt the poſy is in His boſom it ſmels ſweet, elſe it does not. Now God the Father, (I ſay) He hath ſo ordered things, that He may take a complacency, and contentment in the duties, and ſervices of His People, and therefore it is that all their Graces they come from Jeſus Chriſt, by vertue of Him.
It will be Objected yet. Object. It ſhould ſeem that all Grace does not come from Chriſt; no, nor from God the Father neither: for in the 16. of the Proverbs, and the 1. verſe it is ſaid, (as ſome tranſlations reade it) The preparations of the heart are of man, but the anſwer of the tongue is from the Lord. If a man can prepare his heart, that is a great matter: but now (ſaies Solomon) The preparations of the heart is of man, but the anſwer of the tongue is from the Lord: Surely therefore, all is not of Grace, and all is not of Chriſt.
By way of Anſwer, Anſw. 1 I ſhall ſay theſe Three things.
Firſt, The meaning of this place cannot be according to this Objection: for then, (as Bradwardine does well obſerve) the greater ſhould be given to man, and the leſſer ſhould be given to God: for it is a greater thing for a man to Prepare his heart, then for him to ſpeak words when his heart is prepared. And then again (as Auſtin obſerves) this would be contrary to other Scriptures: for our Savior Chriſt,Joh. 15.5 He ſaies, Without me ye can do nothing: Yes, might a man ſay, according to Solomons Doctrine, I can prepare my own heart, and that is a great duty. And ſo; whereas the Apoſtle ſaies, We are not able for to think a good thought: 2 Cor. 3.5.A man might ſay, yes, but according to Solomons Doctrin, I am able to prepare my own-heart. The meaning therfore, of this place, cānot be according to this objection.
The ſcope therefore, (Secondly) of this place is this: To ſhew the vanity, and the boot-leſneſs of all our thoughts without God. Let a man think, and think, and ſpend his heart in thought-fulneſs, all is in vain unleſs God go along with him: for God can come between his heart, and his lips▪ So it was with Balaam; he prepared his heart for to curſe the people; but God came between his heart and the preparation, and he gave an anſwer of bleſſing: contrary to the preparation of his heart. That is the ſcope of the place, to ſhow the vanity of the preparations of our hearts to any buſyneſs, unleſs we take God along with us.
Thirdly. This place is ſo far from ſpeaking againſt the Doctrine in hand that it ſeems to ſpeak for it. For according to the Hebrew, the words may be read thus: The heart preparations of man, and the anſwer of the tongue from the Lord: giving both heart, and tongue into the hand of the Lord. And if it be ſo, that after a man hath prepared his heart unto any work, God is able to come between the heart and the lip, and to give in another anſwer into the mouth then what was intended in the heart: this ſhows, that all is of God, that all is of Grace; and ſo this place does rather confirm the Doctrine that I am now upon.
I but yet it will be ſaid then. Grant it, Object. that all Grace is from Chriſt, that whatſoever Grace a man hath, he hath it from Jeſus Chriſt: Yet ſo, as that when a man is converted, and drawn to Chriſt; there is a principle, or a habit of Grace infuſed into the ſoul, whereby through ordinary concurrence, and aſſiſtance from God, a man is able for to walk graciouſly without freſh aſſiſtance: For example, When the Lord made the world in the beginning, He gave unto the creatures a power to bring forth their like: He gave unto the Beaſts a power to bring forth their like: He gave unto Plants, unto Herbs a power to bring forth their like: He gave unto Man a power to bring forth his like; and ſo, Grace being but a creature, He gave alſo unto Grace, a power to bring forth gracious actions without freſh aſſiſtance, only by ordinary concurrence: yet becauſe that this firſt habit is infuſed and comes from God, this is ſaid to be from Chriſt, and from Grace; ſo that though all is of Grace, and all is from Chriſt, yet all is not from Chriſt in regard of freſh aſſiſtance.
Give me leave to anſwer this. Yes, Anſ. all is from Jeſus Chriſt, all Grace is from Jeſus Chriſt in regard of freſh aſſiſtance too.
For although in the beginning God made a Covenant of works with man, and then gave that Grace, that he had a power to bring forth it's like: Yet now the Lord, hath brought us under a better Covenant, a better Covenant than the former was. In the Firſt Covenant that God made with us, and with Adam; the Lord gave man a great ſtock of Grace, but gave him no promiſe of perſeverance; but now he hath. In the Firſt (indeed) God gave man a great ſtock of Grace; but Satan being a ſtronger than man, came upon him, and beguil'd him of it. Now though the Lord does give a Chriſtian leſs grace in his hand for the preſent; yet He hath laid it up in ſo ſafe a hand, that though Satan, a ſtronger than he, does come down upon him, he is not able to wreſt it from him, or beguile him of it, becauſe 'tis in the hand of Chriſt, that is a ſtronger than he: And Jeſus Chriſt, by a Compact with the Father from all Eternity, hath engaged Himſelfe to do it, to give forth Grace, and Aſſiſtance to all the Elect, according to all their needs. So that (I ſay) now, all Grace is from Jeſus Chriſt in regard of freſh aſſiſtance. Therfore the Pſalmiſt prayes thus: Lord open thou my lips, Pſal. 51.15.and my mouth ſhall ſhew forth thy praiſe. Lord, though thou haſt given me habitual Grace, yet if I have not freſh aſſiſtance from thee, for to open my lips, my mouth will not ſhew forth thy praiſe.Pſa. 119.18. And ſo again, Lord open mine eyes, that I may ſee the wonders of thy Law. And to this purpoſe 'tis in the 17. Pſalm, and the 5. verſe, (ſaies David) Hold up my goings in thy paths, that my foot-ſteps ſlip not. (Mark I pray) David ye know was a godly man, hee had a habit of grace: Now Lord (ſaies David) as for the buſineſs that is between Saul and me, thou knoweſt I am in thy way: yet Lord (ſaies he) though I be in thy way, and have a habit of Grace, yet if thou doſt not hold up my ſteps; if thou doſt not give me freſh aſſiſtance, I ſhall fall, I ſhall ſlip: Hold up my going in thy paths, that my foot-ſteps ſlip not. Does not the Apoſtle ſay,Phil. 2 13 The Will, and the Deed is from God? You may obſerve, that the Graces of Gods People, they are called in the new Teſtament,Gal. 5.22 The fruits of the Spirit: They are not called the fruits of a former habit, but they are called, The fruits of the Spirit. And indeed, if all grace were not from Jeſus Chriſt in regard of freſh aſſiſtance; truly, then might a man have wherein to boaſt: (as Bradwardin reaſons the caſe) For (ſaies he) though a child have his being from his father; his Education from his father; Learning, Military skill: yet notwithſtanding, the valour of an action being his own, he hath in oppoſition to his father wherin to boaſt: True, I confeſs indeed, I had my being from my father; I had my Nature from my father; I had my Education from my father; I had this Skill from my father: But the proweſs, and the valour, and the ſpirit of the action is all mine own; and he hath wherein to boaſt. So if he hath the Habit only from Chriſt, he hath wherewith to boaſt: True, I had the Habit, the Grace from God; I but the ſpirit of the action, that is mine own; he had wherein to boaſt. But there is no room for boaſting: and therefore all Grace is from Chriſt in regard of freſh aſſiſtance.
It will be yet ſaid, Obj. But if all Grace be from Chriſt in regard of freſh aſſiſtance too: Why is it ſaid, that we Repent; and we Beleeve; and we Obey? for if all Grace in regard of the very work, be from Chriſt; if Jeſus Chriſt do work al our works; Why is it not rather ſaid, That Chriſt does Repent; and Chriſt does Beleeve; and Chriſt does Obey?
I anſwer, No. You know the Perſons that are Reſponſal: Anſ. If I owe a man a Thouſand pounds, and have never a penny to pay it; and another man he comes, and lends me the money, and goes along with me to the Creditor, the bond is taken up, and acquittance made, diſcharge made: He is not ſaid to have paid the money, but I am ſaid to pay the money that am Reſponſal: So now, you are Reſponſal: and therefore, though ye have all ſtrength from Chriſt to do it, yet you are ſaid to Repent, and Beleeve, and Obey. The Devil is not ſaid to commit Adultery, and commit Murder, yet by his inſtigation 'tis done. The Sun does work with the Tree, when the Tree does bring forth fruit and yet 'tis not ſaid that the Sun brings forth an apple, or brings forth fruit: becauſe the Sun does work as a univerſal Cauſe, and the Tree as a particular Cauſe. So now, though Jeſus Chriſt does work in all your workings; yet He is not ſaid to Repent, or Beleeve, or to Obey; becauſe He works as a univerſal Cauſe; and you work as a particular Cauſe Only behold here the mirrour of Grace: All is of Chriſt; and yet all is Ours: all is ours in Denomination, and al is Chriſts in Operation: all is ours in regard of Incouragement; and all is Chriſts in regard of Glory: al is ours in regard of Reward; and all is Chriſts in regard of Honor. Here's Grace! here's the myſtery of Grace! but ſtill all, whatſoever Grace a man hath, he hath it from Jeſus Chriſt.
I but, Queſt. will you ſay, To what end is this Doctrine opened, thus largely opened, and preſt; What good is there that does come thereby?
What good! Anſw. What good would you have? What good would you do? Would you have the Lord Jeſus Chriſt to become your ſtrength? The way to have Him to become your ſtrength, is to count Him ſo; Look I pray upon the 31. Pſalm, the 2. and 3. verſe, Be thou my ſtrong Rock, for an houſe of defence to ſave me: for thou art my Rock, and my Fortreſs. Be thou my Rock, for thou art my Rock: What kinde of Argument is this? Yes, 'tis a good argument: The way to have Chriſt our Rock, is to account Him our Rock: My very reſting upon the Promiſe, does make it mine: and your very reſting upon Jeſus Chriſt doth make Him yours: and what will make you reſt more upon Him, then to ſee that all is from Him?
Again. Would you have your hearts warmed with love unto Jeſus Chriſt? indeed our whol life ſhould be nothing elſe but an expreſſion of love to Chriſt, as Chriſts life, and death was nothing elſe but an expreſſion of love to us: Now ſaies a gracious ſoul, Is this true indeed, that all Grace is from Chriſt? that whatſoever Grace the Saints have, they have it from Jeſus Chriſt? that there is not a good thought in my heart, but runs through the heart of Jeſus Chriſt before it does come at mine? what infinit cauſe then have I to love Jeſus Chriſt!
Again. Would you live in Dependance upon Chriſt, for Grace, for Truth: the ſerious conſideration of this truth will help you to it. I confeſſe indeed, (will ſome ſay) when I look upon my ſelf, I am a man or woman of ſuch poor gifts, or parts, that I have no hope, I am afraid I ſhall never attain to the Truth of the time; but is it ſo, that all is from Jeſus Chriſt? whatever Grace the Saints have, they have it from Jeſus Chriſt? Why may not I know the Truth of the time as well as another? I will yet wait on Jeſus Chriſt.
Again. Would you walk Humbly? Be very humble, and get a ferious, and deep humiliation for ſin committed? the ſtudy of this truth will help you do it. You know what the Prophet Iſaiah ſaies: Oh! Lord, (ſaies hee) wo is me, Iſa. 6.5.I am undone, I am undone! Why? what's the matter? Oh! (ſaies he) mine eyes have ſeen the King. If you look into the 3. Chapter of Matthew, you will find there, in John the Baptiſt, ſuch a ſelf-humbling ſpeech, Chriſt-advancing ſpeech, as you ſhal not meet with many of the like again: Sales he, (at the 11 verſe) Whoſe ſhoes I am not worthy to bear: or as other Goſpels hath it: Whoſe ſhoes latchet I am not worthy to unlooſe. Beloved! I pray confider it a little: John, then which there was not a greater, the great Preacher that al the Countrey followed: John cryes out & ſaies, Whoſe ſhoes latchet I am not worthy to unlooſe. What made him think thus? what wrought his heart into this humble this ſelf-denying frame? The very Doctrine we are now upon: ſaies he, I indeed baptize you with water unto repentance; but He that cometh after me is mightier then I, whoſe ſhoes I am not worthy to bear: he ſhal baptize you with the holy Ghoſt & with fire. As if he ſhould ſay thus: I may baptize you outwardly, but the efficacy of al theſe ordinances it is from Jeſus Chriſt, & therefore, becauſe the efficacy of every ordinance is from Jeſus Chriſt, ſaies he, as for me, I am not worthy to bear His ſhoes, to undo His latchet.
Yet further (in the general) Would you be Fruitful? would you be fruitful in your life and converſation? People, they complain of Barrenneſs: Would you be Fruitful? Obſerve what courſe the Gardiner takes with the Apricock: This is a fruit (ſaies he) that will not grow every where; but ſurely, if it will grow any where, it will grow upon the back of this Chimney, the warm heat, the heat of the Chimney wil nurſe it up: Or elſe it wil grow againſt that Wall, I'le ſet it in the face of the Sun, that it may have the ſmiles of the Sun-beames, and then it will grow: he ſets it there, and then it grows, and brings forth a pleaſant fruit. Doeſt thou complain thou art not fruitful; what's the reaſon? may be thou grow'ſt in the ſhade; may be thou grow'ſt in the ſhade: but come and bring forth thine heart, ſet it in the Sun, under the warm beames of the love of Jeſus Chriſt; ſee if thy heart be not fruitful then. And beloved, what greater love then this, That Jeſus Chriſt hath dyed for ſinners? that He hath dyed for ſinners? that He hath purchaſed all Grace for ſinners? and He keeps their ſtock in His own hand, to give it out unto them according to all their wants? Here is love! Here is grace! This is the way to be fruitful:
I come to the Application.
Is it ſo,Applic. That all Grace is from Chriſt that whatfoever Grace the Saints have, they have it from Jeſus Chriſt; Chriſt Meriting, and Chriſt Working: That all our Efficiency; and Sufficiency; and Al-ſufficiency if from Chriſt: That He is the great Joſeph, the worlds Joſeph; the Lord-Keeper of all our Graces; the Lord-Treaſurer of all our comforts; Then, Oh! what infinite cauſe have we all, to advance, and lift up the Name of Jeſus Chriſt, to hallow Jeſus Chriſt, not verbally, but really. Cōmanded ye are to honor your parents: they give you a Being, and yet by that Being, you are brought forth under the wrath of God; but yet honor them, becauſe you have your being from them: I, and by your birth, and by your nature expoſed unto the wrath of God for ever: Yet honor them, becauſe you have your being from them.
And ſhall wee honor our parents becauſe we have our outward being from them? and ſhall not we honor Jeſus Chriſt, from whom we have the being of all our Graces, the being of our ſouls unto all Eternity? What infinite ingagements are upon us all to honor Jeſus Chriſt.
You will ſay unto me: Queſt. This indeed does naturally follow: but how ſhall we honor Jeſus Chriſt according to the heighth of this Doctrine? how ſhall we honor Jeſus Chriſt according to the heighth of this Truth, that is now before us? Give me leave to ſpend ſome time in this: this is that I have bin driving at all this while. Some particulars herein.
Firſt. Ye cannot honor Jeſus Chriſt, Anſ. Ʋnleſs that you do offer up your own Chriſt unto him: I ſay, unleſs you offer up yor own Chriſt to him; I mean, your natural Chriſt to him. Some there are, that make a Chriſt of their goad meaning, and think to be ſaved thereby; reſt upon that, & think to be ſaved thereby. Some reſt upon an honeſt, and ſober Converſation, & think to be ſaved thereby. Some reſt upon their Duties, inlargments in Duties; and think to be ſaved thereby. Some reſt upon their very reſting; truſting is not to be truſted to: but ſome reſt upon their very reſting, and think to be ſaved thereby. Some reſt upo thoſe Injoyments, and Sweetneſſes that they meet withall in duty, and think to be ſaved thereby. Beloved! you may obſerve That when the Lord commanded His People in the old Teſtament to honor Him, He commands them to ſacrifice ſuch things to Him, which other Nations did make their Gods: they ſhould ſacrifice ſheep, and oxen, and birds; ſuch things they ſhould offer up unto God, that others did worſhip as God: Plainly teaching this, That he that will honor God, muſt give that unto God which the world makes it's God. So ſay I, if you would honor Chriſt, you mſt give that up unto Jeſus Chriſt, which other men do make their Chriſt. Many falſe Chriſts there are that are made by men: you cannot honor Jeſus Chriſt, if you don't give up thoſe to Him.
Again. You cannot honor Jeſs Chriſt, If you count it a ſmall matter to belong to him. A ſervant that honours his maſter, does count it a great matter to belong to Him. And therefore David, he does title ſome of his Pſalms ſo: A Pſalm of David the ſervant of the Lord: He does not ſay, A Pſalm of David the King of Iſrael; but, A Pſalm of David the Servant of the Lord: Counting it more honor to be the Lords Servant, then to be King of Iſrael; he counted it a great matter to be the Lords Servant, becauſe he honored the Lord. Thoſe that honor Chriſt, they look upon the things of Chriſt as great matters: the words of Chriſt, as great works: and the Ordinances of Chriſt as great matters; and a great matter to belong to Chriſt: and if they loſe any thing, or loſe any friend; they will relieve themſelves here; Oh! but yet I belong to Jeſus Chriſt, yet I belong to Jeſus Chriſt.
Thirdly. Ye cannot honor Jeſus Chriſt, and give the worſt to Him. Abel honored God, and he offered the beſt; and becauſe he offtered the beſt, therefore he honored God. If I be a father, Mal. 1.6 & 8. Pro. 3.9.where is mine honor? (ſaies the Lord.) Why bring ye the leane, and the maimed, and the feeble? Honor the Lord with thy ſubſtance, and with the firſt fruits of all thine increaſe, (ſaies Solomon.) Obſerve therefore, what is your beſt, and what is your ſubſtance, and what are your firſt fruits? and give them up to Chriſt. Young men, young men & women; the beſt of your yeers; the beſt of your ſtrength, the beſt of your time is to be given to Chriſt: ye cannot honor Jeſus Chriſt, and give Him the worſt: Oh! that the old people would be much humbled; and the young people would be much incouraged: you cannot honor Jeſus Chriſt, and give the worſt to Him.
Fourthly. Ye cannot honor Jeſus Chriſt, And deſpiſe the choice work of Chriſt. What is the choice work of Chriſt? Grace, Grace is the choice work of Chriſt, that comes out of His hand; and the worſt name that you can give it is; to call it Hypocriſy. Some there are, that looking upon the lives of godly men, they ſay: I but he is all Hypocriſy, and they are Hypocritical. Yea, and ſome poor ſouls there are, that when they look upon their own ſouls, they conclude and ſay; I but, 'tis all Hypocriſy; I prayed at ſuch a time, but it was all in Hypocriſy: I but what if it be the Grace of Chriſt? what if it prove ſo? Surely, ſurely ye cannot honor Jeſus Chriſt, and deſpiſe the choiceſt works that come out of His hands.
Again. A man is ſiad then for to honor Chriſt, When He does truſt unto Him, & reſt upon Him for help at a dead lift (as we ſpeak commonly) and the more a man does relie upon Jeſus Chriſt in ſtraights, and in the time of Temptation, the more he does honor Jeſus Chriſt. Abraham gave glory to God, he beleeved above hope, and under hope; and becauſe he beleeved above hope, and under hope, therefore he gave glory to God, when he conſidered his own body. Man or woman, wouldſt thou therefore now honor Jeſus Chriſt? Say, True, I confeſs indeed I Have finned much; and when I look, upon my ſelf, I know no reaſon why ſuch a wretch, ſo great a finner as I ſhould be ſaved: but becauſe the way to honor Chriſt, is for to reſt upon Him; and I have diſhonored Jeſus Chriſt enough already, therefore now, through the Grace of God, I will caſt the waight of my poor, guilty ſoul upon Jeſus Chriſt; yea, for that very reaſon will I leave the waight of my guilty ſoul upon Him, becauſe thereby I may honor Him.
Agtain. The way to honor Ieſus Chriſt, is, So to walk, and ſo to live; as the men of the world may ſpeak well of the waies of Chriſt by your Converſation. Mat. 5.16.Let your light ſo ſhine before men, that they may glorifie God &c. The men of the world, will then ſpeak well of the waies of Chriſt, when a Chriſtian, that hath the Name of Chriſt in a ſpecial manner put upon him, when he does that through the ſtrength of Chriſt, which the men of the world cannot do: pray for thoſe that perſecute you; do good to thoſe that do ill to you: when a man is Abundant in the Work of the Lord, Conſtant therein, and Humble. For Abundant, you know what our Savior ſaies: In this is my Father glorified, Joh. 15.8.that ye bring forth much fruit. One Sun in the firmament, honors God the Creator more, then a hundred little ſtars. One ſtrong Chriſtian, that does much for God, honors Him more then Twenty, then a hundred weak ones.
I but though a man have Abundance of Grace, and be Abundant in the work of the Lord; yet notwithſtanding, if he be not Conſtant therein, he does not cauſe the way of Chriſt to be well ſpoken of: what will men ſay? I, he is wound up to a great height for the preſent, but ſtay a little, and you will find Him down by and by.
Yea, though a man be Abundant; and Conſtant: yet if he be not Humble, he does not honor the way of Chriſt: when a man is Abundant in good, Conſtant therein, and walks Humbly; what ſaies the world then? I, there's the man, if al Profeſſors were ſuch; I, there's an Humble man, there's a ſelf-denying man; I, if you were all ſuch, if you were all ſuch, then I ſhould like the waies of God the better. Take heed therefore, unto your lives, that you ſo walk, as that the waies of Ieſus Chriſt may be well ſpoken of by you.
In the Seventh place. Would you honor Jeſus Chriſtas you ſhould? Then own Him: own Him in evil times, and ſtand for Him in the times of general decliningt. Honor eſt Teſtimonium de alicujus Excellentia: Honor is the Teſtimony of a mans Excellency: when I teſtifie of an Excellency in aman, then I honor him; and the more I teſtifie of an Excellency in a man, the more I honor him. Now the leſs the Truth of Chriſt is; and the more deſpiſed the Ordinance of Chriſt is, and the more I ſuffer for it; the more do I teſtifie of an Excellency in Jeſus Chriſt: What! ſuffer the loſs of all for that which the world counts little worth! ô! if there be ſuch an excellency in a Truth, a ſmal Truth, a deſpiſed Ordinance; What an Excellency is there in Chriſt Himſelf! Obſerve therefore, what thoſe deſpiſed Ordinances are, and labor to bear them up, thoſe Truths that the world counts ſmal Truths, be willing to loſe much for them; ſtand for them in times of general declining; own Ieſus Chriſt in evil times; otherwaies you cannot honor Him.
I have done. Only thus: Be willing to ſtoop unto any work, (though it lies much below your condition) for Jeſus Chriſt; and ſay, that you are not ſufficient unto ſuch a work: when you have done the work, ſet the Crown upon the head of the means, that is moſt properly Chriſts. Some means are Natural, and ſome Inſtitutional: Some means that are neer unto Chriſt: Some means that ye uſe in a work, that are more properly Chriſts: Chuſe to ſet the Crown upon the head of the means that is neereſt to Ieſus Chriſt. Thus doing, ye ſhall honor Ieſus Chriſt. And Oh! my Beloved, Why ſhould not we all now ſet our ſelves for to honor Him? not in word, but in deed to honor Ieſus Chriſt? He hath done all for our profit, why ſhould we not do all for His honor? God the Father honors Ieſus Chriſt, why ſhould not we honor Ieſus Chriſt? you that have had the experience of this Truth, as I make no queſtion but there are many here, that have had the experience of it; that whatſoever Grace the Saints have, they have it from Ieſus Chriſt: you (I ſay) that have had the experience of this Truth; Oh! labor now to advance, to lift up the Name of Ieſus Chriſt: Oh! that our whole life, might be nothing elſe, but a Chriſt-advancing life! you that have the experience of it, labor, not in word, but in deed to lift up the Name of Ieſus Chriſt.