sometimes from the East sometimes from the West sometimes from the North sometimes from the South It alwaies cooleth and for the most part cleareth the air And this activenesse is also proper to the Holy Ghost in all these kinds He worketh first Constantly for what is true of the Son is also true of the Holy Ghost My Father worketh hitherto and I work Joh. 5.17 For in all works ad extra the Trinity is undivided He was active in the Creation The spirit of God moved upon the waters Gen. 1.2 He is active also in the Regeneration Joh 3.5 Except a man be born of water and of the spirit he cannot enter into the Kingdome of heaven 2. Strongly for he plyeth the humble to the bent of his will and breaketh the stubborn from the strength of their own will Is 42.1 I have put my spirit upon him What then A bruised reed shall he not break He shall but bend the humble yet he shall bring forth judgement unto victory he shall overthrow the stubborn This wind breaketh the Cedars even the Cedars of Lebanon Ps 29.5 3. Subtilly for he purgeth both the companies and the consciences of men evill persons outwardly evill desires inwardly are the chaffe which this wind scattereth away His fan is in his hand and he will throughly purge his floor Mat. 3.12 4. Variously for he bringeth sometimes flashes of elevation Elijahs Chariot sometimes showers of humiliation Peters tears He bringeth forth the lightning with the rain Ps 135.7 He bloweth with his wind and the waters flow Psal 147.8 Sometimes from the East by opening the bloody rising of originall sin sometimes from the West by reflecting the bloody setting of the Sun of righteousness sometimes from the South through the warm and calm gale of peace and prosperity sometimes from the North thorough the blustering blasts of persecution and tryall It cooleth and refresheth the conscience by quenching the scalding heat of concupiscence and cleareth it from clouds mists and fogs of sin and from ignorance the cause from fear the effect thereof by bringing in true light the Sun of Faith the Moon of Hope the Stars of Charitie O hearken then for the motion of this active wind It is not idle in it self let it not be idle unto thee Receive not the grace of God in vain but rather cry and call Arise O North and come O South and blow upon my garden that the spices thereof may flow forth Can. 4. that so awaiting and desiring it thou mayst not onely hear the sound of it but be carried away in the force of it yea be turned into it for that which is born of the spirit is spirit That thou mayst be made active as it is active Constantly that thou bee not weary of well doing Gal. 6. Strongly that in all things thou be more then conqueror Rom. 8. Subtilly that thou try all things and choose that which is best Phil. 1. Variously that thy love may abound yet more and more that thou mayst sowe liberally and reap also liberally 2 Cor. 9. And so much of the first signe or symbole The wind the second is the Fire As in the wind so in the fire also I observe two properties well agreeing to the Holy Ghost namely light and heat First Light is a naturall property of the fire of our common fire For indeed the elementary fire in its own sphere shineth not because of its subtilnesse and the infernal fire of hell shineth not because of its grossnesse yet our fire being of a mixt nature hath light as well as heat Light to shew it self to us us to our selves others to us us to others and to discover and manifest all And this also is proper to this Heavenly fire even Light The holy Spirit though in his own sphere he is so subtile in his own nature so pure that he cannot be visible for No man hath seen God at any time yet is he come down to us in light and hath brought us Lumen superius Interius Exterius Upper Inner Outward light 1. Lumen superius light to see God that is Faith The naturall light can shew to the eye but colours or superficies not substances But this light sheweth to the Soul him that is the substance of all things In whom we live and move and have our being Act. 27.28 In whom all things consist Col. 1.17 For by this light Moses saw him who is invisible Heb. 11.27 and by this light all the godly doe walk We walk by faith not by sight 2 Cor 5.7 2. Lumen interius Inner light that is Conscience Ye were once darknesse but now are light in the Lord. Eph. 5.8 Why The reason goes before there ver 5. for this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the Kingdom of Christ and of God Ye were darknesse when ye knew not that now are yee light now yee do know it This is that light which God sent by Saint Paul To open their eyes that they might turn from darknesse to light and from the power of Satan to God Act. 26.18 This is that rejoycing light 2 Cor. 1.12 Our rejoycing is this the testimony of our Conscience This is that humbling light that sheweth the vileness of our condition naturall Dust thou art and to dust thou shalt return Gen. 3. And the miserablenesse of our condition spirituall I was shapen in wickednesse and in sin hath my mother conceived me Ps 51. 3. Lumen exterius Outer light that is charity He that saith he is in the light and yet hateth his brother is in darknesse untill this time he that loveth his brother abideth in the light 1. Joh. 2.9 This light maketh us see all men alike so that we have not the faith of our Lord Jesus Christ in respect of persons Jam. 2.1 that we be ready to honor all men and to despise none This light helpeth us to see the necessities of our brethren that we may relieve them Charity is bountifull 1 Cor 13.4 To take notice of the infirmities of our brethren that wee may bear them Restore such a one in the spirit of meeknesse bear yee one anothers burthen Gal. 6.1 To observe the faults of our brethren that we may reprove them Have no fellowship with the unfruitful works of darknsse but even reprove them rather Eph. 5.11 Yea this light will guide us so to look on and to follow the foremost that wee our selves shall become lights and leaders of the hindmost Phil. 3.17 Shining as lights in the world and holding forth the word of life Phil. 2.13 Yea this light will keep us from glosing and colouring and make us shine clearly and truly even to be indeed what we seem in shew For all things when they are reproved of this light are manifest for it is this light that maketh all things manifest Eph. 5.13 What then Seeing that this light is come into the world let
mire for else thy washing will not be according to that proverb Aethiopem lavare the washing of a black Moor which is but lost labour and doth neither good nor harm but according to that laterem lavare the vvashing of a brick which turnes to the worse even to defile the washer himselfe and to make the washed fouler then before for it had been better for them not to have known the way of righteousness then after they have known it to turn from the holy Commandement 2 Pet. 2.21 And when the unclean spirit is gone out of a man and returneth again the end of that man is worse then the beginning Mat. 12.43 It is a kind of despite to the spirit of Grace and as much as in him lyeth he defileth his washer But let us come to the point Of his fulness All waters how divers soever in their rising and flowing have one common originall from whence they flow that is the sea Unto the place from whence the rivers come thither they return again Eccl. 1.7 And all Grace how different soever in gifts have one common originall that is God himself the unmeasurable sea of goodnesse God the Father Sonne and Holy Ghost for opera Trinitatis ad extra sunt indivisa the works of the Trinity towards the creature are undivided Grace floweth from the Trinity And though Creation be appropriated to the Father Redemption to the Son and Sanctification to the Holy Ghost yet that is but to express the distinction of persons not to make any division of nature or separation of work in the Deity But the Holy God indeed most properly is the fountain of Grace as being not onely ex natura but ex officio if I may so speak with reverence the Paraclet the comforter the sanctifier the spirit of sanctification Rom. 1.4 And yet is Christs fulnesse here properly enough made the fountain of Grace unto us both because all fulnesse is his or in him and because onely by and through him it descendeth unto us First because all fulnesse is his or in him both as he is God and as he is Man 1. As he is God in his divine nature all fulnesse is his for so the holy Ghost himself is his not onely in respect of unity of nature for such as the Father is such is the Son and such is the Holy Ghost but also in respect of proceeding of person for the Holy Ghost is of the Father and of the Son neither made nor created nor begotten but proceeding Yea indeed as hee is God he rather is Fulnesse of Grace then hath it It is not so properly said to be his as to be himself For whatsoever is in God it is essentially so he therefore is Fulness it self 2. As he is Man in his humane nature all fulnesse of Grace is his So Gorran will have it taken here namely his fulnesse to belong to his humane nature united to his Godhead And so is it said Col. 1.19 It pleased the Father that in him all fulness should dwel All fulness Yes all Fulness of Prophesies that were concerning him fulness of Offices that were upon him fulness of Obedience that was in him 1. Fulnesse of Prophecies for he came in the fulnesse of time Galat. 4.4 when all that was to foregoe and foreshew him was fulfilled And in his time the fulfilling of the Scriptures is diligently noted in the discourse and passage of the Gospel but most plainly Acts 13.29 They fulfilled all things that were written of him and verse 32. The promise made unto the Fathers GOD hath fulfilled 2. Fulnesse of Offices joyntly and severally Joyntly for he had as never other man had those three great Offices together a King a Priest and a Prophet Severally for he was a Prophet full of knowledge Col. 3.2 In whom are hid all the treasures of wisdom and knowledge He was a Priest full of favour compassion merit Of favour This is my beloved Son in whom I am well pleased Mat. 3. Of compassion In all things it became him to be made like unto his brethren that he might be mercisull and a faithfull High Priest Heb. 2.17 Of merit for his blood was precious Yee are not redeemed with corruptible things as silver and gold but with the precious blood of Christ as of a lamb undefiled and without spot 1 Pet. 1.19 He was a King full of Authority of Power of Magnificence or Munificence Of Authority Thou hast made him to have dominion of the works of thy hands thou hast put all things in subjection under his feet Ps 8.6 Of Power All power is given to me in heaven and in earth Mat. 28.18 Of Magnificence or Munificence He ascended up on high he led captivity captive and gave gifts unto men Eph. 4.6 3. Fulness of Obedience both Passive and Active Passive For he was a man full of sorrows Is 53.3 Active Thus it becometh us saith he to fulfill all righteousness Mat. 3.15 In a word his particular actions were so many Emblemes of his fulnesse there was an expressing of his fulnesse in them He bade fill the water pots with water that he might fill them with wine Joh. 2.7 Hee drew a full draught of fish so full that it brake the Net and filled both ships that they sunck again Luk. 5.6 Hee filled first five thousand bellies and then twelve baskets with five loaves and two fishes Mat. 14.19 He filled his Disciples with the Holy Ghost For first he promised I will send the promise of my Father upon you Luk. 24.49 and then he fulfilled it And they were all filled with the Holy Ghost Act. 2.4 From hence we may draw use both of Invitation and of Imitation 1. Of Invitation for besides that Christ by word inviteth making proclamation of his fulnesse Ho every one that thirsteth come ye to the waters Is 55.1 His very fulnesse it self sufficiently inviteth us The Proverb is Good wine needs no bush but this wine of Christ is both good in quality and much in quantity it inviteth therefore to it self Every man delighteth in fulnesse Dulciùs ex ipso fonte bibuntur aquae 'T is best drinking where we may drink our fill Suave est ex magno tollere acervo 'T is good taking where wee may take enough O then let us not mistake so much as to seek our fulnesse of content any where else but onely here in Christ where it is truly to be found The world hath a threefold supposed Deity Profit Honour Pleasure which make shew of fulness but cannot yeeld it For Solomon the wisest of men speaking not onely out of his judgement but out of his experience concludeth the world and all therein to bee so far from fulnesse of content as to be meer vanity and vexation of spirit But what good soever in the world we falsly intend or is falsly pretended to us that in Christ is truly and fully to be found Would we have wealth his riches are unsearchable Eph.
Ho. 38. ad pop de humilitate quiete opus mihi reddis impossibile thou makest me think it impossible to be done For I cannot think but if it were possible to be done thou who art so earnest in speaking of it wouldest not faile in performing it Yea it makes men hate goodnesse and blaspheme the author of it Thou that maketh thy boast of the Law thorough breaking the Law dishonorest thou God for the name of God is blasphemed among the Gentiles thorough you Ro. 2.23 Indeed we should be all teachers Let the word of God dwell in you plenteously in all wisdom teaching and admonishing your own selves in Psalmes and Hymnes and spirituall songs Col. 3.16 Let us consider one another to provoke unto love and good works and let us exhort one another Heb. 10.24 But facilior est per exempla quam per praecepta docendi via the easier the stronger and indeeed the more generally required way of teaching is by examples rather then by precepts Fire and water are said to be good servauts but bad masters Now fire and water are emblems of the holy spirit whose work if it make thee docible in respect of obeying to be a good servant it is to thy profit and and benefit But if it make thee docible onely in respect of commanding onely to be a good master it is to thy hurt and damage The Pharisees were good masters requiring much of others They bind heavy burthens and grievous to be born and lay them on mens shoulders But they were bad servants practising little themselves They themselves will not move one of those burthens with one of their fingers Mat. 23.4 They turned the work of the holy Ghost the quite contrary way they were not like Christ who did both do and teach for they taught much and did little Their righteousnesse was Verball 2. It was also formall only in outward appearance woe be to you Scribes and Pharisees hypocrits for ye make clean the outside of the cup and of the platter but within they are ful of extortion and excess Mat. 23.25 This must needs be a hainous evill and highly offensive unto God for as much as it goes about to mock and deceive him which is impossible because hee sees the heart as well as the hand and therefore in vain do we cleanse our hands if we do not also purge our hearts from wickednesse The Apostle forbids eye-service to be done to our bodily masters but happy are wee if to our heavenly master wee rightly perform it For then we will do it with heart as well as with hand because his eye is equally on both The Syrians thought the Israelites God to be the God of the mountaines and not of the vallies 1 Kings 20.23 Belike they thought he could not see them there Yes he seeth the lowest vallies of the heart Thou understandest my thoughts long before Ps 139. as well as the loftiest mounting of the hand According to the cleannesse of my hands in his eye-sight Ps 18.24 Yea as a curious prayer regardeth not the matter or forme of the window through which he looketh but onely the businesse that is done within so God may be said to look carelesly on the outward appearance in comparison of his earnest observation of the substance For many times he takes no notice of outward uncleannesse when he sees inward cleannesse As also certainly never any other notice of outward cleanness when he sees inward cleanness For God seeth not as man seeth for man looketh on the outward appearance but God regardeth the heart 1. Sam. 16.7 Strive therefore rather that thy leprous hand may be cleansed then thy clean hand lepred by putting it into thy bosome Exod. 4.6 The lack of this inward truth makes the Hypocrit that he can endure no tryall For he makes a fair shew in the fair sunshine of of prosperity but is blown away like chaffe before the wind of affliction And why he hath no root therefore he cannot endure the Crosse Or if he bear it Lu. 23.26 it is but as Simon either for another to suffer or but half way he will bear it but not be fastened to it he is a good doer but a bad sufferer he can be patient when he hears no reviling thankfull when he endures no crossing humble even to despair himself when other men honor him but sincerity is patient in reproach thankfull in losse semper idem even like mount Sion which cannot be removed Else alas what do we but beat the air It is not the good fight of faith when we fight without opposition A whited wall is not thoroughly discerned till it be digged Ezekiels digging the wall brought him to see the inner abhominations Ez. 8.8 The hypocrits keep their conscience like Isaiahs closed book Is 29.11 It is sealed no man can read it but the time will come when the bookes shall be opened and the dead shall be judged according to things that are written in the book Rev. 20.12 Yea when Isaiahs sealed book shall be turned into Zachariahs flying book filled with the curse of God Zac. 5.1 Jacob got a blessing by counterfeiting his elder brother Esaus hands but beware of counterfeiting our elder brother Christs hands for God is not blind as Isaac was therefore it will surely bring a curse upon us and not a blessing Wee may with the Gibeonites beguile the Church for a while with a shew of old bottles ripenesse of wisdome Clouted shooes reformation of affection Old clothes and mouldy bread humblenesse and abstinence in conversation as if our Kingdome were not of this world as if our conversation were no nearer then Heaven when notwithstanding our hearts are nearer then our heeles unto the Earth when we are of the earth earthly and wholly earthly minded and so we may be spared for a while and keep a room in the Church but onely as hewers of wood heapers up of wrath against the day of wrath increasers of fuell for that flame of Tophet the burning whereof is fire and much wood the breath of the Lord like a river of brimstone doth kindle it Is 30.33 Thirdly their righteousness was partial with nice and foolish and preposterous difference For they did not onely call some commandents little as may be gathered by that Mat. 5.19 whosoever shall break one of the least of these Commandements And by that Mat. 22.36 Which is the greatest Commandement But farther contrary to all sense and reason they made least account of the greatest and greatest of the smallest matters Ye tyth mint and cumin and have left the weightier matters of the Law Judgment mercie and faith Mat. 23.23 Behold their hypocrisie in both First in the former For can any thing be little that concerneth him who hath no measure Can the offence of his infinitenesse be lyable to lesse the nan infinite punishment Or can he love God that stroketh him on the one cheek and striketh him on the other or that
not high minded I have no proud looks but I refrain my soul and keep it low like as a child that is weaned from his mother yea my soul is even as a weaned child And so much for the first point of the Text viz. that knowing is required If ye know The second is that doing is required If ye doe It is said of our Saviour Act. 1.2 that he did doe and teach not teach onely but doe and teach And when the Disciples of John came to ask him Art thou he that should come or look we for another he satisfied them by shewing them his doings and workes The blind receive sight the halt goe the Lepers are cleansed Mat. 11. And when he would make himself known to his Disciples he shewed them his hands and his feet hee did not shew them his head Luk. 24.39 As Christ made himself known to be Christ so should we make our selves known to bee Christians Wee must shew our hands and our feet the works we doe and the wayes wherein wee walk For as a tree is known by his fruits so is a Christian known by his works Therefore Moses giveth it in charge to the people to birde the Law to their hand Deut. 6.8 Hee doth not bid them slightly lay it to their hand that they might shake it off when they would as St. Paul shakt off the Viper Act. 28. as if it were a Nolime tangere but bind it to your hand that ye may do it and continue doing it But some perhaps may say to me why do you tell us of binding the Law to our hands You should rather tell us of binding the Gospel to our heads tell not us of Fac hoc vives Doe this and thou shalt live but tell us rather of that whosoever beleeveth in him shall never dye Joh. 11.26 What need we take thought for doing when as Christ hath done all for us already He is the Lord our righteousness Jer. 23.6 Thus do many deceive themselves with a dead faith as if Christ had redeemed us unto idlenesse nay unto wickednesse But though Christ hath redeemed us yet St. Paul bid us work out our salvation with feare and trembling Phil. 2.12 Simon did not begin to carry the Crosse out of Jerusalem nor Christ did not carry it throughout unto Mount Calvary to teach us that as without him we cannot beginne our salvation so without us hee will not end it Not that Popishly we should be comeritors with Christ but onely co workers with his grace for the peace of our own consciences the good example of our neighbour and for the satisfaction of the Church But if Christ had left out this latter clause of words if ye doe them yet he had spoken enough for doing in the former words onely in requiring knowing for by knowing sometimes in Scripture is understood doing to know doth imply to doe as Joh. 17.3 This is life eternall that they know thee to be the onely true God Where that knowing doth imply doing it appeareth by that 1 Joh. 2.3 Hereby we are sure that we know him if we keep his Commandements He that saith I know him and keepeth not his Commandements he is a lyar and the truth is not in him Here yee see that knowing doth imply doing to know God is to keep his Commandements And in this sense it is said of Christ 2 Cor. 5.21 That he knew no sin that is that he did none And of God Mat. 25.12 I know you not that is I have nothing to doe with you For he hath nothing to doe with the stoole of wickednesse Psal 94.20 Seeing then knowing doth imply doing it had been enough I say to set us awork and make us be doing if hee had said no more but this If ye know these things blessed are ye though he had left out If ye do them But seeing he hath set down that also in plain termes how much more are we to consider it to remember it and to practise it But I hasten forwards and come to the third point viz. What we must know and do these things If yee ask mee what is here meant and what is to be understood by these things I answer that if you look back into the fore-part of this Chapter ye shall find unum necessarium one thing for all which if yee know and if you doe I may say unto you Blessed are ye It is the example of examples the example of Charity which the Apostle saith is the fulfilling of the Law Filius Dei tam sese humiliter abjicere atque prosternere ut pedes discipulorum lavet stupendum est charitatis exemplum Dr. Plaifore saith an eloquent Doctor of late time That the Son of God should so abase and prostrate himselfe as to wash his Disciples feet it is an astonishing example of Charity This is that example we have here namely of Christs charity in washing his Disciples feet Wherein wee have matter of learning for our knowing and matter of example for our doing Matter of learning for our knowing For whereas no doubt he sate uppermost or in the chief room he riseth and leaveth his place and putteth off his upper garment there is his descension and humiliation he girdeth himself with a towel there is his Incarnation he powreth out water there is the shedding of his blood and the effusion of his spirit into a bason into all the world peace to them that are afar off peace to them that are near He began there is his own inchoation to wash or cleanse there is outward mortification the feet signifying the affections there is inward sanctification of the Disciples there is election he wipeth them with the towell wherewith he was girt there our filthiness cleaveth to his flesh he is made sin for us And having done he taketh his garment and his seat again there is his Ascension and Session and being set he teacheth his Disciples what he hath done there is his continuall guiding of the Church by the spirit of truth And all this is for our knowledge and speculation Again for our practise and imitation the Master doth a good worke to his servants there superiours have an example of charity Peter is reproved for refusing there inferiours have example of obedience He doth the worke before them therefore we must teach by our actions and examples Having done hee tells of it and exhorts them to follow it therefore we must teach by our instructions and exhortations He doth it and telleth it to his Disciples therefore wee must have discretion to know where to bestow exhortation for we may not cast pearles before swine nor give that which is holy unto dogs Mat. 7.6 And in all the whole work we have example of so great charity meeknesse and humility as is ever to be imitated but never to be matched But because he saith these things in the plurall number I will not therefore restrain our knowing and doing to this one last
3.8 Would we have health he giveth water of life Joh. 4.10 and bread of life Joh. 6.48 Would we have liberty If the Son shall make you free then are ye free indeed Joh. 6.36 Would we have honour It is he that hath made us Kings and Priests even to reign on the earth Rev. 5.10 Would we have pleasure In his Garden there is Mirrh and spice honey-comb and honey wine and milk and he biddeth us eat O friends drink and make you merry bibite inebriamini drink and be drunken O welbeloved Cant. 5.1 If therefore wee look for fulnesse any other where we commit a twofold evil one in refusing of truth another in choosing of falshood as it is Jer. 2.13 My people have committed two evils they have forsaken me the fountain of living waters to dig to themselves broken pits that can hold no water Again 2. With Invitation here we have also Imitation offered not onely that we take of his fulnesse but that in our measure as much as may be we be full as hee is full Christ is our pattern we must learn of him as in other things so in this even to be filled with the spirit Eph. 5.18 To grow up into him which is the head unto a perfect man unto the measure of the age of the fulnesse of Christ Eph. 4. That we may be filled with all fulnesse of God Eph. 3.19 Our naturall Parents would not have us dwarfs in nature our heavenly father will not have us dwarfs in grace For he will have us hunger and thirst after righteousness Mat. 5.6 And bids us open thy mouth wide and I will fill it Ps 81.10 But why doe wee not Imitate Christs fulnesse of Grace why doe we not desire it why doe wee not thirst after it No doubt because wee are filled other waies for who despiseth honey but he that is full The person that is full despiseth an honey comb Prov 27.7 The reason then why we long not for Christs fulnesse is because we have some other fulnesse either of worldliness or else of windiness Of worldlynesse so are they filled who when they have heard the Word the cares of the world and the deceitfulness of riches choak it and make it unfruitful Mat. 13.22 Of windinesse so are they filled who boast themselves like the Pharisee Luk. 18.11 and doth that they doe for their own love and self-conceit to be seen of men not for Gods love in truth and sincerity and therefore are but sounding brasse hollow windy vessels Is 26.18 And though they travail as a woman with child yet doe they bring forth nought but wind Be therefore empty from such fillings that thou mayst be filled with Christs fillings for indeed Nihil est vacuum if God fill thee not the Devil will Discas non diligere ut discas diligere funde ut impleris Learn not to love that thou mayst love empty thy self that thou mayst be filled saith St. Augustin in Ps 31.26 Fast therefore as Gluttons doe when they are bidden to a feast yea purge as patients doe when they prepare for physick Macra cavum repetas arctum quem macra subisti Thou camest into the world naked and empty corporally temporally spiritually thou must be born again then and come to thy first scantling and empty condition so and not otherwise shalt thou be capable of Christs fulness And so ye see all fulnesse is in Christ 2. Now secondly that all our fulness all our measure descendeth only by and through him All is his in regard of possessing all is his in regard of conveighing all is his originally all is his mediately All is both of him and by him from him and through him All is ours in regard of his communicating our participating All ours is his in regard of our deriving his abounding Hee is not onely the Fountain that yeeldeth but the Pipe that conveigheth and leadeth every drop of Grace that runneth into our souls For the Church concludeth all her Prayers and Thanksgivings through Jesus Christ our Lord making him the onely Jacobs Ladder whereon God descendeth unto us and we ascend unto him Jo. 1.51 Hee is not onely the root that feedeth all his branches but the trunck that deriveth the sap of life to every one according to its measure and capacity I am the vine my father is an husband man every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit Joh. 15.1 Well then all our fulnesse is derived to us as well by him as from him All yes as well of being as of well being Of being even our substance and existence Ours Yea all creatures for all things were made by him Joh. 1.3 By him yea by him and for him were all things created Col. 1.16 By him for he is that essentiall operative Word of God By the word of the Lord were the heavens made Psal 33.6 For him for he made him heir of all things by whom he made the worlds Heb. 1.2 So that he may be said to be originalis instrumentalis finalis causa the originall instrumentall and finall cause of the being of all things And as of our being so of our well being also and that both in grace and in glory Our well being in Grace is by and through him both our capableness and our fulness Our capablenesse is by him even that we are Vessels Vessels we are indeed by nature but vessels of wrath We were by nature children of wrath Eph. 2.3 How doe we then become vessels of mercy prepared unto glory Rom. 9.23 Even through that adoption of Sons which we have in our redemption which work is only and wholly his Thou hast redeemed us to God by thy blood Rev. 5.9 He hath by himself purged our sins Heb. 1.3 It is by him then that we are made capable of heavenly water of our selves we are broken pitchers and cannot hold for our bursting in Adam was like the bursting of a potters pot that is broken without pitty so that in all the masse of mankind there was not left one sheard to take fire out of this hearth or water out of this pit the fire of the Spirit the water of Grace but our capablenesse is restored by Christ And as our capableness so likewise our fulness is by him even all our measure of Sanctification and Justification Ye are washed ye are sanctified ye are justified in the name of the Lord Jesus 1 Cor. 6.11 Christ Jesus is made unto us wisdom and righteousness and sanctification and redemption 1 Cor. 1.30 And as in Grace so also in Glory our fulnesse is by him for this is the sea whereto that stream doth lead Whom he called them he justified whom he justified them he glorified Rom. 8.30 And by whom onely by Christ The gift of God is eternall lafe by Jesus Christ our Lord Rom. 6.23 So that Christ is still our meanes Christ in
you the hope of glory Col. 1.27 Well then may we conclude that this is that Fountain that is opened for sin and for uncleannesse Zach. 13.1 and that there is not salvation in any other for among men there is given none other name under heaven whereby we must be saved Act. 4.12 Learn therefore here to shun all false means of Grace and Mercy and earnestly to seek Christ who onely is the truth 1. To shun all false means namely which are not subordinate him for he hath his subordinate meanes which must be sought that he also may be found As the Ministry and use of the Word and Sacraments He is the Fountain of Grace yet hath he his Ministers to draw out his waters and to sprinkle his garden therewith I have planted Apollo watered 1 Cor. 3.6 He is the foundation whereon that house of living stones is builded yet hath he his workmen to set it up As a wise Master builder I have laid the foundation and another buildeth thereon 1 Cor. 3.10 He is the root and stock the true tree of life into which we must be graffed yet hath he his Gardners by whose industry we must be graffed that we may grow and pruned that we may bear In Christ Jesus I have begotten you through the Gospel 1 Cor. 4.13 there is our graffing The whole Scripture is profitable to teach to improve to correct to instruct 2 Tim. 3.16 there 's our pruning Let us then apply our selves unto such helps as may help us unto yea even into Christ but let us take heed of such as are averse from him or adverse to him such Drawers as in stead of sprinkling the heavenly water of the Word doe sprinkle water made holy in name but unholy in truth by superstition and abhominable conjuration Such builders as build Babel the Tower of confusion Gen. 11. such as build with untempered mortar of their own inventions and traditions Ez. 13. Such Gardners whose Vine is the Vine of Sodom and of the Vines of Gomorrah their grapes are grapes of gall and their clusters be bitter their wine is the poyson of dragons and the cruel gall of asps Deut. 32. These be they that teach us to make many Mediators by their Doctrine of Invocation of Saints that teach us to make many Redeemers by their doctrine of Merit and satisfaction of Works that teach us to receive Christ visibly by the eye in the use of Crucifixes and Images and corporally in the Sacrament by materiall Transubstantiation But we know there is one Mediator between God and man which is the man Christ Iesus 1 Tim. 2.5 We know that there is one satisfier who his own self bare our sins in his body on the tree 1 Pet. 2.24 We know that God must be worshipped in spirit God is a spirit and they that worship him must worship him in spirit and in truth Joh. 4.24 and that Christ must be received spiritually by Faith He that cometh to me shall not hunger and he that beleeveth in me shall never thirst Joh. 6.35 Therefore let us renounce all such false helps and helpers as doe wait upon lying vanities and forsake their own mercy Jonah 2.8 2 And let us seek Christ who onely is the truth I am the way the truth and the life saith he Ioh. 4.16 Seek him for our childrens sake seek him for our selves For our children in the speedy use of Baptism The fountain is opened let us not be slack to come to it Wee take care to preserve natural life in the birth shall wee not much more to recover spirituall life in Baptism Shall we grieve to see a child born dead in nature and shall it be no grief to see a child kept dead in sin And for our selves also let us seek Christ for what are we without him Branches of the wild olive tree children of wrath dead by sins aliens from the commonwealth of Israel strangers from the covenant of promise having no hope without God in the world Rom. 11. Eph. 2. Seek Christ therefore for he is our peace Eph. 2.14 How shall we seek and find him by Faith for wee walk by Faith not by sight 2 Cor. 5.7 And how shall Faith be obtained Faith cometh by hearing and hearing by the Word of God Rom. 10. And how shall it be proved By obedience Shew me thy Faith by thy works Jam. 2.18 Seek Faith then by all good means hearing praying communicating Ask and ye shall have seek and ye shall find And shew faith by all good fruits Shew forth the virtues of him that hath called you out of darkness into this marvellous light 1 Pet. 2.19 We have had our graffing already in the Sacrament of Baptism but let us not deceive our selves therein to rest satisfied it may be insufficient to us for growing doth not necessarily follow every graffing though never so orderly done some graffes starve and dye Every plant which my heavenly father hath not planted shall be rooted up Mat. 15.13 There is Baptisma fluminis and Baptisma flaminis the Baptism of water and the Baptism of the spirit God tyeth us to the one we cannot tye him neither doth he tye himself to the other for he hath mercy on whom he will Rom. 9.18 And the wind bloweth where it lusteth so is every one that is born of the Spirit Joh. 3.8 Let us then shew our graffing by our growing Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. As new born babes desire the sincere milk of the Word that ye may grow thereby 1 Pet. 2.2 And so much of the first part of the Text The Fountain of Grace His fulnesse The second generall part is the Stream have all we received Every fountain naturally and necessarily sendeth forth a stream It is so in nature it must needs be so in grace The proverb may be turned and stand true both waies Bonum quo communius eo me lius bonum quo melius eo communius Every good thing the commoner it is the better it is the better it is the commoner it is This fountain therefore of goodnesse or rather this sea of goodness or rather this essentiall substantiall goodness which is God himself ever had its streaming and never was contented restrained or limited in or to it self but alwaies flowed Alwaies flowed But how could it flow out of him when as yet nothing was without him To whom or where could it run when there was not a who or a where to receive it Where was this streaming before there was any creating Why besides that ineffable and unconceivable eternity of the Fathers begetting the holy Ghosts proceedings that communicating of nature that existing of personality and the issuing of the properties thereof that communion of love joy peace and all perfection of goodness which for ever flowed in the Trinity intensive and ad intra as immanent actions the sea flowing in it self there was also for ever
unto all Ro. 10.12 This may humble us this may comfort us this may unite us 1. This may humble us for God makes no difference of us in the best things let not us therefore be proud of our difference in the worst things God will have differences and degrees in his Church militant for orders sake for he is the God of order not of confusion yea in his triumphant Church too no doubt degrees of glory For one Starre differeth from another Star in glory so is the resurrection of the dead 1 Cor. 15. Let not then this order make disorder presuming in superiors murmuring in inferiors there it cannot be because of their fulnesse for every one is filled alike because he is fulfilled their filling is alike though their measures differ And here it should not be because of our emptinesse we are alike empty of grace by nature till God affords us severall degrees of filling And if we will boast of worldly fullnesse how little cause have we to be proud of it when as here we see the stream of grace runs alike to all sorts and degrees 2. This also may comfort us that this stream runeth unto all for therefore it cannot fail to us neither can we fail to it It cannot fail to us by length or largenesse of running the spring is the same how many soever do drink of the stream we cannot faile to it by our high or low being for it finds out all estates it runs unto all Despair not therefore on Gods part his Fountain cannot be drawn dry despair not on thine own part for whosoever thou art thou art not debarred the stream of grace this comfort aboundeth whatsoever faileth all sorts partake of grace it runneth unto all All we have received 3. Thirdly this may unite us why God doth equall us in the best things his grace runneth unto all what stronger bond can there be of union Have we not all one Father why do we transgresse every one against his brother Mal. 2.10 Endeavour to keep the unity of the spirit in the bond of peace there is one body and one spirit even as ye are called in one hope of your calling one Lord one faith one baptism one God and father of all Eph. 4.3 And so much of the second generall part of the text viz. the stream All we have received The third and last generall part is the bankes And grace for grace Every Fountain hath a stream every stream hath its banks therefore the Evangelist here sheweth not onely the Fountain from whence and the stream how but also bankes and bounds how farre forth and in what measure grace doth flow And grace for grace Some will have it taken prorata portione that there is a proportion of grace in us answerable to that in Christ Namely that he imparteth to his Church every of his graces because Christ is the head and the Church is the body and caput in membra redundat between the head and the body there is communion of influence and can be no stoppage And so grace for grace is that we have a grace in us for every grace grace that is in Christ and so that we also have our fulnesse answerable to his And so indeed the Church is called his body the fullnesse of him that filleth all in all Eph. 1.23 So that then this is true being truly taken and rightly understood the banks observed our measure kept Christ communicateth unto us whatsoever he hath even grace for grace his fulnesse becomes ours And that is not onely by way of imputation he is made unto us wisdome and righteousnesse and sanctification and redemption 1 Cor. 1.30 but by the way of influence and participation because as he is even so are we in this world 1 Jo. 4.17 But his fulnesse is ours onely according to our measures proportionable to our capacity In us it is plenitudo sufficiens sufficient to every man for his own salvation The just shall live by his faith Heb. 2.4 by this that is his own faith But in him it is plenitudo superabundans fullnesse abounding to others salvation the precious oyntment upon our Aarons our high priests head runneth down to his beard and to the skirts of his clothing to all his parts and members In us it is plenitudo vafis vessell-fullnesse we have this treasure in earthen vessells 2 Cor. 4. but in him it is plenitudo fontis fountain-fullnesse They have forsaken me the fountain of living waters Jer. 2.13 In us it is plenitudo comparata compared-fullnesse respective to each subject or continent My grace is sufficient for thee 2 Cor. 12 9. But in him it is plenitudo absoluta absolute fullnesse without all respect or measure for God giveth not the spirit by measure to him Jo. 3.34 In a word there is plenitudo apta plenitudo aequa plenitudo superfluens an apt an equall and an overflowing fulnesse 1. An apt fulnesse as when a house or Town or Country is said to be full of people meaning well filled aptly or competently full So the house of Baal was said to be full from one end to the other 2 Kings 10. and yet Jehu bad his 80. men go in and slay them It was full then and yet there was room for 80. more Such is our fulnesse here in this life we are aptly and competently filled with grace so much as may suffice us but so as there is stil room for more more may come in for we must still grow in grace 2 Pet 3. And multiply graces faith vertue knowledge temperance patience godlinesse brotherly kindnesse love 2 Pet 1. And this is like the Israelites gathering of Manna in the desert of sin He that gathered much had nothing over and he that gathered little had no lack every man gathered according to his eating Exo. 16. God gave them their portion competent for naturall life and so he doth give us our portion competent to each for spirituall life none of the elect hath too much none too little but every one sufficient just enough to serve his turn 2. There is plenitudo aequa an equall fulnesse as when a vessell is so top-full that there is nihil vacuum no part of it is empty no room for more So were the waterpots filled up to the brim Jo. 2. so full that they could hold no more And this is proper to the Saints in Heaven In thy presence is the fulnesse of joy Ps 16. they are top full and have no more room for grace their measure is fulfilled 3. Thirdly there is plenitudo superfluens an overflowing fulnesse such was that of the widowes pot of oyle that never ceased running so long as there were any empty vessells to receive it And this is Christs fountain the stream wherof floweth unto all Of his fulness have all we received and grace for grace So thâ—n we receive grace for grace with Christ an answerablenesse of his graces proportion of his fulnesse how to our