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THE FVLNESSE OF CHRIST FOR VS:
THE FULNESS OF CHRIST FOR US:
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Or a Sermon upon JOHN 1. 16. Of his fulnesse we have all received grace for grace.
Or a Sermon upon JOHN 1. 16. Of his fullness we have all received grace for grace.
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SAint Augustine seemes to stand amazed at the mystery which appeares in this Chapter.
SAint Augustine seems to stand amazed At the mystery which appears in this Chapter.
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Calvine saith, that God doth heare Thunder from on high. Iunius saith, that hee was never strucke with an apprehension of the Deity, till he read this Chapter: Calvin Says, that God does hear Thunder from on high. Iunius Says, that he was never struck with an apprehension of the Deity, till he read this Chapter:
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affirming it to be the first, and chiefest cause of his conversion from Atheisme, to a sincere imbracing of Christianity.
affirming it to be the First, and chiefest cause of his conversion from Atheism, to a sincere embracing of Christianity.
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And in all this Chapter, I find no richer and fuller sentence then this, which describes Christs fulnesse for us:
And in all this Chapter, I find no Richer and fuller sentence then this, which describes Christ fullness for us:
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Of his fulnesse we have all received grace for grace. You may be pleased to observe with mee three parts.Of his fullness we have all received grace for grace. You may be pleased to observe with me three parts.
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1 A fulnesse given to Christ. 2 Not a repletive fulnesse here, but a diffusive fulnesse:
1 A fullness given to christ. 2 Not a repletive fullness Here, but a diffusive fullness:
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that is, not shut up in his owne banks, but running over for our benefit and use. 3 These receits are amplified from the variety of them, Grace for grace.
that is, not shut up in his own banks, but running over for our benefit and use. 3 These receits Are amplified from the variety of them, Grace for grace.
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That is, Christ hath given us for all the graces which he received of his Father for us, graces answerable.
That is, christ hath given us for all the graces which he received of his Father for us, graces answerable.
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As the Seale is said to give to the Waxe Print for Print, Character for Character:
As the Seal is said to give to the Wax Print for Print, Character for Character:
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or as the father is said to give to the child, limbe for limbe, member for member, (though not of the same bignesse and proportion:) so doth Christ to us in grace and truth.
or as the father is said to give to the child, limb for limb, member for member, (though not of the same bigness and proportion:) so does christ to us in grace and truth.
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So that here is a full shop, and many buyers, and receivers; choyce of Wares and precious Commodities:
So that Here is a full shop, and many buyers, and Receivers; choice of Wares and precious Commodities:
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or rather (to use the Scriptures phrase) a full Table, many Guests, and variety of Dishes, of his fulnesse have wee all received grace for grace.
or rather (to use the Scriptures phrase) a full Table, many Guests, and variety of Dishes, of his fullness have we all received grace for grace.
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Note first, that fulnesse is given to Christ, and that in foure respects: In regard of his person, of his offices, of his righteousnesse, and of his effects.
Note First, that fullness is given to christ, and that in foure respects: In regard of his person, of his Offices, of his righteousness, and of his effects.
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In regard of his person he is full, with an uncreated fulnesse. Moses could have no communion with this fulnesse, but with his back 〈 ◊ 〉 the effects of 〈 ◊ 〉 Deity 〈 ◊ 〉 in him are not onely the effects of his Deity, as then;
In regard of his person he is full, with an uncreated fullness. Moses could have no communion with this fullness, but with his back 〈 ◊ 〉 the effects of 〈 ◊ 〉 Deity 〈 ◊ 〉 in him Are not only the effects of his Deity, as then;
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but the Deity it selfe, which is said to dwell in him corporally, or personally in his incarnation.
but the Deity it self, which is said to dwell in him corporally, or personally in his incarnation.
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He is full with a created fulnesse, with all created and excellent good things, wch St. Iohn reduceth to two heads:
He is full with a created fullness, with all created and excellent good things, which Saint John reduceth to two Heads:
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first grace, which comprehendeth all the beauties and perfections of the will: secondly, truth, which comprehendeth all the vertues of the understanding.
First grace, which comprehendeth all the beauty's and perfections of the will: secondly, truth, which comprehendeth all the Virtues of the understanding.
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In regard of his offices, as a Prophet he is full of all treasures of wisedome and knowledge.
In regard of his Offices, as a Prophet he is full of all treasures of Wisdom and knowledge.
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So that all light that the world ever had, came from him as a Prophet.
So that all Light that the world ever had, Come from him as a Prophet.
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All the mysteries that ever were declared to Saint Paul, and Saint Iohn, came from him.
All the Mysteres that ever were declared to Saint Paul, and Saint John, Come from him.
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All the revelations of Adam, Noah, Abraham, came from him.
All the revelations of Adam, Noah, Abraham, Come from him.
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Thus all received their light from this Sunne, which from the very first moment of time, shone to the darke world, without setting (more or lesse) though the darkenesse comprehend it not.
Thus all received their Light from this Sun, which from the very First moment of time, shone to the dark world, without setting (more or less) though the darkness comprehend it not.
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As a Priest, hee is full of favour with God, whereby he hath audience alwayes: full of compassion to men wherby he is ready to entertaine any suite or suiters:
As a Priest, he is full of favour with God, whereby he hath audience always: full of compassion to men whereby he is ready to entertain any suit or Suitors:
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full of merit, by which he is able to prevaile in all his requests and intercession.
full of merit, by which he is able to prevail in all his requests and Intercession.
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As a King, he is full of authority. All power is given him both in heaven and earth.
As a King, he is full of Authority. All power is given him both in heaven and earth.
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He is full of strength to defend his servants, and resist his enemies, till he hath made them his footstoole.
He is full of strength to defend his Servants, and resist his enemies, till he hath made them his footstool.
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Lastly, he is full of royall munificence, wherby he is ready to supply to the wants of all his servants,
Lastly, he is full of royal munificence, whereby he is ready to supply to the Wants of all his Servants,
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and to give them in the end a full recompence of reward. In regard of his righteousnesse, this fulnesse is attributed to him:
and to give them in the end a full recompense of reward. In regard of his righteousness, this fullness is attributed to him:
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he is full of all righteousnesse, originall, actuall, active, passive, generall, and particular in all habits: whereby we have this benefit;
he is full of all righteousness, original, actual, active, passive, general, and particular in all habits: whereby we have this benefit;
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first, that he that was so full himselfe, is able to helpe us, if we want love, faith, or any other grace:First, that he that was so full himself, is able to help us, if we want love, faith, or any other grace:
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Secondly, by this we know what a mediatour wee have to deale with, even with one full of love, patience, compassion, which may invite us to come unto him:Secondly, by this we know what a Mediator we have to deal with, even with one full of love, patience, compassion, which may invite us to come unto him:
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Thirdly, that though our righteousnesse be weake, and small, yet in him we are compleate.Thirdly, that though our righteousness be weak, and small, yet in him we Are complete.
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In regard of his effects and workes, this fulnesse is given to him, that there is scarce any action which Christ ever did, In regard of his effects and works, this fullness is given to him, that there is scarce any actium which christ ever did,
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but you shall find a fulnesse in it. At the first miracle hee ever wrought, he filled sixe water pots with Wine.
but you shall find a fullness in it. At the First miracle he ever wrought, he filled sixe water pots with Wine.
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Afterwards hee filled five thousand Guests with five loaves and two fishes. So he filled the nets with fishes, so as they were ready to breake:
Afterwards he filled five thousand Guests with five loaves and two Fish. So he filled the nets with Fish, so as they were ready to break:
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and (which is the best fulnesse) he filled his Disciples with the Holy Ghost on the day of Pentecost,
and (which is the best fullness) he filled his Disciples with the Holy Ghost on the day of Pentecost,
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and after when they were said to be full of the Holy Ghost. Thus is there a fulnesse given to Christ:
and After when they were said to be full of the Holy Ghost. Thus is there a fullness given to christ:
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and there is reason for it, both in respect of himselfe, and in respect of us chiefly. and there is reason for it, both in respect of himself, and in respect of us chiefly.
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In respect of Christ himselfe, he was the chiefe corner stone; and therefore reason good that he should bee the fairest of the building.
In respect of christ himself, he was the chief corner stone; and Therefore reason good that he should be the Fairest of the building.
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He was the Prince of our salvation: therefore meet it was, he should be like Saul, higher by the head and shoulders,
He was the Prince of our salvation: Therefore meet it was, he should be like Saul, higher by the head and shoulders,
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yea, fully exalted above all Principalities and Powers. In respect of us chiefly, & our emptinesse;
yea, Fully exalted above all Principalities and Powers. In respect of us chiefly, & our emptiness;
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that with his fulnesse hee might replenish us and our vacuity. Otherwise we could neither have seene, nor received it of him. Not have seene;
that with his fullness he might replenish us and our vacuity. Otherwise we could neither have seen, nor received it of him. Not have seen;
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for the glorious beauty of the Divinity was too bright for us to behold.
for the glorious beauty of the Divinity was too bright for us to behold.
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Therefore it is reason that it should be put in the Lanthorn, and vaile of Christs humanity, that wee might behold it.
Therefore it is reason that it should be put in the Lantern, and veil of Christ humanity, that we might behold it.
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Neither could wee have received it: for the Deity is an unaccessible fountaine:
Neither could we have received it: for the Deity is an unaccessible fountain:
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therefore it is reason that Christs humanity should be a Cisterne to receive it for our use, & model.
Therefore it is reason that Christ humanity should be a Cistern to receive it for our use, & model.
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It may be you will say that S. Stephē, & other Saints are said to be full of the Holy Ghost as well as Christ; How then do these two fulnesses differ? I answer, that they differ three wayes. It may be you will say that S. Stephē, & other Saints Are said to be full of the Holy Ghost as well as christ; How then do these two fullness differ? I answer, that they differ three ways.
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First, others are said to be full according to their measure, but Christ above measure. As a little dish may bee said to be full as well as the Ocean:
First, Others Are said to be full according to their measure, but christ above measure. As a little dish may be said to be full as well as the Ocean:
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so they are filled according to the narrownesse of their present capacity. Christ was full according to all dimensions, length, depth, bredth, and height of fulnes.
so they Are filled according to the narrowness of their present capacity. christ was full according to all dimensions, length, depth, breadth, and height of fullness.
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Secondly, there was in them a fulnesse of the vessell, but in Christ, a fulnesse of the Spring.
Secondly, there was in them a fullness of the vessel, but in christ, a fullness of the Spring.
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In them was a derived and participated fulnesse, in Christ a fulnesse of a fountaine proceeding from himselfe.
In them was a derived and participated fullness, in christ a fullness of a fountain proceeding from himself.
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This is well expressed by the Schoolmen, when they say, that Christs, & the Saints fulnesse differ as fire, and things set on fire.
This is well expressed by the Schoolmen, when they say, that Christ, & the Saints fullness differ as fire, and things Set on fire.
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The fulnesse of the Ocean is too little to expresse it:
The fullness of the Ocean is too little to express it:
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for if you take a drop or two from it, it is so much the lesse:
for if you take a drop or two from it, it is so much the less:
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but the fulnesse of fire is such, as though you light a thousand Torches at it, it is not diminished.
but the fullness of fire is such, as though you Light a thousand Torches At it, it is not diminished.
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Thirdly, their fulnesse was in them comparatively; Saint Stephen was full in comparison of other lesser Saints:
Thirdly, their fullness was in them comparatively; Saint Stephen was full in comparison of other lesser Saints:
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but in Christ it is an absolute fulnesse without limits, or comparisons. What shall we now deduce from hence for our benefit? Foure consequences.
but in christ it is an absolute fullness without Limits, or comparisons. What shall we now deduce from hence for our benefit? Foure consequences.
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First, that we ought to be invited to come to Christ to take of his full heape. First, that we ought to be invited to come to christ to take of his full heap.
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This Incentive Saint Paul often useth to inflame the desires of the Gentiles to come to CHRIST, even the riches of that fulnesse which is in him, which in the fulnesse of time was exposed to all commers;
This Incentive Saint Paul often uses to inflame the Desires of the Gentiles to come to CHRIST, even the riches of that fullness which is in him, which in the fullness of time was exposed to all comers;
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which was hidden before, but now (as hee saith) fully revealed; seene before,
which was hidden before, but now (as he Says) Fully revealed; seen before,
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but in types and shadowes, now with open face; before preached to a few, now to every creature under heaven;
but in types and shadows, now with open face; before preached to a few, now to every creature under heaven;
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before given by his Spirit, by drops but now he that ascended up on high,
before given by his Spirit, by drops but now he that ascended up on high,
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and led captivity captive, hath so received for, & given gifts unto mē, that he hath filled all things. Let us therfore be exhorted,
and led captivity captive, hath so received for, & given Gifts unto men, that he hath filled all things. Let us Therefore be exhorted,
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when we heare of such a fulnesse, not to take the grace of God in vaine,
when we hear of such a fullness, not to take the grace of God in vain,
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but labour to have our parts therein, that, with the Corinthians, we may be made rich in Christ, filled with all knowledge, and every grace.
but labour to have our parts therein, that, with the Corinthians, we may be made rich in christ, filled with all knowledge, and every grace.
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Content we not our selves to know this onely, (for that is our common fault to rest in the notion of such things without practise) but goe to Christ as Bees to a Meddow full of flowers,
Content we not our selves to know this only, (for that is our Common fault to rest in the notion of such things without practice) but go to christ as Bees to a Meadow full of flowers,
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as Merchants to the Indies, that are full of Wines and Spices, that you may experimentally feele your selves return from him full fraught with treasures of truth and grace.
as Merchant's to the Indies, that Are full of Wines and Spices, that you may experimentally feel your selves return from him full fraught with treasures of truth and grace.
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In other things fulnes invites us much;
In other things fullness invites us much;
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Iosephs full Barnes drew Iacob and his sonnes downe into Egypt. Canaan was a land full of milke and honey,Joseph's full Barns drew Iacob and his Sons down into Egypt. Canaan was a land full of milk and honey,
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& that invited the Israelites to seeke it.
& that invited the Israelites to seek it.
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Solomons aboundance and fulnesse of wisedome invited the Queen of Sheba to come out of the South to his Court.Solomons abundance and fullness of Wisdom invited the Queen of Sheba to come out of the South to his Court.
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In every thing, fulnesse doth much allure, and affect.
In every thing, fullness does much allure, and affect.
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The Covetous man though he spend but a little, yet he delights to take it from a full heape.
The Covetous man though he spend but a little, yet he delights to take it from a full heap.
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How much more then should the fulnesse of Christ worke in us, seeing there is in him not onely a repletive, but a diffusive fulnesse; How much more then should the fullness of christ work in us, seeing there is in him not only a repletive, but a diffusive fullness;
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not only plenty, but bounty?
not only plenty, but bounty?
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But, alas, if we looke to the actions and lives of men, we shall finde that they seek a fulnesse in every thing else almost.
But, alas, if we look to the actions and lives of men, we shall find that they seek a fullness in every thing Else almost.
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A fulnesse in pleasure and delight; a fulnesse in honour and preferment; a fulnesse in profit and worldly incomes;
A fullness in pleasure and delight; a fullness in honour and preferment; a fullness in profit and worldly incomes;
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but this full hony-combe is almost every where despised.
but this full honeycomb is almost every where despised.
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But happy is he the bent of whose heart God hath turned the right way, to seeke a fulnesse of faith and wisedome, a fulnesse of the holy Ghost.
But happy is he the bent of whose heart God hath turned the right Way, to seek a fullness of faith and Wisdom, a fullness of the holy Ghost.
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Happy he, who cares not to be empty of other things, so he be full of these;
Happy he, who Cares not to be empty of other things, so he be full of these;
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to be a looser in other things, so he be a gainer in this.
to be a looser in other things, so he be a gainer in this.
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Such an one hath indeed chosen the better part which shall never be taken from him.
Such an one hath indeed chosen the better part which shall never be taken from him.
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Secondly, we should therfore answer the fulnesse of Christ with a fulnesse of affection fully to beleeve,
Secondly, we should Therefore answer the fullness of christ with a fullness of affection Fully to believe,
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and trust in him, fully to love and adore him, fully to joy and delight in him.
and trust in him, Fully to love and adore him, Fully to joy and delight in him.
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For it is good reason that the affections should be answerable to the object.
For it is good reason that the affections should be answerable to the Object.
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A little excellency deserves at our hands a little love and esteeme, more excellency more love;
A little excellency deserves At our hands a little love and esteem, more excellency more love;
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but when there is a fulnesse of excellency, wee ought to prosecute it with all fulnesse of affections.
but when there is a fullness of excellency, we ought to prosecute it with all fullness of affections.
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All excellency of the creature in comparison of this, is but a drop to the Ocean,
All excellency of the creature in comparison of this, is but a drop to the Ocean,
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and as a sparke to the whole Element of fire.
and as a spark to the Whole Element of fire.
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If therefore we proportion our affections to the object, (which ought to be the rule and square of them) we must bestow upon the creature but a drop of love and delight,
If Therefore we proportion our affections to the Object, (which ought to be the Rule and square of them) we must bestow upon the creature but a drop of love and delight,
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but the full streame of our affections should runne after Christ, in whom is all the fulnesse of perfection.
but the full stream of our affections should run After christ, in whom is all the fullness of perfection.
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It is true, as men hide treasure from theeves under straw, or some other base covering,
It is true, as men hide treasure from thieves under straw, or Some other base covering,
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so God hideth this full excellency from the world, under a base outside, that his secret ones onely might find it:
so God Hideth this full excellency from the world, under a base outside, that his secret ones only might find it:
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and that others (truely blinded) might not see but stumble at it. So he hid Christ himselfe under a Carpenters sonne:
and that Others (truly blinded) might not see but Stumble At it. So he hid christ himself under a Carpenters son:
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so he hideth divine mysteries under the meane elements of Bread and Wine ▪ so the wisedome of God is hid under the foolishnesse of preaching, and under sheepe-skinnes and goat-skins, such as the world was not worthy of:
so he Hideth divine Mysteres under the mean elements of Bred and Wine ▪ so the Wisdom of God is hid under the foolishness of preaching, and under sheepskins and goatskins, such as the world was not worthy of:
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yet there is a fulnesse of excellency notwithstanding.
yet there is a fullness of excellency notwithstanding.
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For if ever we saw beauty in the Sunne, Moone, Starres, Men, Women, or any thing else;
For if ever we saw beauty in the Sun, Moon, Stars, Men, Women, or any thing Else;
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all must be more abundantly in God, who is the maker, giver, and Author of all these things.
all must be more abundantly in God, who is the maker, giver, and Author of all these things.
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As David reasoneth, He that made the eye, shall not he see? and he that made the eare, shall not he heare? So he that made these things shall he not have them more eminently in himselfe? For as the worth and value of many pieces of silver is in one peece of gold:
As David reasoneth, He that made the eye, shall not he see? and he that made the ear, shall not he hear? So he that made these things shall he not have them more eminently in himself? For as the worth and valve of many Pieces of silver is in one piece of gold:
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so all the petty excellencies, which are scattered abroad in the creatures, are united in God; yea, all the whole volume of perfections which is spred through heaven and earth, is epitomized in him.
so all the Petty excellencies, which Are scattered abroad in the creatures, Are united in God; yea, all the Whole volume of perfections which is spread through heaven and earth, is epitomized in him.
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Why doe we not then with Saint Paul, trample on the glory of the world,
Why do we not then with Saint Paul, trample on the glory of the world,
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for the excellent knowledge of Christ? Why doe wee not with David turn our hearts, eyes,
for the excellent knowledge of christ? Why do we not with David turn our hearts, eyes,
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and affections from beholding vanities, and pitch them all in him? Why doe we not recollect our affections,
and affections from beholding vanities, and pitch them all in him? Why do we not recollect our affections,
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and gather up our thoughts, which are scattered abroad, and busied about a thousand trifles, and bestow them all on him in whom is the fulnesse of all excellency, beauty, and perfection?
and gather up our thoughts, which Are scattered abroad, and busied about a thousand trifles, and bestow them all on him in whom is the fullness of all excellency, beauty, and perfection?
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Thirdly, let us also therefore be content with Christ, having our hearts satisfied with him and his fulnesse.
Thirdly, let us also Therefore be content with christ, having our hearts satisfied with him and his fullness.
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First, in regard of spirituall things goe not to the brooks of Teman, the broken Cisternes of Rome, as Saints merits, Church Treasures, and the like.
First, in regard of spiritual things go not to the brooks of Teman, the broken Cisterns of Room, as Saints merits, Church Treasures, and the like.
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For if there be a fulnesse in Christ, that needeth not, In him we are compleat.
For if there be a fullness in christ, that needs not, In him we Are complete.
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Secondly, for temporall things, be content with him alone: for he is our fulnesse even in them also.
Secondly, for temporal things, be content with him alone: for he is our fullness even in them also.
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For the better conceiving whereof, we must know that the first Adam brought a generall emptinesse over all the world.
For the better conceiving whereof, we must know that the First Adam brought a general emptiness over all the world.
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For though, the world be full of pompe and pleasure, as Saint Iohn calls them (the lust of the flesh, the lust of the eye,
For though, the world be full of pomp and pleasure, as Saint John calls them (the lust of the Flesh, the lust of the eye,
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and the pride of life ) yet properly it is empty, because it is not full of that which it should be.and the pride of life) yet properly it is empty, Because it is not full of that which it should be.
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Evē as we say, a well is empty, though it be full of ayre: so all creatures, if not filled with that they should be.
Even as we say, a well is empty, though it be full of air: so all creatures, if not filled with that they should be.
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For emptinesse is not so much an absence of entity, or of something that is,
For emptiness is not so much an absence of entity, or of something that is,
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but of that being that is due, and should give filling to that which should be full.
but of that being that is due, and should give filling to that which should be full.
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Hence therefore not onely the heart of man, but all creatures also are said to be empty.
Hence Therefore not only the heart of man, but all creatures also Are said to be empty.
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Vanity of vanities, saith Solomon, that is, emptinesse of emptinesse. The whole creation is subject to vanity, saith Paul, that is to emptinesse. Vanity of vanities, Says Solomon, that is, emptiness of emptiness. The Whole creation is Subject to vanity, Says Paul, that is to emptiness.
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Hence is it that the hearts of men are not satisfied with the world: but, as the Prophet speaketh;
Hence is it that the hearts of men Are not satisfied with the world: but, as the Prophet speaks;
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they eate and are not full, they drinke and their soule is empty:
they eat and Are not full, they drink and their soul is empty:
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because now the creature is as the Huske without the Graine, the Shell without the Kernell, full of nothing but emptinesse;
Because now the creature is as the Husk without the Grain, the Shell without the Kernel, full of nothing but emptiness;
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and being empty of it selfe, cannot give us satisfaction. But Christ the second Adam hath filled all things againe.
and being empty of it self, cannot give us satisfaction. But christ the second Adam hath filled all things again.
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All in all, that is, not onely the hearts of men, but the things also. It is the neuter gender (NONLATINALPHABET) all and in all. All in all, that is, not only the hearts of men, but the things also. It is the neuter gender () all and in all.
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Hence we may observe, that many find a want in the midst of plenty: their hearts find no rest in all they injoy, no satisfaction;
Hence we may observe, that many find a want in the midst of plenty: their hearts find no rest in all they enjoy, no satisfaction;
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with the holy regenerate man it is much otherwise.
with the holy regenerate man it is much otherwise.
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Though he have but a little wealth with a little food, yet there is a fulnesse put into that little which maketh it fit to give him satifaction.
Though he have but a little wealth with a little food, yet there is a fullness put into that little which makes it fit to give him satisfaction.
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This is the meaning of that in the Psalme, A small thing that the righteous hath, is better thē great riches of the ungodly.
This is the meaning of that in the Psalm, A small thing that the righteous hath, is better them great riches of the ungodly.
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The reason is, because that little being filled with the blessing of the second Adam Christ, they find a fulnesse,
The reason is, Because that little being filled with the blessing of the second Adam christ, they find a fullness,
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when the wicked find an emptinesse in their greatest abundance. Lastly, hence therefore issues singular comfort;
when the wicked find an emptiness in their greatest abundance. Lastly, hence Therefore issues singular Comfort;
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what though there be a fulnesse of sinne and guilt in us, yet is there a fulnesse in Christ able to remove it and take it away.
what though there be a fullness of sin and guilt in us, yet is there a fullness in christ able to remove it and take it away.
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A fulnesse of mercy to receive our supplications: a fulnesse of merit to make atonement for our fowlest sinnes:
A fullness of mercy to receive our supplications: a fullness of merit to make atonement for our Foulest Sins:
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a fulnesse of favour to prevaile with his father in any requests.
a fullness of favour to prevail with his father in any requests.
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If therefore there be a fulnesse of Christ (as there is) be not discouraged.
If Therefore there be a fullness of christ (as there is) be not discouraged.
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Though thy sinne abound, yet (if thou turne from sinne to Christ) his grace abounds much more. Though thy sin abound, yet (if thou turn from sin to christ) his grace abounds much more.
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Thou canst not be out of measure sinfull, as he is out of measure mercifull. Remember but the two metaphors used in the Scriptures.
Thou Canst not be out of measure sinful, as he is out of measure merciful. remember but the two metaphors used in the Scriptures.
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I will scatter your sinnes as a mist, and they shal be drowned in the bottome of the Sea. Now, the Sunne, by reason of his force, can scatter the greatest mist, as well as the least vapour:
I will scatter your Sins as a missed, and they shall be drowned in the bottom of the Sea. Now, the Sun, by reason of his force, can scatter the greatest missed, as well as the least vapour:
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and the Sea, by reason of his great vastnes can drowne the mountaines as well as the Mole-hills.
and the Sea, by reason of his great vastness can drown the Mountains as well as the Molehills.
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So Christ, by reason of that vast fulnesse that is in him, is able, yea forward,
So christ, by reason of that vast fullness that is in him, is able, yea forward,
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and as willing to forgive the greatest sinnes as the least: I say, as forward, and willing;
and as willing to forgive the greatest Sins as the least: I say, as forward, and willing;
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for mercy, though it be a quality in us, yet it is a nature in him:
for mercy, though it be a quality in us, yet it is a nature in him:
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now, what is naturall, there is no unwillingnesse, nor wearinesse in that. The eye is not weary with seeing, nor the eare with hearing fit objects.
now, what is natural, there is no unwillingness, nor weariness in that. The eye is not weary with seeing, nor the ear with hearing fit objects.
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Therefore though our sinnes be never so great, and many;
Therefore though our Sins be never so great, and many;
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yet (if this condition be observed that we lie in no knowne sinne, that God bearing witnesse to our consciences, we have a full and resolute purpose not to doe the least evill,
yet (if this condition be observed that we lie in no known sin, that God bearing witness to our Consciences, we have a full and resolute purpose not to do the least evil,
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nor to omit the least good; in a word, that we make our hearts perfect with God in all things;
nor to omit the least good; in a word, that we make our hearts perfect with God in all things;
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for without this there is no remission of sinnes) then they are not beyond the price that was paide for them,
for without this there is no remission of Sins) then they Are not beyond the price that was paid for them,
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nor beyond the grace of him with whom we have to doe; because there is fulnesse in him.
nor beyond the grace of him with whom we have to do; Because there is fullness in him.
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Now, I beseech you take not this exhortation in vaine.
Now, I beseech you take not this exhortation in vain.
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For there is nothing more effectuall to heale a rebellious heart, to instill soveraigne saving grace, to cause a sinner to change his course,
For there is nothing more effectual to heal a rebellious heart, to instill sovereign Saving grace, to cause a sinner to change his course,
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then to be perswaded that he shall be taken to mercy, and that his sinnes shall bee forgiven in Christ.
then to be persuaded that he shall be taken to mercy, and that his Sins shall be forgiven in christ.
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Even as the thiefe while the Hue and Cry pursues him, never returnes willingly; Rebels and Pyrats, while the Proclamation of rebellion is against them, never come in:
Even as the thief while the Hue and Cry pursues him, never returns willingly; Rebels and Pirates, while the Proclamation of rebellion is against them, never come in:
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but if there be a Proclamation of pardon, yea of some great advancement, if that be beleeved once truly, that,
but if there be a Proclamation of pardon, yea of Some great advancement, if that be believed once truly, that,
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and nothing but that causeth them to lay downe their courses, and become loyall and loving subjects:
and nothing but that Causes them to lay down their courses, and become loyal and loving subject's:
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so is it with poore sinners upon the apprehension of Christs willing supply.
so is it with poor Sinners upon the apprehension of Christ willing supply.
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Therfore let the fulnesse of the mercy of Christ moove us to lay downe our armes of rebellion,
Therefore let the fullness of the mercy of christ move us to lay down our arms of rebellion,
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and to chuse God for our God, and to give our selves wholly unto him. And thus I passe the fulnesse given to Christ.
and to choose God for our God, and to give our selves wholly unto him. And thus I pass the fullness given to christ.
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Now next view for whom it is. It is for us, That we may receive grace for grace.
Now next view for whom it is. It is for us, That we may receive grace for grace.
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Note, that as there is a fulnesse of grace in Christ, so is it for this use, that all grace may be received.
Note, that as there is a fullness of grace in christ, so is it for this use, that all grace may be received.
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As all starres shine in the light of the Sunne: so doe all the Saints through grace received.
As all Stars shine in the Light of the Sun: so do all the Saints through grace received.
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The Scripture is evident for this.
The Scripture is evident for this.
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It is God that worketh in you both to will and to doe, of his good pleasure. It is God that works in you both to will and to do, of his good pleasure.
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Wee are not sufficient of our selves to thinke any thing, as of our selves: but our sufficiency is of God. we Are not sufficient of our selves to think any thing, as of our selves: but our sufficiency is of God.
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So that all grace, and all preparations to grace, and all ability to accept grace, is all from God,
So that all grace, and all preparations to grace, and all ability to accept grace, is all from God,
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and not of our selves, (whatsoever men dreame) and that for these reasons. Because nothing can work beyond the Spheare of it's owne reach:
and not of our selves, (whatsoever men dream) and that for these Reasons. Because nothing can work beyond the Sphere of it's own reach:
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the effect exceedeth not the cause. the Effect exceeds not the cause.
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Therefore it is impossible for corrupt nature to get supernaturall grace, or to doe any action preparing, inclining,
Therefore it is impossible for corrupt nature to get supernatural grace, or to do any actium preparing, inclining,
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or bending the will unto it. For as the water cannot heate, which is an action above the nature of it,
or bending the will unto it. For as the water cannot heat, which is an actium above the nature of it,
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untill an higher principle of nature be infused into it:
until an higher principle of nature be infused into it:
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no more can meere nature doe any thing tending to saving grace, having no principle in it selfe whereby it can raise it.
no more can mere nature do any thing tending to Saving grace, having no principle in it self whereby it can raise it.
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Indeed, to will is naturall, but to will good, is supernaturall, and must needs arise from an higher Wels head then nature is.
Indeed, to will is natural, but to will good, is supernatural, and must needs arise from an higher Wells head then nature is.
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For as an Hatchet will cut when it is handled but with a common hand,
For as an Hatchet will Cut when it is handled but with a Common hand,
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but to make a Chaire, or Stoole, or like artificiall thing, except it have the influence of an Artificer, it cannot:
but to make a Chair, or Stool, or like artificial thing, except it have the influence of an Artificer, it cannot:
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so though to will be natural, yet to wil well, to doe a supernaturall work in a supernaturall and holy way, it cannot except it have the influence of a supernaturall agent to guide and direct it.
so though to will be natural, yet to will well, to do a supernatural work in a supernatural and holy Way, it cannot except it have the influence of a supernatural agent to guide and Direct it.
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From this consideration arise two Corollaries to direct our judgments, and practises.
From this consideration arise two Corollaries to Direct our Judgments, and practises.
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First, for our judgements, this part shewes the errour of the Pelagians, who ascribe the beginnings, preparations,
First, for our Judgments, this part shows the error of the Pelagians, who ascribe the beginnings, preparations,
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and abilities, of our accepting of grace to our selves, and our owne freewill, although the complement be of God.
and abilities, of our accepting of grace to our selves, and our own freewill, although the compliment be of God.
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But you see (by that which hath been said) that not onely the full streames,
But you see (by that which hath been said) that not only the full streams,
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but that every drop of grace hath beene received from his fulnesse.
but that every drop of grace hath been received from his fullness.
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This errour of theirs proceeds from their not distinguishing aright betwixt acquisite habits, and those that are infused.
This error of theirs proceeds from their not distinguishing aright betwixt acquisite habits, and those that Are infused.
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Indeed, in acquisite habits the acts goe before the habits, & prepare for it. But in infused habits it is clean contrary.
Indeed, in acquisite habits the acts go before the habits, & prepare for it. But in infused habits it is clean contrary.
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It is with them, as with the naturall powers of the soul.
It is with them, as with the natural Powers of the soul.
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We have first the faculty of seeing before we see, and of hearing before wee heare:
We have First the faculty of seeing before we see, and of hearing before we hear:
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so have we first the infused habitts before wee exercise the operations of it. For as the wheele doth not runne that it may be made round:
so have we First the infused habits before we exercise the operations of it. For as the wheel does not run that it may be made round:
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so the heart doth not first doe the action whereby it may be set in a good frame:
so the heart does not First doe the actium whereby it may be Set in a good frame:
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but it is first fashioned, and made a new creature by grace, & then it doth performe actions,
but it is First fashioned, and made a new creature by grace, & then it does perform actions,
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and bring forth fruits worthy amendment of life.
and bring forth fruits worthy amendment of life.
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For that which is said of the soule, it doth frame an house for it selfe, and frame it selfe a roome, is as truely said of grace; it useth no harbenger: For that which is said of the soul, it does frame an house for it self, and frame it self a room, is as truly said of grace; it uses no harbinger:
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for nothing can prepare for grace, but grace.
for nothing can prepare for grace, but grace.
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If it be objected, that such as Seneca, and Socrates were much enlightened, and did also approve the Law in the Inner man,
If it be objected, that such as Senecca, and Socrates were much enlightened, and did also approve the Law in the Inner man,
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and had not onely an offer some way, but had a certaine kind of universall and common grace.
and had not only an offer Some Way, but had a certain kind of universal and Common grace.
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This priviledge cannot be denyed to many of the heathen;
This privilege cannot be denied to many of the heathen;
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who as Alchimists, though they misse of their end, yet they finde many excellent things by the way. who as Alchemists, though they miss of their end, yet they find many excellent things by the Way.
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So though they fayled of the right end, of the glory of God, yet were they not destitute of many common and excellent gifts, wherein though one did goe farre beyond another,
So though they failed of the right end, of the glory of God, yet were they not destitute of many Common and excellent Gifts, wherein though one did go Far beyond Another,
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as Seneca beyond Nero, yet, as they say of sins that they doe all alike passe the rule of rectitude,
as Senecca beyond Nero, yet, as they say of Sins that they do all alike pass the Rule of rectitude,
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though some goe further beyond it then others;
though Some go further beyond it then Others;
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so were they all destitute of originall righteousnesse, though some were more inlightened from it then others;
so were they all destitute of original righteousness, though Some were more enlightened from it then Others;
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all are alike dead in sinnes, though some as dead bodies were putrified, and corrupted more then others. Now to direct our practise.
all Are alike dead in Sins, though Some as dead bodies were Putrified, and corrupted more then Others. Now to Direct our practice.
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If all grace be received, then first deferre not repentance. If all grace be received, then First defer not Repentance.
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For no repentance is acceptable to salvation, but what proceeds from sanctifying grace, and that you see, is received,
For no Repentance is acceptable to salvation, but what proceeds from sanctifying grace, and that you see, is received,
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and given of God as he pleaseth.
and given of God as he Pleases.
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It is not in him that willeth, nor in him that runneth, but he hath compassion on whō he will, and whom he will he hardeneth. It is not in him that wills, nor in him that Runneth, but he hath compassion on whom he will, and whom he will he Hardeneth.
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As I said, the spirit breatheth where, and when he pleaseth.
As I said, the Spirit breathes where, and when he Pleases.
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Therefore we should doe as Millers and Marriners, take the Gale when it commeth, and make use of it,
Therefore we should do as Millers and Mariners, take the Gale when it comes, and make use of it,
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because they have not the wind in a bottle. Suppose a man were to passe the Seas in twenty dayes upon paine of death;
Because they have not the wind in a Bottle. Suppose a man were to pass the Seas in twenty days upon pain of death;
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if the wind should blow the first, second, and third dayes, no wise man would omit that opportunity,
if the wind should blow the First, second, and third days, no wise man would omit that opportunity,
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because he knowes, the windes are not in his power.
Because he knows, the winds Are not in his power.
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But if the spirit shall breath into our hearts good motions of turning to God unfainedly in our youth, yeares of age,
But if the Spirit shall breath into our hearts good motions of turning to God unfeignedly in our youth, Years of age,
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or whensoever, it is the greatest wisedome in the world to take the opportunity, and not to put it off.
or whensoever, it is the greatest Wisdom in the world to take the opportunity, and not to put it off.
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Who knowes whether ever it will be had againe or no? How many thousands are in hell, who thought to have repented,
Who knows whither ever it will be had again or no? How many thousands Are in hell, who Thought to have repented,
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and did not, because they neglected the breathings of the spirit when they were offered?
and did not, Because they neglected the breathings of the Spirit when they were offered?
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There are certaine acceptable times, after which God offereth grace no more to them that wilfully refuse.
There Are certain acceptable times, After which God Offereth grace no more to them that wilfully refuse.
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Happy is hee that knowes the day of his visitation, and the things that belong to his peace, which Jerusalem did not,
Happy is he that knows the day of his Visitation, and the things that belong to his peace, which Jerusalem did not,
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and therefore Christ wept over it;
and Therefore christ wept over it;
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which Saul and the Iewes in Ieremies time did not, and therefore God forbad him to pray for them.
which Saul and the Iewes in Jeremiahs time did not, and Therefore God forbade him to pray for them.
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As there were certaine times when the Angel moved in the poole of Bethesda, and he that then stept in was healed: As there were certain times when the Angel moved in the pool of Bethesda, and he that then stepped in was healed:
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so are there certaine acceptable times wherein God doth, as it were, thaw and soften the hearts of men,
so Are there certain acceptable times wherein God does, as it were, thaw and soften the hearts of men,
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and then this time must be taken.
and then this time must be taken.
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It is wisdome with the husbandmen, then to put in the Plough when the ground is soft:
It is Wisdom with the husbandmen, then to put in the Plough when the ground is soft:
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for the heart in such cases is like to the iron in the furnace, easily wrought upon;
for the heart in such cases is like to the iron in the furnace, Easily wrought upon;
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but stay while it is cold, and it will not so easily be fashioned. I beseech you therefore be exhorted to take the opportunity:
but stay while it is cold, and it will not so Easily be fashioned. I beseech you Therefore be exhorted to take the opportunity:
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and be not like them, of whom Esay complaineth, who like Bull rushes doe hang downe the head for a day, while some storme of outward,
and be not like them, of whom Isaiah Complaineth, who like Bull Rushes do hang down the head for a day, while Some storm of outward,
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or inward trouble is upon them, but when a faire Sun-shine day is come to dry it up againe, they lift up their heads as upright as ever.
or inward trouble is upon them, but when a fair Sunshine day is come to dry it up again, they lift up their Heads as upright as ever.
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If any man would sit down, and cast his thoughts together, but one halfe houre,
If any man would fit down, and cast his thoughts together, but one half hour,
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and consider this seriously, I have but a little time to live here, I have another place where I must live to all eternity:
and Consider this seriously, I have but a little time to live Here, I have Another place where I must live to all eternity:
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as I spend this short time here, so shal it be with me there and then for ever no more. as I spend this short time Here, so shall it be with me there and then for ever no more.
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If a mans thoughts (I say) were such, I should wonder if any thing else should take up our intentions,
If a men thoughts (I say) were such, I should wonder if any thing Else should take up our intentions,
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but to take our seasons, and make sure our elections.
but to take our seasons, and make sure our elections.
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But, alas, wee are robbed of our selves by our worldly delights, and in great earnestnesse and contention we spend our selves in trifles.
But, alas, we Are robbed of our selves by our worldly delights, and in great earnestness and contention we spend our selves in trifles.
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But if we would not have with he Merchant an estate hanging upon ropes, and depending upon uncertaine winds; But if we would not have with he Merchant an estate hanging upon ropes, and depending upon uncertain winds;
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how much lesse should a man have his salvation depending upon uncertainties, seeing grace (whence repenance proceeds) is,
how much less should a man have his salvation depending upon uncertainties, seeing grace (whence Repentance proceeds) is,
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as you see, received, and not in our owne power? But here most mistake repentance, and that is the cause why it is deferred.
as you see, received, and not in our own power? But Here most mistake Repentance, and that is the cause why it is deferred.
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It is not onely a sorrow for sinne (as it is commonly thought to be;) nor a leaving of sinne out of feare of hell,
It is not only a sorrow for sin (as it is commonly Thought to be;) nor a leaving of sin out of Fear of hell,
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and desire to be saved, which a man may doe out of the strength of nature, wisdome,and desire to be saved, which a man may do out of the strength of nature, Wisdom,
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and providence for his owne safety:
and providence for his own safety:
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but it is (when it acompanies salvation) a much different thing, to wit, an act of life by one that was dead, an act of a new creature by one that was old:
but it is (when it acompanies salvation) a much different thing, to wit, an act of life by one that was dead, an act of a new creature by one that was old:
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it is the change of the whole frame of the heart, as if another soule dwelt in the same body,
it is the change of the Whole frame of the heart, as if Another soul dwelled in the same body,
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or, as he said, I am not my selfe, by repentance I differ from what I was.
or, as he said, I am not my self, by Repentance I differ from what I was.
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In a word, when a man is a quite other man then he was, serving God out of an inward propension,
In a word, when a man is a quite other man then he was, serving God out of an inward propension,
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& having the whole bent of his heart turned to delight in the Lord, and in his Law, without all by-respects.
& having the Whole bent of his heart turned to delight in the Lord, and in his Law, without all by-respects.
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And that this yet may be made clearer, and put out of all doubt, I would aske you this one question.
And that this yet may be made clearer, and put out of all doubt, I would ask you this one question.
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That repentance which men take up in age, or times of extremity, whence proceeds it? If from selfe love,
That Repentance which men take up in age, or times of extremity, whence proceeds it? If from self love,
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as is usuall in such cases (because the soule is thē most strongly possessed with an apprehension of death,
as is usual in such cases (Because the soul is them most strongly possessed with an apprehension of death,
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and hell, and another life) then there is no more then nature in him: for the streame naturally riseth no higher then the fountaine.
and hell, and Another life) then there is no more then nature in him: for the stream naturally Riseth no higher then the fountain.
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A beast would as much, for when he sinks into danger he would struggle to save himselfe.
A beast would as much, for when he sinks into danger he would struggle to save himself.
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But if it proceed from love to God, why is it not done sooper, why not in the flower of youth? yea,
But if it proceed from love to God, why is it not done sooper, why not in the flower of youth? yea,
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when it is done soonest, would we not be heartily sorry that it is not done sooner? If it proceed of love to him, it cannot but rise from his holy Spirit, the breathings whereof as they are most free, so are they most precious.
when it is done soonest, would we not be heartily sorry that it is not done sooner? If it proceed of love to him, it cannot but rise from his holy Spirit, the breathings whereof as they Are most free, so Are they most precious.
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Therefore when such a sparke is kindled in our hearts, let us be carefull to put fuell unto it,
Therefore when such a spark is kindled in our hearts, let us be careful to put fuel unto it,
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and not let it goe out againe. All the creatures in heaven, and earth, cannot helpe us to them againe:
and not let it go out again. All the creatures in heaven, and earth, cannot help us to them again:
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yea, the best ordinances are but as pennes without Inke, and empty Conduit Pipes which give not one drop of true grace,
yea, the best ordinances Are but as pens without Ink, and empty Conduit Pipes which give not one drop of true grace,
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except Christ, who is the fountaine pleaseth to convey it by them.
except christ, who is the fountain Pleases to convey it by them.
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Therefore let us take heed how we let such motions rise like bubbles, and breake againe,
Therefore let us take heed how we let such motions rise like bubbles, and break again,
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or goe out like sparks upon wet Tinder;
or go out like sparks upon wet Tinder;
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least often checking, snibbing, and quenching the spirit, in the end we be found guilty of resisting the holy Ghost, and then God sweare in his wrath, that we shall not enter into his rest. lest often checking, snibbing, and quenching the Spirit, in the end we be found guilty of resisting the holy Ghost, and then God swear in his wrath, that we shall not enter into his rest.
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Here, by the way, observe, that this Doctrine teacheth us not to be idle (though all grace be received frō Christ ) we must not therefore leave all to God (as we are slandered to say and doe:) but as St. Paul makes the cōsequence,
Here, by the Way, observe, that this Doctrine Teaches us not to be idle (though all grace be received from christ) we must not Therefore leave all to God (as we Are slandered to say and do:) but as Saint Paul makes the consequence,
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because God worketh in you the will and the deed, therefore worke out your salvation with feare and trembling.
Because God works in you the will and the deed, Therefore work out your salvation with Fear and trembling.
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Others may be thought contrarily to inferre, our selves work in our selves the will & the deed,
Others may be Thought contrarily to infer, our selves work in our selves the will & the deed,
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therefore we need notwork out our salvatiō wth such feare & trēbling, seeing we may do it at our pleasure.
Therefore we need notwork out our salvation with such Fear & trembling, seeing we may do it At our pleasure.
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But it will be said, this is an hard case, although a man would repent,
But it will be said, this is an hard case, although a man would Repent,
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yet he cannot, although he desire to serve God, yet it is impossible except he receive it.
yet he cannot, although he desire to serve God, yet it is impossible except he receive it.
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To remove move this scruple we must know, that God is exceeding free and open handed in giving grace,
To remove move this scruple we must know, that God is exceeding free and open handed in giving grace,
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if it be taken in time.
if it be taken in time.
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And if ye will not beleeve it, St Iohn comes here and tels you, I have received of his fulnesse,
And if you will not believe it, Saint John comes Here and tells you, I have received of his fullness,
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and not I onely, but we, that is, I, and all the Saints that either are,
and not I only, but we, that is, I, and all the Saints that either Are,
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or have been, and since St Iohns time many thousands, and shall not such a cloud of witnesses perswade us? If a Begger heare of an open house kept,
or have been, and since Saint Iohns time many thousands, and shall not such a cloud of Witnesses persuade us? If a Beggar hear of an open house kept,
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or a great dole given, it affecteth him, and invites him to goe;
or a great dole given, it affects him, and invites him to go;
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but when he sees many comming from it with armes full, & laps full, is he thē confidēt, this addeth wings to him So if a sick man doe but heare.
but when he sees many coming from it with arms full, & laps full, is he them confident, this adds wings to him So if a sick man do but hear.
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of a famous Physitian, or an healing well, it stirres him up to goe and try;
of a famous physician, or an healing well, it stirs him up to go and try;
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but if he meet with many hundreds, and thousands comming from thence, and saying, I have been with him and am cured, I have been there,
but if he meet with many hundreds, and thousands coming from thence, and saying, I have been with him and am cured, I have been there,
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and am healed, then he makes no question. So doth Saint Iohn here, all wee have received grace for grace, therefore come.
and am healed, then he makes no question. So does Saint John Here, all we have received grace for grace, Therefore come.
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As a bird that hath received from a full heap, cals his fellowes: so doe we one another.
As a bird that hath received from a full heap, calls his Fellows: so do we one Another.
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Say not therefore, Alas my sins are so great, my wants so many, that I shall not be supplied:
Say not Therefore, Alas my Sins Are so great, my Wants so many, that I shall not be supplied:
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but rather thinke thus, if there was grace for so many, then surely there is enough for me.
but rather think thus, if there was grace for so many, then surely there is enough for me.
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Onely be sure to receive it in an acceptable time, when it is offered in the houre of salvation, least often grieving the spirit, God suffer his spirit to strive no longer,
Only be sure to receive it in an acceptable time, when it is offered in the hour of salvation, lest often grieving the Spirit, God suffer his Spirit to strive no longer,
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& then though ye strive to enter ye be not able, because (as I said,) God hath sworne ye shall not enter forever.
& then though you strive to enter you be not able, Because (as I said,) God hath sworn you shall not enter forever.
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Secondly, if all grace bee received, then let us be affected as receivers. First, let vs be thankfull to God for all receits.
Secondly, if all grace be received, then let us be affected as Receivers. First, let us be thankful to God for all receits.
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The most gracious are the most gratefull. Secondly, let us carry our selves in humility towards men.
The most gracious Are the most grateful. Secondly, let us carry our selves in humility towards men.
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For what have we that we have not received? shall our purse or vessell boast it selfe against another, For what have we that we have not received? shall our purse or vessel boast it self against Another,
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because the owner hath put more gold, and more precious liquor into it? or shall the wall that glistereth with the Sunbeames, exalt it selfe against another that standeth in the shadow? Thirdly, let us beg grace at Gods hand by prayer.
Because the owner hath put more gold, and more precious liquour into it? or shall the wall that glistereth with the Sunbeams, exalt it self against Another that Stands in the shadow? Thirdly, let us beg grace At God's hand by prayer.
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For in obtaining any thing meerely given, and received, that is the most proper meanes; For in obtaining any thing merely given, and received, that is the most proper means;
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therefore prayer is said to be the banket of grace: and it is a true observation, that a man of much prayer, is a man of much grace.
Therefore prayer is said to be the banquet of grace: and it is a true observation, that a man of much prayer, is a man of much grace.
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Now, prayer is either publike, or private. Private, is that whereby wee expresse our private and publike occasions to God every day;
Now, prayer is either public, or private. Private, is that whereby we express our private and public occasions to God every day;
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wherein we renew our repentance and covenants of abstaining from the sinne we are most prone unto,
wherein we renew our Repentance and Covenants of abstaining from the sin we Are most prove unto,
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and doing the duties whereto we are most unapt:
and doing the duties whereto we Are most unapt:
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in a word, that whereby we doe every day set our hearts streight before God in all things.
in a word, that whereby we do every day Set our hearts straight before God in all things.
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This is the very life of Religion, and in this we must be frequent and fervent, binding our selves with an invincible resolution to keep a constant course in it:
This is the very life of Religion, and in this we must be frequent and fervent, binding our selves with an invincible resolution to keep a constant course in it:
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but of this there is no doubt.
but of this there is no doubt.
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The next is publike prayer, which because it is more questioned, and not received of all with the reverence it should, I will adde a word or two of it, and so conclude.
The next is public prayer, which Because it is more questioned, and not received of all with the Reverence it should, I will add a word or two of it, and so conclude.
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That a set forme of prayer is lawfull, much need not be said.
That a Set Form of prayer is lawful, much need not be said.
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The very newnesse of the contrary opinion is enough to shew the vanity and falshood of it.
The very newness of the contrary opinion is enough to show the vanity and falsehood of it.
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It is contrary to the approved judgements of approved Councels, learned Fathers, and the continuall practise of the Church.
It is contrary to the approved Judgments of approved Counsels, learned Father's, and the continual practice of the Church.
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Tertullian, who lived a little above an hundred yeares of the Apostles death, saith, Set and ordinary prayer going before, it is lawfull to build upon them other petitions. Tertullian, who lived a little above an hundred Years of the Apostles death, Says, Set and ordinary prayer going before, it is lawful to built upon them other petitions.
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This shewes that they had some ordinary set allowed prayers, to wch some others might be added in words of more liberty.
This shows that they had Some ordinary Set allowed Prayers, to which Some Others might be added in words of more liberty.
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In Origens time, who lived neere Tertullian, it is evident, that there were set formes of Prayer used in the Church.
In Origens time, who lived near Tertullian, it is evident, that there were Set forms of Prayer used in the Church.
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For, in his 11 Homily, he repeateth & expoundeth some passages of them.
For, in his 11 Homily, he repeateth & expoundeth Some passages of them.
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Vpon which Illiricus saith, Without doubt, at that time ▪ they had certaine formes of prayer.
Upon which Illyricus Says, Without doubt, At that time ▪ they had certain forms of prayer.
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Saint Basil, in his sixty six Epistle saith, that there were used Letanies in the Neocessarian Churches:
Saint Basil, in his sixty six Epistle Says, that there were used Litanies in the Neocessarian Churches:
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And Ambrose in his time affirmeth, that the use of Letanies was frequent.
And Ambrose in his time Affirmeth, that the use of Litanies was frequent.
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Constantine the Great prescribed a set forme of prayer to his souldiers, which is set downe by E•sc•ius in his fourth booke. Constantine the Great prescribed a Set Form of prayer to his Soldiers, which is Set down by E•sc•ius in his fourth book.
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And Calvine in his eighty third Epistle to the Protector of England, saith, that he doth greatly allow a set forme of Ecclesiasticall prayer, which the Minister should be bound to observe.
And Calvin in his eighty third Epistle to the Protector of England, Says, that he does greatly allow a Set Form of Ecclesiastical prayer, which the Minister should be bound to observe.
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But (as I said before) of the lawfulnesse there is little question.
But (as I said before) of the lawfulness there is little question.
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That which is to be reprehen̄ded, is, asecret dis-esteeme of publike prayers, by reason of which many neglect to come to them,
That which is to be reprehennded, is, asecret disesteem of public Prayers, by reason of which many neglect to come to them,
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and they that doe come, doe it in a perfunctory, and overly manner, which is an extreame madnesse.
and they that do come, do it in a perfunctory, and overly manner, which is an extreme madness.
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Better it were that men would come to this disjunction: either it is lawfull to use them, or not:
Better it were that men would come to this disjunction: either it is lawful to use them, or not:
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if not, why doe they not wholly abstaine? if so, why doe they not use them lawfully in a reverend manner?
if not, why do they not wholly abstain? if so, why do they not use them lawfully in a reverend manner?
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One thing there is which if it were well considered, would breed in our men another esteeme of publike prayer then indeed there is;
One thing there is which if it were well considered, would breed in our men Another esteem of public prayer then indeed there is;
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and that is, that, besides the end of attaining what wee want, (wherein yet publike prayer hath a promise) there is another end of prayer,
and that is, that, beside the end of attaining what we want, (wherein yet public prayer hath a promise) there is Another end of prayer,
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and that is, to worship God, and performe, a service to him. For proving of which there are two places of Scripture unanswerable.
and that is, to worship God, and perform, a service to him. For proving of which there Are two places of Scripture unanswerable.
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Anna served God with fasting and prayer, night and day. Anna served God with fasting and prayer, night and day.
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And the Prophets and Teachers of Antioch, ministred to the Lord, or observed a Liturgy to the Lord, whence the word Liturgy is derived: and this should breed reverence.
And the prophets and Teachers of Antioch, ministered to the Lord, or observed a Liturgy to the Lord, whence the word Liturgy is derived: and this should breed Reverence.
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Ob. Besides, how sleight is that which is objected against the lawfulnesse of it, to wit, that the spirit is stinted when we are fettered with words appointed? Sol. I answer, the freedome of the spirit stands not so much in the extent of words,Ob. Beside, how sleight is that which is objected against the lawfulness of it, to wit, that the Spirit is stinted when we Are fettered with words appointed? Sol. I answer, the freedom of the Spirit Stands not so much in the extent of words,
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as in the intention of zeale wherein they are uttered. Ob. It is againe objected that we cannot pray for occasionall necessities.
as in the intention of zeal wherein they Are uttered. Ob. It is again objected that we cannot pray for occasional necessities.
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Sol. I answer, that therefore we bind not onely to them, but may and ought to use priuate prayer wherein we may expresse our private, particular, and accidentall occasions.Sol. I answer, that Therefore we bind not only to them, but may and ought to use private prayer wherein we may express our private, particular, and accidental occasions.
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And if they be more publike, there be prayers both before and after Sermons (according to order) wherein the Minister is left at more liberty, according to fuller apprehension of the Lords prayer.
And if they be more public, there be Prayers both before and After Sermons (according to order) wherein the Minister is left At more liberty, according to fuller apprehension of the lords prayer.
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And if it be yet more generall belonging to the State and Church, we adde to it more generall and publike prayers,
And if it be yet more general belonging to the State and Church, we add to it more general and public Prayers,
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as in the time of publike infection, warre, and the Gun-powder Treason dayes. But there needs not much to be said to convince the judgement:
as in the time of public infection, war, and the Gunpowder Treason days. But there needs not much to be said to convince the judgement:
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that which is chiefly to be desired is, that they may be better observed, and more esteemed:
that which is chiefly to be desired is, that they may be better observed, and more esteemed:
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especially seeing our publike prayers are holy, and good, and (which should be a great inducement) the Church hath commanded them.
especially seeing our public Prayers Are holy, and good, and (which should be a great inducement) the Church hath commanded them.
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For if the Church be to be obeyed in indifferent things (as it is) then much more in Gods owne Ordinances.
For if the Church be to be obeyed in indifferent things (as it is) then much more in God's own Ordinances.
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And if a set forme be lawfull, then must a set forme needs excell, which is dictated by Christ him-himselfe,
And if a Set Form be lawful, then must a Set Form needs excel, which is dictated by christ himslef,
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and is therefore more frequently to be used, and with all reverence both in minde and gesture.
and is Therefore more frequently to be used, and with all Reverence both in mind and gesture.
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Nor doth this want the practise and approbation of the ancientest.
Nor does this want the practice and approbation of the Ancientest.
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It is Saint Cyprians speach, by how much more effectually do we obtaine that which we aske in Christs name,
It is Saint Cyprians speech, by how much more effectually do we obtain that which we ask in Christ name,
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if we doe aske it in his owne prayer. if we do ask it in his own prayer.
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And Saint Augustine saith, Learne ye, and hold without booke the Lords Prayer, and with all the Saints utter it with one same-sounding voyce.
And Saint Augustine Says, Learn you, and hold without book the lords Prayer, and with all the Saints utter it with one same-sounding voice.
cc n1 np1 vvz, vvb pn22, cc vvb p-acp n1 dt n2 n1, cc p-acp d dt n2 vvb pn31 p-acp crd j n1.
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Thus if we would shew our selves affected as good receivers both in private and publike prayers, we shall finde that successe which both Iohn and the rest of 〈 ◊ 〉 Saints found, who of his fulnesse received grace for grace.
Thus if we would show our selves affected as good Receivers both in private and public Prayers, we shall find that success which both John and the rest of 〈 ◊ 〉 Saints found, who of his fullness received grace for grace.
av cs pns12 vmd vvi po12 n2 vvn p-acp j n2 av-d p-acp j cc j n2, pns12 vmb vvi d n1 r-crq d np1 cc dt n1 pp-f 〈 sy 〉 n2 vvn, r-crq pp-f po31 n1 vvd n1 p-acp n1.
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This God grant for Iesus Christ his sake. FINIS.
This God grant for Iesus christ his sake. FINIS.
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