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
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
drop out of such things from which otherwise it could hardly or never be extracted And this celestiall heat that exhaleth cloudes of water into the head and distilleth them in tears even such clouds as drop fatness and are as the dew of Hermon which fell upon the hill of Sion and come down like the rain into a fleece of wooll Even like that rain upon Gideons fleece which was to assure him of the Victory Judg. 6. This exhalation this distillation no doubt have many of the Saints felt As Peter who went forth and wept bitterly Mat. 26. Mary Magdalen who washed Christs feet with her tears Luk. 7. And David who every night washed his bed and watered his couch with his tears Ps 6. 7. Heat increasing and decreasing by the wind Doth not the fire increase or abate by the wind respectively according to the nature or qualitie of the subject or matter wherein it is sometimes blown in sometimes blown out by one the same kind of blast And so indeed this fire of the spirit is sometimes increased sometimes decreased by the Word The Disciples going to Emaus hearing Christ their hearts did burn within them Luk. 24.32 there it was kindled by the wind But Ahab hearing Michaiah hated him 1 Kings 22. and the Jews hearing Stephen were cut to the heart Act. 7.54 there it was quenched by the wind And why the fire worketh not alike in every subject therefore the same Word that is the savour of life unto life is also the savour of death unto death in divers men 2 Cor. 2.16 O heat unsearchable in faculty incomprehensible in variety irresistible in efficacy What pains should we take in seeking it What joy should we make in finding it what care should we shew in keeping it For what comfort can we have inwardly or yeeld outwardly what growth what health what life can there be without it Wo be then unto us if we have no sense or feeling of it or but falsly in a wrong kind and the quite contrary way Namely if in what we should be revived hardned dryed increased even in that we be consumed softned moystned decreased or if instead of gaining the heat we have onely stoln the light of this fire to shine onely instead of burning and that but in the dark like gloworms meteors rotten wood Then such lack or abuse of heavenly fire here will but prepare and entitle us to hellish fire hereafter If ignis fatuus hypocrisie be our practise here ignis furens tormenting fire shall be our portion there If light without heat content us here heat without light shall discontent us there even unquenchable fire in utter darkness 3. But how doth this fire appear In the form or shape of cloven tongues This is the third symbole And there appeared unto them cloven tongues Tongues Tongues cloven First Tongues Very notably and excellently doth the Holy Ghost expresse and exhibit himself in the figure of a Tongue whether you respect the work or the instrument of that work which he now intendeth 1. The work what is it The work of Regeneration the making of new man which is the making of true man For man though true made at first was now marr'd and had need to be new'd and as I may say tru'd again What then behold a lively figure of this holy work What A Tongue A Tongue the figure of a true man Yes a more lively one cannot be devised For wherein consisteth the truth of a man but in his tongue whether ye take truth properly in its naturall sense or for the perfection of any other good For truth it self where is it if it be not in the Tongue And where else also is the perfection of any good Take the four Cardinal virtues Prudence Temperance Justice Fortitude where is the perfection of each of them but in their expression and where is that but in the tongue Ye will say they all especially Fortitude seem rather to belong to the hand No no the hand is but the tongues servant and but a blind one too it doth nothing but by command and direction from the tongue And what act so strong or great was there ever performed by the hand which hath not been matcht or excelled by the tongue Cyneas plures dicendo qua m Pyrrhus dimicando subegit Cedant armatog concedat laurea linguae Strength must yeeld to eloquence the faculty of the hand to the faculty of the tongue Bring man to the touchstone search his substance to the quick Is it not in his tongue For what differenceth man from beast Ratio oratio reason and speech and speech is the flower of reason without speech reason is but a dumb shew Yea what differenceth man from man but speech Stulto intelligens quid interest What 's the difference between a wise man and a fool Ask Socrates and he will say Loquere ut te videam speak that I may see thee he will find a mans substance in his tongue Ask Solomon and he will say A fool when he holdeth his peace is counted wise Prov. 17.28 He knows no difference but in the tongue In a word doth not David reduce a mans whole perfection to his tongue when he calleth it his glory Ps 59.7 Awake up my glory If therefore all the Magi of the East all the old Egyptian and Chaldaean Wise men were alive again to exercise their Hieroglyphick art to make holy Sculptures dumb shews and figures speaking signes to tell their eye their meaning they could not devise a more fit character to signifie a man then a tongue A tongue is a lively hieroglyphick of a man because by his tongue a mans substance is exprest Behold then this holy workmaster by this figure sheweth what work he intends he comes to renew man into his perfection he comes therefore in the likeness of tongues O come hither and consider this all ye that abuse your tongues to lying and falshood to vanity and sin What are ye not men but monsters devils incarnate Have not I chosen you twelve and one of you is a devill Joh. 6.20 Good mens tongues are sparks of heavenly fire but wicked mens tongues are sparks of hellish fire The tongue is a fire it is set on fire of hell Jam. 3.6 Is not every man distinguished by his tongue and known what country man he is And do not our tongues also discover us whether we belong to heaven or hell Away then thou prophane swearer thou false lyar thou ribald talker away from Christ and from his spirit Have thou nothing to doe with that just man Thou art none of them for thy speech bewrayeth thee Say shibboleth Learn the language of Canaan speak edifying words that may minister grace unto the hearers Canst thou not so pronounce then thou art a rebellious Ephraimite thou art to be cut off from the congregation of Israel And may I not here especially and most properly speak to the Doctors of equivocation even