The Beatitudes, Appendix · Sermon 4
1 PET. 1.2.
Grace unto you, and Peace be multiplyed.
The beauty of Grace.
THE bleſſed Apoſtle having felt the Efficacy and Soveraignty of grace, is taken up with the thoughts of it; and ſo ſweet is this wine of Paradiſe, that he commends it to theſe diſperſed Chriſtians to whom he writes, wiſhing them all encreaſe.
— Grace unto you, and Peace be multiplied. —
The words run in the forme of a Salutation, Grace unto you, and Peace. When we ſalute our friends, we cannot wiſh them a greater bleſſing than Grace and Peace: Other mercies lie without the Pale, and are diſperſed in common to men; but Grace is a ſpecial Congiary and Gift beſtowed on them who are the Favourites of heaven. In the words obſerve
1. The Connexion.
2. The Order.
1. The Connexion, Grace and Peace. 1. The Connexion.The way to have peace, is to have grace; grace is the breeder of peace; the one is the root, the other the flower; peace is the ſweet water that drops from the limbeck of a gracious heart.
2. The Order.2. The Order. Firſt grace, then peace; grace hath the priority: Grace and peace are two ſiſters, but grace is the elder ſiſter*foreign. Theoph.; and give me leave at this time to prefer the elder before the younger. — Grace unto you be multiplied. — For the illuſtration, conſider
1. What is meant by grace.
2. The Authour of it.
3. Why it is called grace.
4. The Cogency of it.
1. What is meant by grace. This word GRACE is foreign, it hath various acceptions in Scripture.
1. Grace is ſometimes taken for the favour of God, Gen. 6.8. Noah found grace in the eyes of the Lord; God did caſt a gracious aſpect upon him.
2. Grace is taken for beauty; as we ſay ſuch a thing is graceful. Jam. 1.11. The flower falleth, and the grace of the faſhion of it periſheth.
3. Grace is taken figuratively, and improperly for the ſhew of grace; as we call that a face in the glaſs, which is but the idaea, and reſemblance of a face; ſo John 2.23. Many believed in his Name; that believing was but a ſhew of faith, as Auſtin and Theophilact note.
4. Grace is taken in a genuine and proper ſenſe; ſo in the Text, Grace be multiplied; it may admit of this deſcription; Grace is the infuſion of a new and holy principle into the heart, whereby it is changed from what it was, and is made after Gods own heart. Grace makes not only a civil, but ſacred change; it byaſſeth the ſoul heaven-ward, and ſtamps upon it the image and ſuperſcription of God.
2. The Authour or Efficient of grace; namely, the Spirit of God, who is therefore call'd the Spirit of grace, Zach. 12.10. The Spirit is the fountain from whence chryſtal ſtreams of grace flow*foreign. Theodoret.. Man, as Clemens Alexandrinus obſerves, is Gods Harp or Timbrel; the Harp will not ſound, unleſs touched with the finger; ſo the heart of man cannot put forth any gracious harmony, till firſt it be touched with the finger of Gods Spirit; this bleſſed Spirit works grace in the Subject,
1. Univerſally.
2. Progreſſively.
1. Univerſally. 1 Theſ. 5.10. The God of peace ſanctifie you wholly. The Spirit of God infuſeth grace into all the faculties of the ſoul; though grace be wrought but in part, yet in every part; in the underſtanding light, in the conſcience tenderneſs, in the will conſent, in the affections harmony; therefore grace is compared to leaven, Matth. 13.33. becauſe it ſwells it ſelf into the whole ſoul, and makes the Converſation to ſwell and riſe as high as heaven.
2. The Spirit of God works grace progreſsively, he carries it on from one degree of another. The Pelagians hold that gratia operans, the beginning of grace is from God; but gratia cooperans, the progreſs of grace is from our ſelves; ſo God ſhall be the Authour of faith, and we the finiſhers. God ſhall lay the firſt ſtone, and we the Superſtructure; but alas, there needs the continual influence of the Spirit to the carrying on the work of grace in our hearts. Should God withdraw his Spirit from the moſt holy men, their grace might fail and annihilate†:*Sublata cauſa tollitur effectus If the Sun withdraw its light, though never ſo little, there follows darkneſs in the Ayre; we need not only habitual grace, but aſſiſting, exciting, ſubſequent grace. The Ship needs not only the Sails, but the winde to carry it; there needs not only the Sailes of our Abilities and Endeavours, but the winde of the Spirit to blow us to the heavenly Port.
3. Why the work of holineſs in the heart is called grace?
Anſw. 1. Becauſe it hath a ſuper-eminency above nature*Caelitus delapſa. Beza.; it is a flower which doth not grow in natures garden; 'tis foreign, of a Divine extraction. Jam. 3.17. By reaſon we live the life of men, by grace we live the life of God.
2. It is called grace becauſe it is a work of free-grace*Gratia quaſi gratis data.; every link in the golden chain of our ſalvation is wrought and enamel'd with free-grace. That one ſhould be ſanctified, and not another, this is of grace; that God ſhould paſs by many of the Noble, Rich, Learned, and graft his heavenly endowments upon a more wilde luxuriant Stock, a crabbed nature, weaker parts, well may it be called grace.
Queſt. Queſt. But why is not grace beſtowed upon all?
Anſw. Anſw. We muſt hold with Zanchy, there is alwayes a juſt reaſon of Gods will; but in particular, I anſwer.
1. God gives grace to one, and denies it to another, to ſhew his Prerogative; God is not bound to give grace to all. Rom. 9.15. I will have mercy on whom I will have mercy. Suppoſe two Malefactors brought before the King, one he will pardon, but not the other; if any demand the reaſon, he will anſwer 'tis his Prerogative: So God will give grace to one, not to another; he will make one a veſsel of mercy, the other a veſſel of wrath, this is his Prerogative. The Apoſtle hath ſilenced all diſputes in this kinde, Rom. 9.20, 21. Who art thou that replyeſt againſt God? hath not the Potter power over the clay? If we could ſuppoſe a Plant to ſpeak, Why was not I made a Bird? or a Beaſt, Why ſhould not I have reaſon? juſt ſo it is when vain man enters into conteſt with God, Why ſhould not I have grace as well as another? Diſpute not againſt Prerogative; let not the clay ſyllogize with the Potter.
2. I anſwer, God may juſtly deny his grace to any wicked man for two reaſons.
1. Becauſe once he had grace, and loſt it; if a father give his ſon a ſtock to trade with, and the ſon breaks, the father is not bound to ſet him up again. God gave Adam a ſtock of grace to begin the world with; Adam did break, and make all his children Banquerupts; God is not tyed to give him grace again.
2. God may justly deny his grace to every wicked man, becauſe he is a deſpiſer of grace, he tramples this pearle under foot, Prov. 1.7. Is God bound to give grace to them that deſpiſe it? If a Kings pardon be rejected once, he is not bound to tender it any more; but I ſhall not launch forth any further into this.
4. The cogency and neceſſity of grace; it is moſt needful, becauſe it fits us for communion with God. 2 Cor. 6.14. What communion hath light with darkneſs? God can no more converſe with an ungracious ſoul, than a King can converſe with a Swine; it is by grace that we keep a conſtant intercourſe with heaven.
1. Let me with the greateſt zeal and earneſtneſs perſwade Uſe 1 all who have ſouls to ſave,Exhort. to endeavour after grace; this is the Unum Neceſsarium; grace will be deſirable at death; it is as uſeful now, and more ſeaſonable to look after. Prov. 4.7. With all thy getting get underſtanding. Alexander being preſented with a rich Cabinet of King Darius, he reſerved it to put Homers works in, as being of great value. The heart is a ſpiritual Cabinet into which the jewel of grace ſhould be put; we ſhould deſire grace above other things; above the gifts of the Spirit; nay, above the comforts of the Spirit. Comfort is ſweet, but grace is better than comfort; bread is better than honey; we may go to heaven without comfort, not without grace; it is grace makes us bleſſed in life and death. I ſhall ſhew you twelve rare Excellencies in grace: I ſhall ſet this fair Virgin of grace before you, hoping that you will be tempted to fall in love with it.
Excellency. 1 1. Grace hath a ſoul-quickning excellency in it. Hebr. 10.38. The juſt ſhall live by faith. Men void of grace are dead; they have breath, yet want life; they are walking ghoſts, Eph. 2.1. The life of ſin is the death of the ſoul*foreign: A ſinner hath all the ſigns of one that is dead; he hath no pulſe; the affections are the pulſe of the ſoul; his pulſe doth not beat after God, he hath no ſenſe. Eph. 4.19. foreign, who being paſt feeling. Dead things have no beauty, there's no beauty in a dead flower; dead things are not capable of priviledge; the dead heir is not crowned; but grace is the vital artery of the ſoul; it doth not only irradiate, but animate; therefore it is called lumen vitae, the light of life, John 8.12. And believers are ſaid to have their grave-cloaths pulled off, and to be alive from the dead, Rom. 6.13. By grace the ſoul is grafted into Chriſt the true Vine, John 15.5. and is made not only living, but lively, 1 …et. 1.3. Grace puts forth a Divine Energy into the ſoul.
2. Grace hath a ſoul-enriching excellency. 1 Cor. 1. Excellency. 2 5. foreign, ye are enriched in all knowledge. As the Sun enricheth the world with its golden beams, ſo doth knowledge beſpangle and enrich the mind*Vera divitiae non opes ſunt, ſed virtutes. Bern.. Faith is an enriching grace, Jam. 2.5. Rich in faith; plus fulget fides quam aurum; faith brings Chriſts riches into the ſoul, it intitles to the promiſes; the promiſes are full of heavenly riches, Juſtification, Adoption, Glory: Faith is the key that unlocks this Cabinet of the promiſes, and empties out their treaſure into the ſoul. The riches of grace excell all other riches, the merchandize of it is better than the merchandize of ſilver, Prov. 3.14.
1. Theſe riches make a man wiſe; wiſdom is the beſt poſſeſſion*foreign. Menand.; other riches cannot make one wiſe. A man may diteſcere & delirare, he may have a full purſe, and an empty brain. Many a rich heir, though he lives till he be of age, yet he never comes to years of diſcretion: But theſe riches of grace have power to make a man wiſe. Pſal. 111.10. The fear of the Lord is the beginning of wiſdom. The Saints are compared to wiſe Virgins, Matth. 25. Grace makes a man wiſe to know Satans foreign, his devices and ſubtilties, 2 Cor. 2.11. It makes him wiſe to ſalvation, 2 Tim. 3.15. Grace gives the Serpents eye in the Doves head.
2. Theſe ſpiritual riches ſanctifie other riches. Riches without grace are hurtful; they are not divitiae, but inſidiae, they are golden ſnares; they are the bellows of pride, the fuel of luſt, they ſet open hell gates for men*foreign. Menand.; they are unbleſt bleſsings; but grace ſanctifies our riches, it corrects the poyſon, it takes away the curſe, it makes them beneficial to us; riches ſhall be Certificates of Gods love, wings to lift us up to Paradiſe. Thus grace by a Divine Chymiſtry extracts heaven out of earth, and gives us not only the veniſon, but the bleſsing.
3. Grace ſatisfies; other riches cannot, Eccleſ. 5.10. Riches can no more fill the heart, than a Triangle can fill a Circle; but grace fills up every chink and hiatus of the ſoul; it dilates the heart, it raviſheth the affections with joy, Rom. 15.13. which joy, as Chryſoſtom ſaith, is a foretaſte of heaven.
Excellency. 3 3. Grace hath a ſoul-adorning excellency, it puts a beauty and luſtre upon a perſon. 1 Pet. 3.4, 5. Whoſe adorning let it not be that outward adorning of plating the hair, and of wearing of gold, but let it be the hidden man of the heart, even the ornament of a meek and quiet ſpirit, which is in the ſight of God of great price; for after this manner in the old time, the holy women alſo who truſted in God adorned themſelves. If a man hath Plate and Jewels, Cloth of Gold, Hangings of Arras, theſe adorn the houſe, not the man; the glory of a man is grace*foreign. Chayſoſt.. Prov. 4.9. She ſhall give to thine head an ornament of grace. The graces are a Chain of pearle that adorns Chriſts Bride; the heart inlaid and enamel'd with grace, is like the Kings daughter, all glorious within *foreign. Theodoret., Pſal. 45.13. A gracious ſoul is the image of God, curiouſly drawn with the Penſil of the Holy Ghoſt; an heart beautified with grace, is the Angels joy, Luke 15.7. and is Gods leſſer heaven, Iſa. 57.15. Eph. 3.17. Reaſon doth not ſo far exceed ſenſe, as grace doth reaſon; grace changeth corruption into perfection; nothing ſo graceth a man as grace doth; grace is the pureſt complexion of the ſoul, for it makes it like God. Grace is the flower of delight which Chriſt loves to ſmell to; grace is to the ſoul, as the eye to the body, as the Sun to the world, as the Diamond to the Ring, it doth beſpangle and beautifie. A ſoul decked with grace, is as the Dove covered with ſilver wings and golden feathers.
Excellency. 4 4. Grace hath a ſoul-cleanſing excellency. By nature we are defiled; ſin is an impure iſſue, 'tis a be filthying thing, 2 Cor. 7.1. A ſinners heart is ſo black, that nothing but hell can pattern it; but grace is lavacrum animae, a ſpiritual lavor; therefore it is called the waſhing of regeneration, Tit. 3.5. The grace of Repentance cleanſeth: Maries tears, as they waſhed Chriſts feet, ſo they waſhed her heart; faith hath a cleanſing vertue, Acts 15.9. Having purified their hearts by faith. Grace layes the ſoul a whitening, it takes out the Leopards ſpots, and turns the Cypriſs into an azure beauty. Grace is of a Celeſtial nature, though it doth not wholly remove ſin, it doth ſubdue it; though it doth not keep ſin out, it keeps it under; though ſin in a gracious ſoul doth not dye perfectly, yet it dies daily. Grace makes the heart a ſpiritual Temple, which hath this inſcription upon it, Holineſs to the Lord.
5. Grace hath a ſoul-ſtrengthning excellency, it enables a Excellency. 5 man to do that which exceeds the power of nature; it hath foreign Ariſt.. Grace teacheth to mortifie our ſins, to love our enemies, to prefer the glory of Chriſt before our own lives. Thus the three children by the power of grace marched in the face of death; neither the ſound of the Muſick could allure them, nor the heat of the Furnace affright them, Dan. 3.17. They did bear up infracto animo, & prorſus chalybeo. Grace is a Chriſtians Armour of proof, which doth more than any other Armour can; it not only defends him, but puts courage into him. Tertullian calls Athanaſius, Adamas Eccleſiae, an invincible Adamant *foreign. Chryſ. in Gen. hom. 3.; grace makes a Chriſtian not only bear ſuffering, but glory in ſuffering, Rom. 5.3. A ſoul ſteeled and animated with grace, can tread upon the Lyon and Adder, Pſal. 91.13. and with the Leviathan, can laugh at the ſhaking of a Spear, Job 41.29. Thus doth grace infuſe an heroick ſpirit, and derive ſtrength into a man, making him act above the Sphere of nature.
Excellency. 6 6. Grace hath a ſoul-raiſing excellency; it is a divine ſparkle that aſcends; when the heart is divinely touch'd with the load-ſtone of the Spirit, it is drawn up to God. Prov. 15.24. The way of life is above to the wiſe: Grace raiſeth a man above others; he lives in the altitudes, while others creep on the earth, and are almoſt buried in it; a Chriſtian by the wing of grace flies aloft; the Saints mount up as Eagles, Iſa. 40.31. A believer is a Citizen of heaven, there he trades by faith, grace ſhoots the heart above the world, Pſal. 139.17. Phil. 3. ult. Grace gives us conformity to Chriſt, and communion with Chriſt. 1 John 1.3. Our fellowſhip is with the Father, and with his Son Jeſus. A man full of grace, hath Chriſt in his heart, and the world under his feet; grace humbles, yet elevates.
Excellency. 7 7. Grace hath a perfuming excellency; it makes us a ſweet odour to God. Hence grace is compared to thoſe ſpices which are moſt odoriferous and fragrant, Myrrhe, Cinamon, Frankincenſe, Cant. 4.13. — There is a double perfume that grace ſends forth.
1 It perfumes our names. Hebr. 11.2. By faith the Elders obtained a good report: Grace was the ſpice which perfumed their names. How renowned was Abraham for his faith, Moſes for his meekneſs, Phineas for his zeal? what a freſh perfume do their names ſend forth to this day! The very wicked cannot but ſee a ſplendent Majeſty in the graces of the Saints; and though with their tongues they revile grace, yet with their hearts they reverence it. Thus grace is aromatical, it embalms the names of men; a gracious perſon when he dies, carries a good conſcience with him, and leaves a good name behinde him.
2. Grace perfumes our duties. Pſal. 141.2. Let my prayer be ſet forth before thee as incenſe. Noahs ſacrifice was a perfume, Gen. 8.21. The Lord ſmell'd a ſweet ſavour. The ſighs of a wicked man are an unſavoury breath, his ſolemn ſacrifice is dung, Mal. 2.3. There is ſuch a noiſom ſtench comes from a ſinners duties, that God will not come near. Amos 5.21. I will not ſmell in your ſolemn Aſſemblies. Who can endure the ſmell of a dead Corps? but grace gives a fragrancy and redolency to our holy things. Heb. 11.4. By faith Abel offered a more excellent ſacrifice than Cain, God teſtifying of his gifts. Abels ſacrifice was better ſented, God ſmell'd a ſweet ſavour of it; for he teſtified of his gifts. If it be asked what this teſtimony was God gave of Abels ſacrifice? Hierom ſaith, Deus inflammavit, God ſet his ſacrifice on fire*1 King. 18.38; ſo from heaven teſtifying his acceptance of Abels offering; and if grace doth ſo perfume you, wear this flower, not in your boſomes, but your hearts.
8. Grace hath a ſoul-ennobling excellency, it doth ennoble Excellency. 8 a man: Grace makes us veſſels of honour *Summa apud Deum nobilitas clarum eſſe virtutibus. Hier., it ſets us above Princes and Nobles. Theodoſius thought it more dignity to be Chriſts ſervant, and wear his Livery laced with the ſilver graces of the Spirit, than to be great and renowned in the world. Iſa. 43.4. Since thou wert precious in my ſight thou haſt been honourable. Sin doth debaſe a man; Chriſt tells wicked men their Pedigree, John 8.44. Ye are of your father the Divel: They may put the cloven foot in their Scutchion; an ungracious perſon is a vile perſon. Nahum. 1.14 I will make thy grave, for thou art vile; the Hebrew word for vile foreign ſignifies to be lightly eſteemed: There is nothing ſo vile, but an ungracious man will do; he is ductil and facil to any thing, like wire, which will be bent awry; he will ſnare his conſcience, ſtain his credit, run as a Lackey after the ſinful injunctions of men; but grace ennobles; he who is divinely inſpired, as he is high-born, 1 John 3.1. ſo he acts ſutably to his birth, he hates whatever is diſingenuous and ſordid. The Saints are Called Kings and Prieſts for their dignity, Rev. 1.6. and jewels for their value, Mal. 3.17.
Excellency. 9 9. Grace hath a ſoul-ſecuring excellency, it brings ſafety along with it. You all deſire to be ſafe in dangerous times; if ſword or peſtilence come, if death peep in at your windows*Jer. 9.21., would you not now be ſafe? nothing will ſecure you in times of danger but grace; grace is the beſt life-guard; it ſets Chriſtians out of Gun-ſhot, and frees them from the power of hell and damnation. Prov. 10.2. Righteouſneſs delivers from death. Do not righteous men dye? yes, but righteouſneſs delivers from the ſting of the firſt death, and the fear of the ſecond. It was the ſaying of one, I am not afraid to dye, but to be damned *Mori nen metuo, damnari metuo.. But here's a believers comfort, the fire of Gods wrath can never kindle upon him; grace is Gods own image ſtamp'd on the ſoul, and he will not deſtroy his own image. xerxes the Perſian, when he deſtroyed all the Temples in Greece, he cauſed the Temple of Diana to be preſerved for its beautiful ſtructure; that ſoul which hath the beauty of holineſs ſhining in it, ſhall be preſerved for the glory of the ſtructure; God will not ſuffer his own Temple to be demoliſhed: Would you be ſecured in evil times? get grace, and fortifie this Garriſon; a good conſcience is a Chriſtians Fort-Royal.
— Murus Aheneus eſto
Nil conſcire ſibi. —
Davids enemies lay round about him, yet ſaith he, I laid me down and ſlept, Pſal. 3.5. A good conſcience can ſleep in the mouth of a Cannon; grace is a Chriſtian Coat of Male which fears not the Arrow or Bullet. True grace may be ſhot at, but can never be ſhot thorow; grace puts the ſoul into Chriſt, and there it is ſafe, as the Bee in the Hive, as the Dove in the Ark. Rom. 8.1. There's no condemnation to them in Chriſt Jeſus.
10. Grace hath an heart-eſtabliſhing excellency. Hebr. Excellency. 10 13.9. It is a good thing that the heart be eſtabliſhed with grace. Before the infuſion of grace, the heart is like a Ship without a Ballaſt; it wavers, and toſſeth, being ready to overturn; therefore a man void of grace, is called foreign. a double-minded man, Jam. 1.8. He acts for and againſt, as if he had two ſouls; he is unreſolved, to day of one minde, to morrow of another; to day he will hear a Preacher that is Orthodox, to morrow one that is Heterodox; he will be as the Times are, and change his Religion as faſt as the Camelion his colour. Hearts unſanctified will be unſetled; they will face about to the riſing ſide; they will follow not what is beſt, but what is ſafest; they are for that Religion not which hath the Word to guide it, but the ſword to back it; this Seneca calls a minde that rolls up and down*Nuſquam reſidentis animi volutatio. Seneca., and ſettles nowhere.
But grace doth conſolidate and fix the heart. Pſal. 57.7. My heart is fixed, O God. Hypocrites are like Meteors in the Aire; David was a fixed ſtar; grace keeps the heart upright; and the more ſincere, the more ſtedfaſt; grace carries the heart to God as the center, and there it reſts, Pſal. 116. Pſal. 7. A gracious heart cleaves to God, and let whatever changes come, the ſoul is ſetled as a Ship at Anchor.
11. Grace hath a preparatory excellency in it; it prepares Excellency. 11 and fits for glory. Glory is the higheſt peg of our felicity, it tranſcends all our thoughts; glory can have no Hyperbole *foreign. Chryſoſt.. Now grace tunes and fits the ſoul for glory: 2 Pet. 1.3. Who hath called us to glory and vertue. Vertue leads to glory. Firſt you cleanſe the Veſſel, and then poure in the wine. God doth firſt cleanſe us by his grace, and then poure in the wine of glory; the ſilver link of grace draws the golden link of glory after it: Indeed grace differs little from glory; grace is glory in the bud, and glory is grace in the flower. In ſhort, glory is nothing elſe but grace commencing, and taking its degrees.
Excellency. 12 12. Grace hath anabiding excellency; temporal things are foreign, for a ſeaſon, but grace hath eternity ſtamped upon it, it is called durable riches, Prov. 8.18. Other riches take wings and flie from us; grace takes wings and flies with us to heaven. Some tell us of falling away from grace; I grant ſeeming grace may be loſt; a blazing Comet will ſpend and evaporate; nay, ſaving grace may fail in the degree, it may ſuffer an eclipſe, it may loſe all its ſweet fruit of joy and peace; but ſtill there is ſap in the Vine, and the ſeed of God remains, 1 John 3.4. Grace is a bloſſom of eternity*Grotia concutitur, non excutitur. Aug.; it is called unctio manens, 1 John 2.27. The anointing that abides; colours laid in oyle are durable; thoſe hearts which are laid in oyle, and have the anointing of God, hold their colours, and endure for ever: Grace is compared to a river of the water of life, John 7.38. This River can never he dried up; for the Spirit of God is the ſpring that ſeeds it: Grace is not like a Leaſe which ſoon expires; ſo the Pelagians would make it; to day a believer, to morrow an unbeliever; to day juſtified, to morrow unjuſtified; this would be like a Leaſe ſoon run out; but God ſettles grace on the Saints as an inheritance, and he will ſee that the entail ſhall never be cut off. He who hath true grace, can no more fall away than the Angels, which are fixed ſtars in their heavenly orbs.
The Arguments to prove the perpetuation of grace, are:
1. Gods Election; this I ground upon Rom. 8.29, 30. Whom he did fore-know, he alſo did predeſtinate. Predeſtination is the grand cauſe of the Saints preſervation; God chooſeth as well to ſalvation, as to ſaith, 2 Theſ. 2.13. What ſhall make Gods Election void?
2. The Power of God. 1 Pet. 1.5. We are kept by the power of God through faith to ſalvation. I deny not but grace in it ſelf may periſh, (our grace is no better coyne than Adams) but grace in Gods keeping cannot; the Saints graces of themſelves may break as glaſſes, but theſe glaſſes in the hand of God ſhall never break.
3. Gods Solemn Engagement; the Lord hath paſſed it under hand and ſeal; he hath given bond for the Saints perſeverance. Jer. 32, 40. I will make an everlaſting Covenant with them, that I will not turn away from them, and they ſhall not depart from me. A believers Charter is confirmed under the broad Seal of heaven; and if grace doth not endure to eternity, it is either becauſe God wants power to make good what he hath decreed, or truth to make good what he hath promiſed; either of which to aſſert were blaſphemy.
Beſides all this, Jeſus Chriſt our bleſſed High Prieſt, who hath the golden plate on his fore-head, appears in the Court; and as he poured out blood on the Croſs, ſo he poures forth prayers in heaven for the Saints perſeverance. Hebr. 7.25. He ever liveth to make interceſſion for them. And Chriſt is not only a Prieſt, but a Son; therefore likely to prevail; and which puts the matter out of doubt, what Chriſt prays for as he is man, he hath power to give as he is God. John 17.24. Father, I will; Father, there he prays as man; I will, there he gives as God.
So that grace is an abiding thing; Chriſtians, you may loſe your friends, your eſtates, your lives; but you ſhall never loſe your grace. Thoſe who hold falling away from grace, would make a believer wear Cains mark, which was a continual ſhaking and trembling in his fleſh; they would ſpill a Chriſtians cordial, and break a link of the chain of ſalvation.
2. Let us try whether our grace be true! There is ſomething Uſe 2 looks like grace which is not▪ Chryſoſtom ſaith the Divel hath a counterfeit chain to all the graces,Trial. and he would deceive us with it. Lapidaries have wayes to try their precious ſtones; let us try our grace by a Scripture touchſtone; the painted Chriſtian ſhall have a painted Paradiſe.
1. The truth of grace is ſeen by a diſplacency, and antipathy againſt ſin. Pſal. 119.104. I hate every falſe way: Grace ſets it ſelf againſt complexion-ſins, Pſal. 18.23. and againſt the ſins of the Times, Rev. 2.2.
2. Grace is known by the growth of it, growth evidenceth life. Dead things grow not; a picture will not grow: An hypocrite, who is but a picture of Religion, doth not grow; a good Chriſtian grows in love to Chriſt, in humility, in good works. Pſal. 92.12. Hoſ. 14.5. He ſhall grow as the lilly, his branches ſhall ſpread, and his beauty ſhall be as the Olive-tree, and his ſmell as Lebanon. When the Spirit of God diſtills as dew upon the ſoul, it makes grace flouriſh, and put forth into maturity.
3. True grace will make us willing to ſuffer for Chriſt. Grace is like gold, it will abide the fiery trial, 1 Pet. 1.7. — And if upon a ſerious ſcrutiny and trial we find that we have the right jewel, the grace of God in truth, Col. 1.6. this will be a death-bed cordial; we may with Simeon, depart in peace, being aſſured that though we cannot reſiſt death, yet we ſhall overcome it.
Uſe 3 3. Let me lay down two or three directions for the attaining of grace.Direction.
1. If we would be enriched with this jewel of grace, let us take pains for it; we are bid to make an hue and cry after knowledge, and to ſearch for it, as a man that ſearcheth for a vein of gold, Prov. 2.2, 3. Our ſalvation coſt Chriſt blood, it will coſt us ſweat.
2. Let us go to God for grace*Incaſſum laborat qui aliunde virtutes ſperat quam à Domino virtutum.; he is called the God of all grace, 1 Pet. 5.10. We could loſe grace of our ſelves, but we cannot find it of our ſelves*Domine errare potui, redire non potui. Auſtin.. The Sheep can wander from the Fold, but cannot return without the help of the Shepherd: Go to the God of all grace; God is the firſt Planter, the Promoter, the perfecter of grace; God is the Father of lights, Jam. 1.17. He muſt light up this candle of grace in the ſoul; grace is in his gift; it is not an impropiriation, but a donative: Oh then go to God in prayer, lay thy heart before him; Lord, I want grace; I want an humble, believing heart, and thou art the God of all grace, all my ſprings are in thee. Oh enrich me with grace, deny me not this before I dye: What is gold in the bag, if I have no oyle in the Lamp? Give me that anointing of God. I read in thy Word of the fruits of the Spirit *Gal. 5.22.; Lord, my heart is a barren ſoile, plant ſome of theſe ſupernatural fruits in me, that I may be more uſeful and ſerviceable; Lord, I cannot be put off with other things. Who wilt thou give grace to, if not to ſuch as ask, and are reſolved not to give over asking?
3. If you would have grace, engage the prayers of others in your behalf; he is like to be rich, who hath ſeveral ſtocks going; he is in the way of ſpiritual thriving, who hath ſeveral ſtocks of prayer going for him. If you had a childe that were ſick, you would beg the prayers of others; thou haſt a ſoul that is ſick, ſick of pride, luſt, ſick unto death; oh beg the prayers of godly friends, that God will heal thee with his grace; a Moſes and Jacob have much power with God: Believers can prevail ſometimes not only for themſelves, but for their friends, Jam. 5.16. A godly mans prayers may do you more good than if he ſhould beſtow upon you all his lands of inheritance.
4. If you would have grace, frequent the means of grace, lie at the pool of Betheſda, wait at the poſts of wiſdoms door. Inward grace is wrought by outward means; the preaching of the Word is Gods Engine that he uſeth for working grace; it is called the rod of his ſtrength, Pſal. 110.2. and the breath of his lips, Iſa. 11.4. By this he cauſeth breath to enter; out of this golden pipe of the Sanctuary, God empties the golden oyle of grace into the ſoul; the Miniſtry of the Goſpel is called the Miniſtry of the Spirit, 2 Cor. 8. becauſe the Spirit of God ordinarily makes uſe of this to work grace; this Miniſtry of the Spirit is to be preferred before the Miniſtry of Angels.
Queſt. Queſt. Why is the Word preached the ordinary means to convey grace? why not conference or reading?
Anſw. Anſw. The reaſon is, becauſe God hath appointed it to this end, and he will grace his own Ordinances, 1 Cor. 1.21. foreign, it pleaſed God — What reaſon could be given why the waters of Damaſcus ſhould not have as ſoveraign vertue to heal Naamans leproſie, as the waters of Jordan? only this, becauſe the Lord did appoint and ſanctifie one to this work, and not the other; if therefore we would have grace, let us wait where the Manna falls, and there expect the dew of the Spirit to fall with Manna; the power of God goes along with his Word.
How ſhould we delight in Ordinances! Sleidan ſaith there was a Church in France formerly, which the Proteſtants call'd Paradiſe; as if they thought themſelves in Paradiſe while they were in the houſe of God; thoſe Ordinances ſhould be our Paradiſe, which are the power of God is ſalvation.