The Being and Well-Being of a Christian, Treatise 2 – Title page 4

The Being and Well-Being of a Christian · Treatise 2 – Title page 4

p. 183THE EXCELLENCY OF GRACE, In it self, and above other things which are of greatest account in the World.

AS an Introduction hereunto, let me premise, that many things are mistaken for grace, because they look like it, or towards it; or have some resemblance, appearance, or colour of grace upon them; and are several alterations and Emendations in men, which fall short of Renovation, and are not true grace.

p. 184I will instance in five Particulars: as,

1. Natural Parts; an acute Wit, pregnant Invention, retentive Memory, free Speech, and sweet Disposition.

2. Moral Vertues; Justice, Prudence, Fortitude, Temperance, Sobriety, Liberality, Civility, &c. which are a step higher than natural parts.

3. Common Gifts of the Spirit.

4. Common Works of the Spirit upon the soul.

5. Outward Performances of Good.

These three last I shall describe more largely than the two first, shewing what they are.

The Common Gifts of the Spirit are,

1. The knowledge of God and Christ, of the Law and Gospel, of a System of Divinity; Some attain to a great measure hereof, as the Hypocritical Jews, Rom. 2.17, 18. Behold thou art called a Jew, and restest in the Law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the Law; and many other Hypocrites and Apostates, as Judas and others, Titus 1.16. They profess that they know God, but in works they deny him, being abominable and disobedient, &c.

p. 185Such may have Illumination; some Gospel-light in the things of God, Heb. 6.4. as the foolish Virgins had Lamps and Light, but no oyl of grace; and so have many that fall away.

2. Gifts of Expounding Scripture, called prophesying, Matth. 7.22. and other Church-gifts, 1 Cor. 12.4. to 12. enabling to teach others, as that Hypocritical Jew did, Rom. 2.19, 20. And art confident that thou thy self art a guide of the blind, a light of them which are in darkness, an instructer of the foolish, &c.

3. Gifts of Discourse, Dispute, Utterance and Elocution. A man may be foreign, that is not foreign.

Some have an excellent foreign, or faculty of expressing their Brain-light, and are able to resolve doubts, answer cases, to comfort, edifie, instruct others (Judas had this) and to perform those by way of Gift, from the Light and ability the Holy Ghost giveth them.

4. The Gifts of Prayer; Hypocrites may and do excell therein.

5. Gifts of Arts and Sciences, given,

For making curious works, as unto Bezalut for the Tabernacles, Exodus 31.3.

p. 186For Government, as Prudence and Policy, as to Saul, 1 Sam. 11.6. And the Spirit of God came upon Saul, &c.

And to David, 1 Sam. 16.13.

For Wars, as Strength, Fortitude, Courage, Martial skill. He teacheth mens hands to war, and fingers to fight.

Heroick Gifts for valiant atchievements fit for a King and a Captain.

As to David, 1 Sam. 17.34. &c. 49, 50. who overcame the Lion, the Bear, and Goliah.

To Sampson, Judg. 14.5, 6.

The Holy Ghost is the Author of all Excellency in common gifts of Nature and Reason.

IV. The Common Works of the Spirit upon the soul, though they be the effects of an outward Call, and some beginnings of Spiritual Good, and have a Tendency in them thereto; yet they fall short of Grace and Renovation. They oft lye and dye and come to nothing. They go out as sparks of fire, and dry up as drops of water, without any real effect, or remaining Change produced thereby. They leave no more Impress of holiness, or newness upon the heart, than the Eagle doth of her flight in the air; or the Ship p. 187of its way in the Sea, or the Serpent of his Tract upon a Rock.

The Spirits common works are,

1. Conviction of Sin, Legal Humiliation, horror of Conscience, Spirit of bondage, fear of Gods Judgements.

These may be without Evangelical Repentance, or a dram of Grace.

As Felix's trembling at the word, Acts 24.25.

Judas's repenting, restoring and confessing, when he saw that Jesus was condemned, Matth. 27.3.

Esau's bewayling the loss of his birth-right with Tears, Heb. 12.16.17.

Pharaoh's confessing his sin, (Exod. 9.27, 28.) to Moses and Aaron.

And Saul his sin to Samuel, 1 Sam. 15.24, 30. and his weeping to David, 1 Sam: 24.16.

Ahab's fasting, 1 Kings 21.27, 29. humbling himself.

2. Perswasions to Good, to embrace the Gospel, and Christianity; to come to Christ, and to follow him for a season, as many of his Disciples did, who afterwards went back and walked no more with him, John 6.66. King Agrippa was perswaded almost by Paul, to become a Christian, Acts 26.28.

p. 1883. Good Motions wrought in the will or some religious affections in duties, &c. When upon the understanding of Threatnings or Promises, the will is touched with some affections to those things they speak of, as those which are naturally hurtful or beneficial to it. Hypocrites may affect holy duties as suitable to their ends and hopes, though not as to their frame and disposition. They may have,

1. Joy in hearing the Word preached, as the Stony Ground that had not root, and fell away in Time of persecution, Matth. 13.20.

And in the Ministry of godly Preachers; as Ezekiels hearers did in his, he was like a pleasant and well tuned Instrument to them, Chap. 33.31. Herod heard John gladly, and reverenced his person even for his piety, because he was a good man, Mark 6.20. Johns Hearers rejoyced for a season in his light and Ministry, yet after fell away, John 5.35.

This is to taste the good word of God, and relish some sweetness in it, which those may attain unto that fall away, Heb. 6.5. How much are many affected at a Sermon, that are not effectually converted thereby.

p. 189And Joy in Meditation of divine things; as of the Joyes of Heaven, the felicity and glory that is there (or in hearing the same described in a particular manner, Heb. 6.4, 5.) For the contemplation of every Truth, brings with it naturally a delectation,Dixon in Heb. 6.Heb 6 such as Philosophers find in their Studies, and the more eminent the Truth is, no wonder if the delectation be greater.

2. Desires after Good: as Balaam had to dye the death of the righteous: Some think that he understood, and was affected with the Doctrine of the Resurrection, and of Eternal Life, Numb. 23.10. An Hypocrite in Contemplation of the Saints blessedness in Heaven, may be taken with admiration of it, and have a natural desire after it, as Balaam had; when upon such a speculation he desired to dye the death of the righteous, and that his last end might be like his; yet he loved the wages of unrighteousness.

3. Sorrow for the sufferings or miseries of others; as for the Passion of Christ, or other sad Tragedies and Stories described in the Scriptures; Some will weep when they hear or read them, who never p. 190wept kindly for their own sins.

4. Fear, at the hearing of what horror is in Hell, and in a bad Conscience.

4. Common work of the Spirit upon the soul is Faith, to give assent to the Word of God and the Doctrine of the Gospel as true; or to believe the letter of the Scripture, whether Histories or Doctrines expressed therein.

Dixon.Some understand this to be a taste of the Heavenly Gift of justifying faith, Heb. 6.4. because it is a good degree towards it.

Some call this Historical Faith from the object of it; and Temporary Faith from the end or issue of it, because it holds not out to the End, but fails in time of Tentation.

The Stony Ground which received the Word with joy, for a time believed, Luke 8.13. Many Hypocrites and Reprobates being illightned and convinced of the Truths of the Word, may yield a general Assent unto it for a Time.

Such a faith had Simon the Sorcerer, who also believed (the Apostles preaching and was baptized) even while he was in the gall of bitterness and bond of iniquity. Peter perceived it, Act. 8.13. with 23.

p. 191Such a faith in Christ had many of the Chief Rulers, who because of the Pharisees did not confess him, lest they should be put out of the Synagogue, for they loved the praise of men, &c. John 12.42, 43.

5. Is partial Obedience and Reformation (as Effects or Consequents of the former particulars) to amend things amiss, or eschue some evil, and to do some good; as a fruit of the Gospel, and the Ministry and knowledge of it. Thus Herod did many things when he heard John, Mark 6.20. and many by that superficial knowledge they have of the Gospel, and of Jesus Christ, escape not only gross sins, but some that are comparatively small in respect of others, the pollutions of the world, who afterwards are again entangled therein and overcome, whose latter end is worse than the beginning, 2 Pet. 2.20, 21, 22.

The five foolish Virgins were Virgins,Matth. 25.Matt 25 not Harlots, free from gross sin, though they wanted Wisdom and Oyl of grace. The Word of God though not permanent in many, yet as transient, or passing through them, may cleanse them from gross sins as water doth filth p. 192running through a Seive.

V. Outward performances of Good: as 1. Of Piety or holy duties; forms of Godliness, wherein a Naturalist, a Formalist, a Hypocrite may go far without the power of it. And particularly,

1. Prayer: which the hypocritical Pharisees used much and oft, in their way, Matth. 6.5. to be seen of Men: and the Jews in their distress, yet their prayers were but flatteries of God, Psal. 78.34, 36. Many a Hypocrite keeps a constant course in prayer.

To which I may add Fasting.

Isa. 58.3.Isa 58:3The Pharisees fasted oft, Luke 18.12. The Jews kept a solemn Fast constantly four times a year, Zech. 7.5. with 8.19. Of whom God demands whether at those fasts even for seventy years they at all fasted to him.

2. Hearing the Word, as the Jews did, waiting on God in the way of his Ordinances, Isa. 58.2.

3. Receiving the Sacraments. Judas eat the Passeover with Christ and his Apostles, if he did not partake of the Lords Supper. Simon Magus was baptised, that great Seducer of the people, even when he was in the gall of bitterness, &c. p. 193Acts 8.12, 13, &c. He had the visible Baptism, but wanted the invisible washing: some are most for them, who are least fit for them.

4. Communion of Saints, joyning themselves to the Society, and living in fellowship with them: as Judas did with the other Apostles in Christs family: and the five foolish Virgins associated with the wise, and were not discerned by them, till the Gate was shut. Simon Magus continued with Philip, Acts 8.12. Demas with Paul, yet forsook him afterwards, and turned worlding, 2 Tim. 4.10.

5. Observation of the Sabbath. The Hypocritical Jews were strict herein: See Luke 13.14, 15. John 5.10.

2. Outward Acts of Justice; in doing right, seen in the Hypocritical Pharisee who seemed to make conscience of tything Mint and Rue, the least Hearbs that grow in his Garden, Luke 11.42.

And of paying Tythes of all he possest, Cap. 18.12.

And in restoring or confessing at least, when men have done others wrong, or in making some satisfaction, as Saul did to David, 1 Sam. 24.16, 17, 18.—thou art more righteous then I —I have rewarded p. 194the evil, wherefore the Lord reward the good, ver. 19.—And I have sinned, return my Son David, for I will no more do thee harm, 1 Sam. 26.21.

3. Outward Acts of Mercy; The Hypocritical Pharisees gave Alms in Synagogues, and in the Street, to have glory of men; Matth. 6.2.

Now that these fore-mentioned endowments and performances come short of the truth of sanctifying and saving grace, will be made evident, by comparing them with it, both as to its nature and properties, which shall be performed in the ensuing particulars, which will shew the difference between them, and by how much grace hath the preheminence.

The Excellency of Grace appears in six particulars.

1. In the Nature.

2. In the Causes or Root.

3. In the Effects or Fruits.

4. In the Subject.

5. In the Duration.

6. In the Beauty and Glory of it.

p. 195I. The Excellency of Grace appears in the Nature of it, and in the Manner how it is wrought.

Grace is the supernatural Image of God, 1. In which Adam was created, and we in him (as being in his Loins) but he lost it, both for himself and all his posterity, by his Transgression, he being the Common Parent of us all.

2. To which we are renewed in knowledge, righteousness and true holiness, by regeneration, Col. 3.10.

3. By which we are made new Creatures in Christ, 2 Cor. 5.17. and spiritual, 1 Cor. 2.15. and partakers of the Divine Nature, 2 Pet. 1.4. Hereby Christ is formed in us, and we are made Conformable to him.

As Reason makes a Man, so Grace makes a Christian; and gives him his specifical Being as he is a Christian; as it did Paul, 1 Cor. 15.10. By the Grace of God (saith he) I am, that I am.

Grace is the Renovation of our Natures, which God worketh in us, not by Extraction, or drawing good qualities out of the soul, as if they were …eminally there before, as if Seeds of Grace as well as of Sin were in us by Nature; but p. 196by Infusion of a new Principle into the soul, which illightens the mind, changeth the inward frame or disposition of the Heart or Will, and reforms the life. This Principle of Grace is infused into the soul by the effectual operation of the Spirit of God, and the Word (ordinarily) at the Conversion or Regeneration of a sinner, John 3.5, 6. James 1.18.

Man is the subject thereof, capable as he is rational; but resisting to it, as by reason of inherent corruption; and passive in the first act of Conversion, because he is dead in trespasses and sins, Eph. 2.1. and hath no spiritual life or strength; and acts no further therein, than he is acted. It is God that worketh in us both to will and to do, Phil. 2.13. — primum velle & primum operari.

Turn thou me, saith Ephraim, Jer. 31.18. and I shall be turned. None are able to turn themselves, to repent and return to God, without Gods grace, power and help, not from backsliding after Conversion, much less from their Apostacy in Adam, at their first Conversion to God.

Quest. When Tenders of Grace and Spiritual Life are made to all, why do some receive, and others refuse the same?

p. 197Answ. Gods Elect embrace offers of grace and Christ, and turn to God, because they will do it; and are renewed, because they are willing to be renewed. This Act of their will is not by Nature, but as they are acted and biassed by Gods Spirit and grace, which doth not force the Act or Consent of the will, but alters the inward disposition or inclination of it effectually.

The wicked are not converted or renewed, because they will not turn to God, they will not be renewed: they reject the Tender of Grace, and resist the Spirit of Regeneration.

This Refusal is the proper Act of their will, proceeding from inherent pravity, or the Natural Disposition of it to sin.

Herein grace excells Moral Vertues and Common Gifts; scil. In the Nature of it, and the Manner how it is wrought; for these are but the Natural Image of God in men; of a lower and more ordinary stamp or kind, than the supernatural Image of God, or the Divine Nature, is.

These are acquired (ordinarily) by Education, Exercise, Industry, Observation, Example.

p. 198They are indeed Excellencies and great Improvements of Nature: but Nature after the greatest Improvements of it, is but Nature still, until it be supernaturally renewed; & can make a man no more than a natural man, as opposed to a spiritual man or regenerate: and the Natural man receiveth not the things of the Spirit of God, for they are foolishness to him, &c. 1 Cor. 2.14, 15.

These cannot bow, encline, or raise the will to receive the offers of Christ, Grace and Spirit, when made to it in the Gospel.

II. The Excellency of Grace appears in or by the Root, or Fountain, from whence Saving Grace doth originally grow, or flow into the soul, which is double, scil.

1. Gods special Love.

2. Union with Christ.

1. Out of Gods special love, favour, free grace, and the good pleasure of his Will to his Elect, as the proegumenal or inward moving Cause thereof, Ephes. 2.4, 5, 7. God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickned us together p. 199with, &c. See also, Phil. 2.13. 2 Thess. 1.11. Titus 3.4, 5. After that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost. Paul collected Christs special love to him from his working faith in him, to live upon him, Gal. 2.20. I live by the faith of the Son of God, who loved me, &c.

2. From the souls Ʋnion with Christ,

By the Spirit.

Through Faith.

Whereby a soul being engrafted into Christ as its Vine, John 15.1, 2. and incorporated into him, as its Head, and married to him as its Husband, Ephes. 5.23, 24. and joyned to him as its fountain, receives grace from Ghrist, as the Branch doth sap from the Root: as the Members do Sense and Motion from the Heads: as the Wife doth nourishing and cherishing, Ephes. 5.29. and a Joynture from her Husband; as Pipes and Channels do water from a Fountain.

For in Christ all fatness of grace is laid up, even for us. Col. 1.19. & 2, 3. And p. 200of his fulness we receive grace for grace, John 1.16. that is, the beginning, encrease and perfection of Grace.

Reception of grace is communion with Christ in his holiness, or the stamp and Impress of Christ upon the soul; whereby Christ is made unto us of God, Sanctification, 1 Cor. 1.30. and Union with Christ is the ground of this communion; therefore it is said—of him are ye in Christ Jesus, &c.

Pauls usual Close of his Epistles, The Grace of our Lord Jesus Christ be with you, &c. Rom. 16.24. 2 Cor. 13.14. Gal. 6.18. and in divers others, shews Christ to be the Author and Donor of all grace; the Spring from whence, and the Conduit by whom all grace is derived and conveyed unto all believers; by the Fathers good pleasure and designment.

But Common Gifts, &c. God bestows upon men out of his common goodness, and sometimes for the benefit of others, rather than of themselves. Hence they are given to all, therefore they do not distinguish the Elect from the Reprobates. No man knows special love or hatred by these.

These flow from a lower spring than p. 201Union with Christ; and do not either presuppose, or inferr it necessarily. A man may have them in a great measure, and yet be out of Christ, (or without Christ) a stranger, yea, an enemy to Christ.

III. The Excellency of Grace appears in the Effects or fruits thereof, which are those that follow.

1. Grace illightneth and quickneth the soul from the darkness and death of sin to the light and life of righteousness, Acts 26.18. Ephes. 5.8, 14. Ephes. 2.1.5. Rom. 8.10.

Grace is a beam of Divine Light sent down from God the Father of Light; and from Christ the Sun of Righteousness (Mal. 4.2.) into the soul: which lights the Candle of our Spirits (Prov. 20.27.) that was put out by the Fall: and sets up such a light within us, which the shadow of death cannot damp or darken. Grace makes us children of light and of the day, 1 Thess. 5.5. It is the Ray of the Day-Star (Christ) arising in our hearts, 2 Pet. 1.19. Grace is Sun-shine in the soul. Grace dispelleth the shadows and darkness of Sin, ignorance, &c.

Grace is a Seed or Principle of spiritual p. 202life in the soul, 1 John 3.9. it is, as it were, the soul of the soul, which doth give the Esse, vivere & operari of Christianity to it.

Grace is the fruits of Christs resurrection in us, Col. 2.12, 13, and the likeness thereof, into which we are planted by an Emanation of a vivifical vertue into us from him, Rom. 6.5. Hence we are said to be begotten again by the resurrection of Jesus Christ from the dead unto a lively hope, 1 Pet. 1.3.

Grace is the water of life, which Christ the fountain of living water gives in to our souls, John 4.10, 14.

It is a vital Ligament, which tyes us as Members to Christ as our head. None can say with Paul in Gal. 2.20. I live, or Christ liveth in me, but by the grace of God.

Common Gifts and Moral Vertues adorn a man, as Flowers do a dead body that is stuck with them, which make it to smell well, but not to live at all. So these may sweeten a natural man, but cannot quicken him; they may elevate or raise him to Civil and Moral actions; or to spiritual performances in the matter of them, as to preach, pray, discourse p. 203of the things of God, &c.

But these leave the soul in Hades, under the power of spiritual death, or dead in trespasses and sins, and a stranger to the life of God; dead to all actions spiritual as to manner and end; and in much spiritual darkness.

Men may flourish in gifts and parts, and yet be dead while they live: and have not a seed or spark of spiritual life in them. These are but like Candles lighted; or though they appear as Stars, yet all the shine of them, cannot make a man a child of light, or a child of the day; but leave him to be a child of the night and of darkness, 1 Thess. 5.5.

Counterfeit graces, as simulated Sanctity, feigned Humility, pretended zeal, mercenary Love, presumptuous Hope, vain-glorious Charity, self-ended Unblameableness, partial Obedience, heartless performance of duties.

These may give a Hypocrite the colour, but not the life; the paint, but not the right complexion, much less the pulse of a true Christian, a vizzard of profession, and carkass of devotion, without heat or life of spiritual affection.

These may make up a lifeless picture of a p. 204Professor, who hath the form without the power of godliness, the shew without the substance. For esse videatur, is the Essence of a Hypocrite.

2. Effect, Grace resists, and by degrees mortifieth sin in us: all sin, one as well as another: Sin in heart as in life; in the root as well as in the branch or bud; lust in the conception, as sin in the birth, or production of it; in the first motions of it within, and in all Tentations to it and Occasions of it from without; in the appearance or shew, as in the Entity or Substance of it, such as it hath. And all this out of pure and perfect hatred of sin, as it is sin, and most opposite to the will and Law, Holiness and Glory of God; and to the regenerate part in us.

For Grace and Sin are Contraries. Hence comes the Combate between the Flesh and the Spirit, Gal. 5.17. between the Law in the Members, and of the mind, Rom. 7.23. There may be a Lust or strife between the Dictates of Conscience and corruption, without true grace, upon Gods Command prohibiting sin, or Gods Judgments punishing it: But this Conflict between Sin and Grace, Renovation and Corruption of Nature is in p. 205the same faculty; or in the will renewed against corrupt inclinations cohabiting, but not reigning and predominant: as between humility and pride, patience and passion, contentation and covetousness, chastity and uncleanness, sincerity and hypocrisie, &c. as a Duel fought hand to hand.

This skirmish with sin is proper to Grace as the chief Antagonist of it in the soul, which is at deadly feud and variance with it.

Grace as truly and really resists sin as light expects darkness, as fire fights against water, or heat against cold; or as a man strikes, stabs or kills his enemy.

Grace not only cuts off the bough of of sin in the life, but layes the Axe of Mortification to the Root of Corruption in the heart.

Grace makes it a souls daily exercise, to live in war with sin, and at peace with God.

Common Gifts and moral Vertues may discover and restrain corruption, or keep it in, that it break not out into the life; but they cannot kill or mortifie Sin in men. They may lop off the Branches of Sin in the Life; but not eradicate it, or p. 206pluck it up by the Root in the heart; dam sin in, but not drie it up, nor drive it out; chain up the wolf, but cannot kill it: they may skin over the Sores of Corruption, but not heal them to the bottom, nor remove the causes of them.

Sin may break out again, for all the Grace of Restraint or common Gifts which men have: and be as a Wolf, when got loose: or like a Sow (that hath been shut up in a fair Medow of Morality and Civility) which returns to her wallowing in the Mire.

It is above the sphear of the Activity of Common Gifts, to set the Heart in detestation against all and every Sin and as it is Sin. But they suffer men to retain and harbour in their bosomes, a secret love or liking of some sins especially, which are most suitable to their Natures. Yet they dare not live, nor allow themselves in the open practice of them for fear of shame, disgrace or punishment: As one may be afraid to take up a coal, not so much because it blacks, but burns, and is too hot to hold: so are many of sin.

3d. Effect, Grace Sanctifieth us throughout, or wholly in every part, 1 Thes. 5.23. according to the Measure p. 207of it received; though not perfectly here in respect of degrees.

Grace transforms or metamorphoseth a sinner into a Saint, It makes us truly, really and spiritually holy; both inwardly and outwardly; it worketh a change in the heart, and a reformation in the life. It is a new-moulding of us into our Fathers Image, and Saviours likeness (as I shewed before) It causeth old things in us (our old frame or bias of spirit, and our old course of life) to pass away; and all things to become new, 2 Cor. 5.17. to wit, our disposition of Conversation.

Grace makes both the Tree good (our hearts) and the fruit good, our lives, Matth. 7.14, 18. Hence the Tree is known by his fruit.

Grace sanctifies both our Persons, and our Gifts: them to us, and us to our works; to make us more useful and serviceable by them.

Grace makes us as carefull to cleanse our hearts as our hands, Jam. 4.8. and our selves from all pollutions of spirit as well as of flesh, 2 Cor. 7.1. Grace causeth the Eye to water at the very Motes of Sin, to weep them out of the soul.

p. 208Common Gifts and moral Vertues may make a man to be outwardly reformed, and unblameable;Matth. 23.27, 28.Matt 23:27Matt 23:28 to appear righteous before men: and carefull to make clean the outside of the cup and of the Platter; and seemingly Saint-like: but not to be inwardly renewed, refined, cleansed, holy, pure in heart, not gracious in the sight of God, though they may be pure in their own eyes, Prov. 30.12. There is a Generation that are pure in their own eyes, and yet is not washed from their filthiness.

Civil Honesty is a fair Outside that may be consistent with a foul inside; as the Paint of a Sepulchre without, with dead mens bones and rottenness within. Civility grows many times in Natures garden, that hath not in it one Herb of grace.

An old Heart covered over meerly with Civility, is but like an old Man clad with new Cloaths, which cannot make him young again: or like an old rotten Poste painted or gilt over, that can never make it sound, or heart of Oake.

Common abilities may make the fruits of mens Actions or performances good in their lives (that is, instrumental p. 209through Gods blessing for the benefit of others) but cannot make the Tree or root of their Affections good in themselves. They may make them Trees of knowledge unto others; but not Trees of Life in and to themselves.

4th. Effect. Grace is very active, opeperative and efficacious, it is not in vain where it is: it made Paul labour more abundantly than they all, 1 Cor. 15.10. If these things (that is the Grace of the Spirit) be in you and abound, saith Peter, 2 Pet. 1.5, 6, 7, 8.2 Pet 1:52 Pet 1:62 Pet 1:72 Pet 1:8they make you, that ye shall neither be barren …or unfruitfull (but actuous and fructuous) in the knowledge of Christ.

Hence it is, that faith (that Radical Grace) is said to be Living, Rom. 1.17. The just liveth by faith; and working, therefore we read of the works of faith, 1 Thes. 1.3. and walking: we walk by faith, 2 Cor. 5.7. Love is said to be Laborious. Heb. 6.10. and Hope to be lively, 1 Pet. 1.3. and patient, 1 Thes. 1.3. and Wisdom (that is from above) to be full of mercy and good fruits, Jam. 3.17.

What God doth for us, or makes us to do, is by his Grace in us. Grace in the heart, is like the heart in the body, a fountain of Motion to the whole Man: p. 210like the Spirit in the Wheels in Ezekiels vision:Ezek. 1.Ezek 1 Like the Primum Mobile among the Sphears; or the Spring in the Watch that sets all the Wheels on going. Grace is a holy inclination to suitable Action. It is to the Soul as a bias to the bowle, or bent to the bow. It causeth promptitude and rectitude; or makes us ready to every good work, Titus 3.1. Grace Files and Oiles all the Wheels (or faculties) of the Soul, to move smoothly, and swiftly.

Grace makes us abundant in the Works of the Lord,Col. 1.10.Col 1:10 1 Cor. 15.58. and fruitfull in all well-doing, and full of good works, as Dorcas was, Act. 9.36.

And to have respect to all Gods Commandements as David had to the first Table and the Duties of it first and most,Psal. 119.6.Ps 119:6 and to the second Table and the Duties of it next, but for the first, and as flowing from the first.

Common Gifts though they make men more able every way to do Service, yet they suffer them many times to be idle: to lap up their Talents in Napkins, to smother them: as some men of great and excellent parts do; who are like Graves to their Gifts, to bury them in; and like p. 211Drones in their Hives, or places where they live, they do little or no good.

Moral Vertues make men respect the second Table, and duties of it only, or chiefly, and neglect the first Table: Common Gifts suffer men to be partial in Gods Law, what to do, or leave undone, as they please.

5th. Effect, Grace not only excites us to activity and diligence, But guides us to act

1. From pure Principles.

2. For high and holy ends.

3. In a right manner.

1. From pure Principles: 1 Tim. 1.5.1 Tim 1:5as a good Conscience, to wit, of our duty, and love both to God and man; out of a pure heart, and of faith unfeigned; in God for his assistance, acceptance and blessing; by the help of the spirit in Christs strength,Phil. 4.13. 2 Cor. 3.5.Phil 4:132 Cor 3:5 (not in its own) acting and inlarging the soul.

Hence we are said to bear fruit in Christ, Joh. 15.2, 4, 5. and all our fruit is said to be found from him, Hos. 14.8. because Christ strengtheneth us by his spirit to bring it forth.

2. For high and holy ends, 1 Cor. 10.31.1 Cor 10:31and Objects as the Glory of God above all, and the best p. 212Good: as to promote the spiritual and eternal wellfare of Souls, our own and others; the Truth and Cause of God, the Kingdom of Christ, pure and holy Worship, the power of Godliness.

To oppose sin in judgement, as Errours, Heresies, &c. and sin in practice as all licentiousness and profanness; and Satan and Antichrist, and their Agents, or Instruments, and all their designs.

3. To act in a right manner. Grace makes men have as much respect to the manner as to the matter of their duties; to do Omnia benè as omne bonum, all things well, in due mode and order, scil. holily, humbly, sincerely, affectionately, faithfully, &c. as it was said of Christ, He hath done all things well. Mark. 7.37.Mark 7:37Grace disposeth the soul to carry continually, and to do all its duties and works as before the Lord, as in his sight and presence; so as to please God, and be accepted with him, and to approve it self to God in all things; to make him a witness of all his wayes. So did David, 2 Sam. 6.20, 21. and Paul, 1 Thes. 2.4. see Col. 1.10. Heb. 12.28.

Moral vertues as they act but in humane strength and are conversant about outward things, so they aim but at humane p. 213ends; they can rise no higher, for their Principles can reach no further.

Common Gifts suffer men to act from poor low Principles, and for such like Ends, that is,

1. From self; in their own strength only, or in the strength of parts or gifts received.

2. For self, or self-ends chiefly, as their own praise, profit, preferment, or advantage some way in the world.

Hence, Many that are full, richly replenished with Common Gifts, are but Empty Vines, bringing forth fruit to themselves, Hosea 10.1.

They suffer men to be careless, and about the manner of their duties especially, in respect of the Intrinsecal part thereof, or of the posture of their Spirits, or actings of their hearts therein: and to rest in the outward shell, bark or form, without the inward power, pith, or marrow, and kernel of performances, to take up in empty formalities without spiritual fervency and Gospel-regularity. They let men carry and act so, as before men, and to please men principally, more than God, as the Pharisees did, Mat. 6.1.5. who did all to be seen of men.

p. 2146th Effect, Grace disposeth the soul not only to do, but also to suffer, according to the will of God (1 Pet. 4.19.) even all afflictions that befall us here, especially for Christ, or the Gospel, or Righteousness sake. Grace is a principle of Passion, as well as of Action, and helps us to suffer well (as to do well) to bear afflictions.

1. Confidently in God for his presence and power in them, a holy use and happy issue out of them, without despondency, fainting, or sinking, 2 Cor. 4.16, 17. Therefore we faint not, saith Paul, because we believe.

2. Patiently, With quiet submission, without murmuring or complaining. Paul, Silvanus and Timotheus gloried in the Thessalonians, 2 Thes. 1.4.2 Thess 1:4in the Churches of God, for their patience and faith in all their persecutions and tribulations which they endured. The Saints graces, especially faith and patience, are tryed and exercised by afflictions, as Gold in the fire: and the Saints are supported by them in afflictions,Rev 13.10Rev 13:10 which cannot be born without these graces, no more than a burden without a back or shoulder.

3. Joyfully: Without grieving, as p. 215the Apostles bore their beating and shame:Acts 5.40, 41. Heb. 10.34. Col. 1.24.Acts 5:40Acts 5:41Heb 10:34Col 1:24 and the Hebrews the spoyling of their goods: and Paul his sufferings for the Colossians. Grace helps us to take pleasure in infirmities, reproaches, necessities, persecutions for Christs sake, 2 Cor. 12.10. yea, to glory in tribulations, Rom. 5.3.

4. Boldly: without fear or shame. Thus Paul endured the afflictions of the Gospel, 2 Tim. 1.12. This was his earnest Expectation and Hope, that in nothing he should be ashamed, but that with all boldness Christ should be magnified in his body, whether by life or by death; that he should be abashed, dejected, or discouraged in nothing that his Enemies could do, or he suffer from them for Christ.

Grace makes both men and women couragious, undaunted, insuperable in their sufferings for a good God, a good Cause, and a good Conscience: as it did Moses, to refuse to be called the Son of Pharaohs daughter; to forsake Egypt, and not to fear the wrath of the King:Heb. 11.24, 27. Act. 20.24. Cap. 21.13.Heb 11:24Heb 11:27Acts 20:24 and Paul, not to be moved, though bonds and afflictions waited for him: but to be ready not to be bound only, but also to dye p. 216at Jerusalem for the Name of the Lord Jesus.

Grace made Esther resolve, I will go in unto the King, which is not according to the Law, and if I perish, I perish, Esther 4.16. and Priscilla (as well as Aquila her Husband) willing and bold to lay down her own neck for Pauls life, Rom. 16.3, 4.

The courage of the holy Martyrs, and of Heroick Luther (who would go to Worms, if he knew that there were as many Devils there, as Tiles on the Houses) caused by the Grace and Spirit of God in them, was admirable.

5. Sincerely: Grace causeth us to chuse affliction rather than sin; as it did Joseph to leave his Garment in his Mistress's hand, and to lose his liberty and be put in Prison, before he would lye with his Mistris, or do that great wickedness, and sin against God, Gen. 39.9, 10, &c. and Moses to chuse rather to suffer affliction with the people of God, than to enjoy the pleasure of sin for a season, Heb. 11.25. and the three Children to choose rather to be cast into Nebuchadnezzars burning fiery Fornace,Dan 3.18.Dan 3:18 than worship his Golden Image: and Daniel to be cast into the Den of Lions,Dan. 6.Dan 6 rather than not to pray and give p. 217thanks before his God, as he had wont. Esther chose to perish her self, rather than not seek to save the lives of her people.

6. Constantly: Grace helps us to endure afflictions, and hold out even to the end, and to be faithful (in suffering as well as in doing) unto death, Rev. 2.10.

We have great need of Grace in suffering Conditions, to make us wise as Serpents, Matth. 10.16, 17. as David was, 1 Sam. 18.29, 30. Innocent as Doves: as Daniel was, Dan. 6.22. Meek as Lambs, as Moses, Numb. 12.3. Bold as Lyons, as the righteous are, Prov. 28.1.

To make us sinless, harmless and blameless in all our sufferings as Christ was, 1 Pet. 2.21, 22, 23. That we do no evil in suffering evils; but commit the keeping of our souls to God therein in well-doing, 1 Pet. 4.19.

To make us shine as lights even in our dark conditions by the lustre and splendour of our graces exercised therein.Phil. 2.15Phil 2:15

Common Gifts are Principles of doing, rather than of suffering, and makes men wave the Cross to save themselves here, though they lose the Crown hereafter.

See this in many of Christs followers who fell from Christ to fly the Cross. p. 218Judas fearing suffering, made provision for himself at such a time as that.

Upon this account Demas forsook Paul, 2 Tim. 4.10. that he might not partake of his sufferings, but provide for his own safety and profit.

The young man had good things in him, that came to Christ with this Query, What shall I do to have eternal life, but he went away sorrowful, for he had great possessions, Matth. 19.16. to 23.

7th Effect, Grace strengthens the soul, to the forementioned effects; as to be full of livelyhood in performance of duties; to bear afflictions, and bow the neck to Christs yoak, and the back to his Cross, and to our Fathers Rod submissively; to resist Corruptions and Tentations readily and strenuously; to overcome the Devil and the World vigorously; to persevere in well-doing and in well-suffering constantly, even to the end.

1. Grace is a sinew of divine strength in the soul (Therefore Paul exhorts Timothy, to be strong in (or by) the grace that is in Christ Jesus, 2 Tim. 2.1.) as Wisdom. A wise man is strong saith Solomon, Prov. 24.5. Yea, a man of knowledge encreaseth in strength: and wisdom p. 219strengtheneth the wise, more than ten mighty men, which are in the City; than many chief Commanders, that can preserve it.

And faith, which is in some kind an Omnipotent Grace, Mark 9.23. All things are possible to him that believeth.

And Love (to wit, Spiritual and Heavenly) which is strong as death, Cant. 8.6. irresistible and invincible.

And Hope, which is an anchor of the soul both sure and stedfast, Heb. 6.19. Piety or Godliness hath foreign, power as well as form, 2 Tim. 3.5.

2. Grace is a defence to the soul. The Graces of the Spirit are the Spiritual weapons of our warfare,Eccl. 7.12.Eccl 7:12 which are mighty through God, to the pulling down of strong holds, &c. 2 Cor. 10.4, 5. They are the whole Armour of God, which we must put on, that we may be able to wrestle against principalities and powers, &c. Eph. 6.11, 12, 13.—to withstand in the evil day; and having done all to stand.

A gracious soul is like a man in compleat Armour Cap-a-pe, that encreaseth strength, as he doth grace.

But the Excellency of Grace is, that p. 220though it be strong in it self, yet it acts (or excites us to act) not in its own strength only, but in the strength of Christ through the spirit, as I hinted before.

Common Gifts are weak feeble things (being compared with Grace) in respect,

1. Of undertaking and performing hard Taskes, or duties spiritually difficult, to the doing of which much sincerity, self-denyal and heart-inlargements are required.

2. Of conflicting with strong Corruptions and violent Tentations: of wrestling against principalities and powers, spiritual wickednesses, &c.

3. Of bearing heavy weights, or enduring great fights of afflictions, Heb. 10.32. fiery Tryals, 1 Pet. 4.12. spiritual desertions, and impressions of divine displeasure, Job. 6.4. Psal. 88.14, 15, 16.

In these respects common gifts are but flesh (without bone or sinew) an Embleme of weakness. But the Grace of God is spirit and power.

8th. Effect, Grace abstracts us from the World; takes us off, looseth or weaneth p. 221us from it, and the things of it; as it did David, even to behave himself as a child, weaned from his Mother, Psal. 131.2.

And Grace elevates us above the World.See more of this in the tenth Effect.

1. In our Minds, to mind the things of the spirit, Rom. 8.5. to have our Thoughts much on God (as David had, Psal. 139.18.) and in Heaven as the Apostles had, looking at the things which are not seen, which are eternal, 2 Cor. 4.18.

2. In our hearts, to set our affections on, and seek those things that are above, where Christ sits on the right hand of God, Col. 3.1, 2.

3. In our lives, to have our Conversation in Heaven, Phil. 3.20. that is, according to the Laws of Heaven, and in the affairs or matters thereof, whilest we go about our earthly businesses, or dealings with men.

Grace raiseth up the soul to live above the world, That is,

1. The persons Of the World.

2. The things both good and evil Of the World.

1. Above the Persons, or men and women p. 222of the world, to live at a higher (more spiritual) Rate; to move in a higher Sphear, and act after a more sublime mode, than they do.

2. Above the good things of the world, as riches, honours, pleasures, and all worldly pomp, glory, excellency, above creature-comfort and delight: Grace carryes a soul above all the sublimities of it, as Noahs Ark did him above the tops of the Mountains; and lifts up a soul to look at all sublunary things as below it, and unworthy of it, as things put under a Christians feet, Psal. 8. to despise and trample on them all, in Comparison of Christ and of things above; to see vanity, vacuity; emptiness and unsatisfactoriness in them. It is the design of Grace to put a soul into the same posture with the Woman in Rev. 12.1. scil. to be cloathed with the Sun, and have the Moon under her feet.

3. To live above all the evils in the world, as persecution, famine, nakedness, sword, &c. the sufferings of this present Time:Rom. 8.18, 35, 37.Rom 8:18Rom 8:35Rom 8:37 and above all the troubles, cares, sorrows that accompany them, or are occasioned by them. The Grace of Christ is sufficient for us, to make us conquerours, and to triumph over them p. 223all. Grace raiseth up our spirits above them so as not to fear them; nor to faint or despond under them, nor to be hindered Heaven-ward by them; but to overcome them (or get above them) by patient bearing of them or standing under them, Jam. 1.12. foreign; or contempt of them; counting them not worthy of the glory that shall be revealed in us.

Affliction improved by Grace, helps to lift up a soul nearer Heaven as the Waters of the flood bare up Noahs Ark, above the Earth. Hence some Saints have had the most raised sublimated spirits in their lowest estates, as the Apostles and the holy Martyrs and others.

It is the Nature of Grace to work the soul upward in all its motions, towards God; and they are lift up towards Heaven. Grace is a holy fire sent from Heaven, to be kept continually burning in our hearts; the sparks whereof flye upward (as sparks of fire do) and our souls ascend in them to Heaven, as Elijah did in a fiery Chariot, and as the Angel in the flame of the Altar. It makes us when we go to sleep,Judg. 1…Judg 1 and when we awake to be still with God, as David was, Psal. 139.18.

p. 224Every thing moves towards its proper place; whence it came, thither it would return as Rivers do from and to the Sea, Eccles. 1.7. Grace comes from Heaven, therefore it strives to go to Heaven, and to carry our souls thither. It makes us count our selves and carry as strangers and Pilgrims here below, as in a strange Countrey; as far from home as Heaven is from Earth: and to go homeward, that is, Heaven-ward, upward, to our fathers house, as our long, last, and continual Journey towards felicity and eternity.

Grace gives a soul Wings like a Dove to fly up to Christ the Rock of Ages,Cant. 2.14.Song 2:14 and hide it self in the cleft of it, to be safe and secure: yea makes it mount up with Wings as Eagles. Isa. 40.31. to soare aloft. Grace is a pully to wind up the soul to Heaven.

Common Gifts are but low Principles (in comparison of Grace) for men to live, walk, work or act by; they cannot Wing them for God, Heaven, or things above, but suffer them to be like creeping things, or go by grounds; to mind earthly things, and set their affections on things below, and seek great things for p. 225themselves here: to make earth their Throne and Heaven their footstole, and have their portion in this life.

They leave men to be of the World as well as in it; to conform and fashion themselves to it; to comply with and be acted by the spirit of the World; therefore the World loves them, and speaks well of them, Joh. 15.19. Hence common gifted men for the most part finde more favour in and from the World, than spiritual-graced men do.

It is not in the power of Common Gifts and parts, to sublimate or raise up mens spirits to a high, spiritual, heavenly pitch or frame, to live much above the Rate, Sphear, or Element of the World, and the men of it.

9th Effect, Grace Saveth us, and that with an everlasting Salvation, Eph. 2.8. by grace ye are saved, which includes not only Free-Grace, good will and pleasure in God, but also sanctifying grace from God. He calls the grace of the spirit, those better things, which accompany Salvation, Heb. 6.9. foreign, such things as contain salvation, or are contiguous to it, or touch upon it, or take hold of it: These will bear us company p. 226to Heaven, and put us into possession of Eternal Glory.

Grace accompanies Salvation five wayes.

1. By way of direction, it leades us in the right way,Eph. 2.10.Eph 2:10 straight to Heaven? Grace is the path of life, and to life, Psal. 16.11.

2. Of interest. Every Grace gives us a true and real Right and Title to Heaven by vertue of Gods promise.

As, faith in God, 1 Pet. 1.9. Joh. 3.16, 36. He that believeth on the Son hath everlasting life.

Repentance, Act. 11.18. 2 Cor. 7.10. Godly sorrow worketh repentance to salvation, not to be repented of.

Hope, Heb. 6.19. Rom. 8.24. We are saved by hope.

Love to God, 1 Cor. 2.9. Jam. 1.12. —he shall receive the Crown of life, which the Lord hath promised to them that love him.

Sanctity and purity, Psal. 24.4. Mat. 5.8. Blessed are the pure in heart, for they shall see God.

Obedience active, Mat. 7.21. Not every one that saith to me Lord, Lord, shall enter into the Kingdom of Heaven, but he that p. 227doth the will of my Father, &c. and passive, Mat. 5.11, 12.

Perseverance, Matth. 10.22. He that endureth to the end shall be saved, Rev. 2.10. Be thou faithfull unto death, and I will give thee a Crown of life.

3. By way Of preparation; every Grace conduceth to fit us for Heaven, and the Kingdom of Glory. We cannot want one Grace, if we would perfect holiness in the fear of God.

4. Of evidence and assurance. Every Grace is a sign of Salvation. Grace is one of the three that bear witness on Earth, 1 Joh. 5.8. —the spirit, and the water (that is, sanctifying Grace) and the blood— and this is the Record that God hath given us Eternal life, vers. 11.

The Graces of the Spirit are the first fruits of the Spirit, Rom. 8.23. bestowed on us in this life, for an earnest or pledge to assure us of the whole lump or crop of Glory, which we shall receive in the life to come. The least sparke or mite of Grace may be a sure sign of Salvation, Matth. 12.23. A bruised reed shall he not break, and smoaking flax shall he not quench till he send forth p. 228judgement unto victory.

5. By way Of initiation; for grace is glory begun, and glory is grace perfected. Grace is the forerunner of glory, and glory is the consummator of grace, 2 Pet. 1.11. hereby an entrance is ministred abundantly unto us into the everlasting Kingdom of Jesus Christ.

Common gifts are neither sure Causes, nor certain evidences of Salvation. Though they be excellent in themselves, yet they will suffer men to fall short of Heaven, and to perish and sink into hell, as they did Cain, Saul, Judas, Scribes, Pharisees, Hypocrites, Apostates, false Prophets, false Apostles, false Brethren.

These serve for the good of others (as I have shewed) many times more than of those that have and use them; to qualifie men for imployments, as for the service of the Church, 1 Cor. 12.7. &c. whereby they may profit others, and civilize themselves, but not sanctifie or save themselves; being like the Carpenters that built an Ark for Noah, and perished themselves: Some that teach others may be cast-awayes themselves; and that sit in Moses's chair may never lye in Abraham's bosome. Vertue and civility p. 229are bestowed on the Heathens (saith one) for a common good,Pemble. for preservation of humane Society, to serve Gods Providence therein; they being the bonds and sinews thereof, without which men could not live nor converse peaceably.

But these could not intitle nor advance them to Heaven.

Common Gifts and moral Vertues are attainable under a Covenant of works, under which is no salvation. Yea, excellent Parts, and Eminent abilities in matters of Religion, are no sure signs of Grace (because they and Grace are separable) much less of Glory.

Yea even extraordinary Gifts, as of Prophecy, working Miracles, ejecting Devils, &c. have been given to some, whom Christ will disown, disclaim and call workers of iniquity, and shut out of Heaven, Matth. 7.22, 23.

Common Gifts may obtain temporal rewards, but not Eternal. And Authors observe, that God hath prospered those persons and Common-Wealths much, wherein Honesty and Morality were best maintained, as that of the Romans long.Burges, Of Assurance. p. 362. While Moral vertues were practised and cherished among them, Rome flourished, p. 230and was the Queen of the World: but when these failed, and vices grew up in their room, then she became so sick, that she could neither indure her diseases, nor yet her remedies.

10th Effect, Grace satisfieth and contents the soul as the fear of God, he that hath it shall abide satisfied, Prov. 19.23.

Hence a good man is satisfied from himself, Prov. 14.14. as having an foreign, or self-sufficiency in himself: that is a spring of Grace in his bosome, which feeds and fills the soul, with peace, joy, and comfort.

Grace rooted in, and cleared up to the soul,Gen. 33.11. Psal. 16.6.Gen 33:11Ps 16:6 will inable it to say with Jacob, foreign I have all, and with David, the Lines are faln to me in pleasant places, I have a goodly heritage; for God is my portion; I have grace in present possession, and glory in certain reversion; and joy both in hand and in hope. Grace teacheth us the Divine art of Contentment,Phil. 4.11, 12.Phil 4:11Phil 4:12 with Paul in whatsoever state we are, therewith to be content: as how to be abased and how to abound, how to be cast down, and how to be lift up, how to be at the bottom, and how on the top of Jacobs Ladder.

p. 231A gracious soul cannot frame or make up to himself a heart content or soul-satisfaction, of all creature-comforts put together; but pitcheth upon spiritual, suitable refreshments and comforts of a higher and heavenlier stamp and strain.

He hath meat to eat, even hidden Mannah from above, a delight in doing the will and works of his father; and drink to drink (the water of life) and cloaths to put on (the robe of righteousness) and a house above not made with hands; and friends above, that cannot dye and will not lye, that have no faults, and will not fail: and riches above, even durable substance.

And all these which the World knows not of, Joh. 4.32, 34.

These are through Grace the springs of divine satisfaction and content to the soul. So is Godliness or true piety, a well-contenting sufficiency, or satisfactory contentment; it being great gain, and profitable to all intents and purposes, having promise of the life that now is, and of that which is to come, 1 Tim. 4.8. with Chap. 6, 7, 8. So is wisdom, which upon this account is as good yea better than wealth, or an inheritance, Eccles. 7.11. p. 232so is Gods presence with us, which grace gets, keeps, and improves, Heb. 13.5. This makes us to be content, foreign, with such things as we have, though they be few, small and mean.

Common Gifts cannot satisfie a soul, nor give sound, solid, peace, joy or comfort to it, but they leave the heart empty of these, even when the Head is filled with Parts and Gifts.

11th Effect, Grace makes us humble in Spirit; little and low, yea, vile in our own eyes, to be as Valleyes, Shrubs; as it did Abraham, to think himself but dust and ashes, Gen. 18.27. and Jacob to be less than the least of all Gods mercies, Chap. 32.10. and Job to be vile with an Ecce, Chap. 40.4. Behold I am vile, &c. and John Baptist to think himself not worthy to unloose the latchet of Christs Shoos, Luke 3.16. and Peter to confess himself, a man, a sinner, Luke 5.8. a mixture, as it were, of sin and filth: and the Centurion to say, he was not worthy that Christ should enter under his roof, Luke 7.6. and Paul to think himself the least of Saints and greatest of sinners, Eph. 3.8. and to be nothing, though he was in nothing behind the very chiefest Apostles, 2 Cor. 12.11.

p. 233Now Grace produceth this effect, because,

1. Grace is light, which discovers sin and self, and the foolishness of both in us; our emptiness of grace, vileness and unworthiness; and the beauty, excellency and glory of God, and the dreadful distance between God and us; which makes us loath, and abhor our selves as Job did, and repent in dust and ashes.Job 42.5, 6 Ezek. 6 9.Job 42:5Job 42:6Ezek 6:9 Much mixture of corruption is in the highest and most enlarged exercise of grace; which grace discovers, as it doth also the iniquities of our holy things; and how our best actions are stained with imperfections and defects, and all this to humble us. Hence Christians are subject to offend by, or to fall into the sin that is most contrary to that grace wherein they most excell, as Abraham did in distrust; Moses in passion, Numb. 11.14, 19. Psal. 106.33. Job in impatience, Chap. 3. Divers actions of the godly recorded in Scripture, are blemisht with notable failings, as was that of Rahab, Heb. 11.31.

2. Grace lets us see, that what we are,2 Cor. 3.5.2 Cor 3:5 have, or do that is good, is all from God, (1 Cor. 4.7.) not at all from our selves; p. 234Hence it inclines and engageth our hearts to ascribe all the glory hereof to God alone,1 Chron. 29.14.1 Chr 29:14 and to take no praise at all to our selves. So did Paul, 1 Cor. 15.10. By the grace of God, I am, what I am, &c.—I laboured more abundantly than they all, yet not I, but the grace of God which was with me. Those good servants in Luke 19.16.18. acknowledged, that not they, but their Masters Talents had gained so much more. Not our pains, but thy pounds.

Hence those that have the most grace, are the humblest souls.

Common Gifts without special Grace puff men up, and make them proud, 2 Cor. 8.1. The Church of Corinth affected gifts more than Grace (for which Paul reproves them) because by their gifts they were more admired and applauded. The Apostle in 1 Cor. Chap. 3. & 4. speaks of diverse Carnal effects of spiritual abilities, as to lift men up in self-conceit: to make rents and parties in Christs Church, to bring things into confusion and disorder.

12th Effect, Grace is diffusive and Communicative of it self to others, as the Sun is of light, the Fire of heat, the Water of moisture, the Earth of its p. 235fruits, the Fountain of water, the flower of its sweetness.

Grace is coelestial liquor infused into our souls, not to be barrel'd and bunged up for our own use only, but to be broached and drawn forth for the benefit of others: or a Treasure to be laid in, to the end it may be laid out: and a Talent given to us with a charge to be employed and improved, not only for our Heavenly Masters advantage, but also for our fellow-servants good, as well as our own. When thou art converted, i. e. recovered from thy fall and denyal of thy Master, saith Christ to Peter, strengthen thy brethren, Luke 22.32.1 Pet. 4.101 Pet 4:10 So he doth excellently in both his Epistles.

To this effect I may add two particulars more.

1. That Grace gives a Christian experience in himself of the things of God; and enables him to speak thereof from his own heart (which goeth most effectually to the hearts of others) and to declare what God hath done for his soul, Psal. 66.16.

Grace will make a man, a Minister especially, to eat the roul (of Gods revealed will or word) and digest it before he p. 236declare it, and chew the meat of wholsome Doctrine or Counsel first, and suck sweetness and nutriment into his soul, and labour to feel the efficacy of it in his own heart, which he gives forth unto others, (as the Nurse chews meat for the Child) to commend it from his own experience, Ezek. 2.8. & 3.1, 2, 7. Son of man, eat that thou findest; eat this roll and go speak to the House of Israel. So John is commanded to eat the little Book, and then told he must prophesie, Rev. 2.9, 11.

Grace helps Christians to eat the truths of God by faith, and digest them by Meditation, and therewith to feed others; and excites them to a further reception and concoction of spiritual things.

2. Hence it is that Grace is not only Communicative to others, but thereby augmentative, accumulative and corroborative to it self, by scattering (in Communion) it gathereth: by lighting the Candles of others, it shines more brightly; by kindling or blowing up the coals of good affections in others, it enflames it self and burns hotter: by watering others, it is watered also it self, to wit, with Gods blessing, Prov. 11.25. to make the soul, that is liberal in the exercise p. 237of it, fatter and fuller, and more fruitful in every good work. To him that hath (i. e. that useth what he hath, even for the good of others) shall be given, and he shall have abundance, Matth. 25.29.

Common Gifts suffer men many times to be reserved and retentive thereof to themselves alone, to monopolize them, and think much to communicate them unto others, lest their excellency should be Eclipsed thereby; or enables them to speak from the head, not from the heart, from Notion, not from affections, from Speculation, not from practice. They leave men to be strangers in Experience, to what they hold forth in Expressions. Like dry Nurses, that have no Milk of their own, but what they prepare for their children. Like Cooks that dress dainties for others, but eat none of them. Like Messengers that carry Tokens or Presents to others, but do not partake thereof.

13th Effect: Grace is Victorious.

It enables us to overcome evil in others with our good, Rom. 12.21.

1. Their evil Qualities or Corruptions, with our Vertues. As,

1. Their Pride and Haughtiness, with p. 238our Humility and Condescension.

2. Their Passion, Fury, Frowardness, with our Patience, Meekness, Gentleness.

3. Their Hatred, Malice, Envy, Bitterness, with our Love, Goodness, Kindness.

4. Their Deceit, Dissembling, Hollow-heartedness, Hypocrisie towards us, with our Sincerity, Reality, plain and open-heartedness.

5. Their Fickleness, Inconstancy and falling off from us, with our Firmness, Stedfastness, Fidelity.

2. Their Evil Words, bitter, sharp, hard, rough Speeches, with our soft, mild, gentle Answers, Prov. 15.1. & 25.15.

3. Their Evil Deeds, or the wrong they have done us in any kind: Six wayes,

1. By Forbearance to recompence evil for evil; to desire revenge, or rejoyce at their harms, Prov. 24.17, 18. and by Indulgence, not taking advantage against them, when Providence puts it into our hands. Thus Grace made David spare Sauls life twice (even while Saul sought his life) as in the Cave at Engedi, 1 Sam. 24.4, 7. to the p. 239end of the Chapter: and in the Hill of Hachilah, 1 Sam. 26.7. to 13, 21, 22, 25. When God delivered Saul into Davids hand; and David might as easily have cut off his head, as the skirt of his Robe; and have taken away his life as his Spear and the Cruise of Water from Sauls Bolster. This was a glorious and signal victory of Grace; observe how Saul was affected and overcome thereby, how mollified, yea, melted.

2. By Pardon of their Trespasses against us, Matth. 6.12, 14, 15. If you forgive not men their trespasses, neither will your Father forgive your trespasses.

3. By Prayer to God for them, as Christ commands us, Matth. 5.44. as, that he would forgive them the injuries they do us, as Christ prayed for them that crucified him; and Stephen for them that stoned him, that he would give them Grace to repent and amend, and stay Enmity in them, and pull them out of the gall of bitterness and bond of iniquity: and that p. 240God would vouchsafe (or reach forth) Temporal mercies to them according to their need. David prayed often and heartily for his enemies, Psalm 35.13, 14. By prayer we may overcome our enemies, and the evil they have done us, or intended against us, as Jacob did his Brother Esau, Gen. 32.6, 7, 11, 28.

4. By Pitty of them for their miseries, and by mourning for their iniquities.

5. By Beneficence relieving them in their Necessities; If thine enemy hunger, feed him, if he thirst, give him drink, saith Paul, Rom. 12.20. and Solomon, Proverbs 25.21, 22. Why so? For two Reasons.

Reason 1. In so doing thou shalt heap coals of fire on his head. Coals of Conversion, or of Conviction and Conciliation. Thou shalt either,

1. Melt him, and make him thy friend for ever.

2. Or cause heart-burning and grief in him, or his conscience to check and prick him for doing thee wrong; and make him ashamed thereof, and confess p. 241(as Saul did to David) that thou …rt more righteous than he.

3. Or hereby heap Gods Judgements, …ke coals of fire upon him (if he be not …on by thy charity▪ and beneficence towards him.) In the event thereof, though …t in thy intent therein, which should …e to do him good and no hurt. For by …s means we leave vengeance to God, … whom alone it belongs, Rom. 12.20. …lm 94.1.

Reason 2. The Lord shall reward thee, …th Solomon, though thine enemy cannot, … will not.

Elisha caused Bread and Water to be …t before the Army of the Syrians (which was sent to Dathan to apprehend …im) that they might eat and drink, and …o to their Master, and would not suffer …e King of Israel to smite them, when …aving smitten them with blindness he …ad them into Samaria, 2 Kings 6.19, …1, 32, 23. This forbearance and courteous entertainment of them, so overcame …hem, that the bands of Syria came no …ore (as Enemies) into the Land of …srael.

This is the prevalency of a gift, to …bdue anger and strong wrath in others p. 242towards us, Prov. 21.14. & 17.8. Thus Jacob pacified Esau with a present, Gen. 32.20. & 33.4, 10. and Abigail did David, 1 Sam. 25.27.

6. By good Counsel to disswade and divert them from their evil Machinations and actions against us: as Jeremiah did the Princes and the people, from putting him to death, Chap. 26.12. to 17. and as Lot laboured to restrain the wicked Sodomites from their foul deeds, Gen. 19.7. and as the man, the Master of the House did those Sons of Belial, in Judg. 19.22, 23.

This overcoming of others evil with our good by all those Wayes or Means, is the design, atchievement and Conquest of Gods Grace in us, which (like Christ the Author thereof, who sits on a white Horse, and hath a Bow and a Crown given him, Revel. 6.2.) goeth forth, in the exercise of it, according to its measure, conquering and to conquer, to wit evil with good.

Grace is victorious not only over evil in others, but,

1. Over sin in our selves: by mortification to resist the power, and subdue the Dominion thereof in us, Col. 3.5.

2. Over self: our own prejudiced reasons, p. 243stubborn wills, corrupt affections, …nd self-ends, by abnegation, Mat. 16.24. which is a noble kind of victory, more glorious than to take a City, Prov. 16.32. …r to overcome a Country or an Army.

Self-denyal is self-victory and self-rule.

3. Over the World.

1. Over the good things in it, as riches, honours, pleasures, friends, &c. By alienation, or sitting loose in our affections from them, to be willing to part with them when God (or men by his Permission) deprives us of them, or of Comfort in them. Grace made Davids soul to be, and carry as a weaned Child, Psal. 131.2.

2. Over the evil things in it, as Tribulation, Distress, Persecution, &c. All kind of Afflictions, by faith and patience in them all, 2 Thess. 1.4. 1 John 5.4. Rev. 13.10.

By faith in Christ, and patience or submission to Christ, we are more than Conquerours over them all, Rom. 8.37. that is, we overcome and are sure of Victory before we fight.

4. Grace gets and gives us victory over the Devil, his Wiles, Tentations and Assaults; p. 244and enables us so to resist him as to make him flee from us, James 4.7. and to keep our selves, that the wicked one touch us not, 1 John 5.18. that is, cannot get within us, nor get advantage against us. This is the purport of our putting on the whole armour of God, Ephes. 6.11.

This Victory which the Grace of God obtains for us, scil. over Sin, Self, World and Satan, hath a great Influence into our overcoming of others Evil with our Good, which Conquest of evil with good by Grace hath four properties: It is,

1. A Godly or Godlike Victory, or to overcome, as God the Father doth the Sons of men, our evil with his good; to this end he makes his Sun to rise, and rain to fall, on the just and unjust. Mat. 5.45. and to imitate him herein, is to be (that is, to declare our selves to be) the children of our Father which is in Heaven: and to be perfect, as our Father which is in Heaven is perfect, ver. 48. which is a most excellent degree of Perfection. Hence this is the design of his goodness, forbearance and long-suffering towards us, to lead us to repentance, Rom. 2.4.

p. 2452. A Christ-like Victory. This was Christs way of overcoming all, all Enemies, and all evils all his dayes: and in this way of victorious suffering he finished his work the Father gave him to do, and was made perfect, Heb. 2.10. and entered into his Glory: and herein he hath left us an example of Conquest, that we should follow his steps, 1 Pet. 2.23.

3. A Gospel-like Victory, by the Rule, and in the Spirit and Power of the Gospel. To overcome evil with good through Grace, is a Gospel-becoming Conversation, a great Honour and Ornament to it. What glorious Conquests did the Martyrs get over their Enemies, and what advantage to the Truth and Cause of God, by their patient sufferings, and thereby couragious overcomings of Evils from men?

4. This is a fruit-bearing Victory.

This will produce much Tranquility, Calmness and Comfort in our Spirits (for the exercise of Grace is ever attended with peace) and prevent the contrary, that is, much disquiet and trouble of mind and heart in us, by passion, impatience and revenge; which, if we be overcome with evil, will raise Tumults p. 246and Commotions in us, and bring our souls into a hurry.

This will set off our good with greater lustre; and make it appear to be very goodly and eyely: pure good, even good done for goodness sake: without motive to it from men, or self-ends; against provocations and male-deserts to the contrary.

This will prevent our good (the good we have done, or do to others) from being evil spoken of Rom. 14.16. which is caused not only by our abuse of Christian liberty, but by avenging our selves, or by recompensing evil for evil to others in any kind.

This will make iniquity (i. e. the workers of iniquity) to stop their mouths Job 5.16. as afraid and ashamed, to speak evil of our good conversation in Christ. This is the way to put to silence evil-sayers and evil-doers,1 Pet. 2.13.1 Pet 2:13 with our well-doing.

This will entitle us to those manifold, pretious Promises entailed by Christ upon him that overcomes, in Rev. 2.7.17.11, 26. & 3.12.21. As, Eating of the Tree of Life, and of hidden Manna: a white stone; and in it a new name written, which no man knows, saving he that receives it: Being p. 247made a pillar in the Temple of God, and having the name of God, and of the City of God, the New Jerusalem written upon him: and the dignity to sit with Christ in his Throne, even as he also overcame, and is set down with his Father in his Throne. In short, He that overcometh shall inherit all things, and God will be his God, and he shall be his Son; as it is, Rev. 21.7.

14th Effect: Grace grows in degrees and measure, in height and stature, in strength and vigour, in stability and fruitfulness.

I will give you seven Reasons for it:

Reason 1. Because Grace is little, low and weak in us at first, and must grow up by degrees in the use of Means, to perfection, as all Creatures that have life, vegetative, sensitive, or rational Plants, Beasts, Men, do according to their kinds.

God gives his people but a small quantity of Grace, a Seed, a Kernel, or a Root, a little stock, to begin or set up with.

But God hath put a quality into it to grow up more and more: For Grace being a principle of life, is a principle of growth also.

And God hath appointed a measure of stature, or foreign a period of growth for p. 248every member to grow up unto, in the Mystical body of Christ, Ephes. 4.13. Paul calls it the measure of the stature, or age of the fulness of Christ, wherein Christ filleth all in all.

How many Cubits want we here of this our stature, or full measure in Christ; and this we must labour for, and attain unto by growth.

Hence there are several Ages of Christians distinguished by their growth, or degrees in the Scriptures.

Some are Babes in Christ, and in a great measure carnal, others are (more) spiritual, 1 Cor. 3.1.

Some are little Children, some young men, some Fathers, 1 John 2.12, 13▪ Mnason of Cyprus was an old Disciple, Acts 21.16.

Some are weak, such as have need of Milk; some strong, Heb. 5.13, 14. that have need of strong meats.

Mat. 12.20Matt 12:20Some are smoaking flax, (where there is but little fire, and much smoke of infirmity) or a bruised reed, where there is much breaking, and little strength or healing.

Others are like strong Oaks, or flaming Torches.

p. 249Reas. 2. There are many defects in the graces of the Saints in this life, in the light or life, heats or power, activity or evidence of them; as in knowledge and in faith; for we know and believe but in part — in love, holiness, humility, sincerity, patience, and in the rest, Paul prayed exceedingly, to see the Thessalonians face, foreign,1 Thes. 3.10.1 Thess 3:10 to perfect the defects or that which was lacking in their faith, scil. in knowledge, assent, adherence, assurance.

Now the defects of all Graces are to be supplyed, recruited or repaired by Grace.

Reason 3. Because Grace is compared to such things as are small in their beginning but great in their growth; or as must grow, or they cannot be of much use, nor come to maturity or perfection; as

1. To the Morning light, which begins in a small hairlike ray or Thred of light, but grows till it hath fill'd the whole Hemisphere with glorious beams, Prov. 4.18. the path of the just is as the shining light, that shineth more and more unto the perfect day.

2. To seed sown in the Earth, which springs and grows up, first to the blade, p. 250then to the eare, and after that to the full corn in the eare, Mark. 4.28. though insensibly (whilest it is in fieri) so as the Seedesman knows not how, or discerns it not in the motion of it; Corn must grow, else it can never be ripe, nor bring forth any increase and there will be no harvest, especially to a grain of Mustard-seed, which is the least of all seeds when it is sown in the earth, but it grows up and becometh greater than all herbs, &c. Mark. 4.31, 32. yea it becometh a Tree, so that the birds of the aire lodge in the branches thereof.

Faith is compared to this Grain, for Seed and Growth.

3. To a sparke or smoke, which grows up or breaks out to be a flame, Mat. 12.20.

4. To flowers as the Lilly, Hos. 14.5. I will be as the dew to Israel (saith God) and he shall grow as the Lilly, to wit, in beauty and glory, which exceeded Solomon in all his Royalty: in sweetness and fragrancy; (therefore their smell is as Lebanon, Hos. 14.6. where many odoriferous Trees and Flowers did grow) in purity and whiteness; Consider the Lillyes how they grow, saith Christ, Matth. 6.28.

p. 2515. To trees, which must grow up, or they cannot bear fruit. Hos. 14.6. they shall cast forth their roots as Lebanon, and grow as the Vine, v. 7.

6. Grace is compared also to children that must grow up, or they can never attain to be men, 1 Pet. 2.2. to a building that must be raised or built up higher and higher, else it will never be a house nor fit for use, 1 Cor. 3.9. Yee are Gods Building. Building is growing, Ephes. 2.21, 22. to the members of the body, which are little at first, and must grow up, or they will never come to their measure of stature; Col. 2.19. to the Calves of the stall, Mal. 4.2. Yee shall go forth, and grow up as Calves of the Stall.

Reas. 4. God gives us precepts, promises and presidents in his word for growth in grace.

1. Precepts, commanding it, 1 Cor. 16.13. 2 Cor. 7.1. Heb. 6.1. 1 Pet. 2.2. 2 Pet. 1.4. and 3.18.

2. Promises ensuring it, that grace shall grow in us, Job 17.9. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger, Psal. 92.12. to the 15. The righteous shall flourish like the Palm-tree, he shall grow like a p. 252Cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the Courts of our God: they shall still bring forth fruit in old age, they shall be fat and flourishing. See also Isai. 58.11. and Hos. 14.5, 6, 7.

3. Presidents directing it, or examples of the Saints growth in grace, as pattern for our imitation or copies to write after, as of the faith and charity of the Thessalonians, 2 Thes. 1.3, 4. of the knowledge and goodness of the Romans, Rom. 15.14. of Pauls reaching forth unto those things which were before, Phil. 3.13, 14. not resting in his present attainment, but striving after a higher measure or pitch of grace; and pressing towards the mark, for the price of the high calling of God in Christ; Paul was a great growing Saint. The Travellers through Baca (the valley of Tears) go from strength to strength, till they appear before God in Zion, Psal. 84.6, 7.

Reason 5. We may meet with, 1. Strong Tentations and assaults from the devil.

2. With strong oppositions and persecutions in and from the World.

3. With strong and violent passions and corruptions in our own hearts.

p. 2534. With sad desertions and impressions of displeasure from God; and with sad despondencies and dejections in our own spirits, even on this side the Grave, or towards our end. Some of Gods dear children have encountered with greater difficulties a little before their death, than ever they experienced all their lives.

This inferrs a necessity of growing in grace, daily to prepare us more and more for all changes, and for the worst of Times and States.

Reason 6. Growth in Grace prevents falling from Grace, as going forward doth backsliding, Ephes. 4.13, 14, 15, 1 Thes. 3.12, 13. 2 Pet. 3.17, 18. and promotes the souls deeper rooting and stablishing in Christ.Col. 2.6, 7.Col 2:6Col 2:7

It produceth in us a growth or increase, (1.) Of obedience and service to God, to bear much fruit, Joh. 15.8. and to give him his due honour.

2. Of usefulness and good works to men; of serviceableness to our Generation according to the will of God; to be greater blessings unto others.

3. Of comfort in our selves, which ordinarily is the result of grace for rise and measure. Hence much grace, much p. 254comfort, whereas a little grace in time of great trouble may suffer us to be as sad and comfortless, as if we had no grace at all. As Christ said to his Disciples in the great Tempest in the Sea, when they begun to fear —O yee of little faith, &c. Matth. 8.26. But in Mark. 4.40. how is it that ye have no faith.

4. And Lastly, Of glory and joy in Heaven. For growth in grace will make our souls vessels of a great quantity, and inlarge the capacity of them to contain much.

According to the increase of our grace and obedience active and passive on Earth, shall be the increase of our reward and glory in Heaven.

Hence growing in grace is a preparation, for death, judgement and glory; by way of evidence for our assurance; of negotiation for our account and reward; of progress in our journey Heavenward, and the way to be soon there; and in coming up to our full age and stature in Christ, which shall be compleated at death, then our heavenly Inheritance shall come into our hands.

Reason 7. To this end God gives us means of grace to grow by, and time to grow p. 255in. His holy Ordinances as food for our souls; as the word to be sincere Milk, that we may grow thereby, 1 Pet. 2.2. Indeed Gods Word hath food in it for all sorts and ages of Christians. It hath Milk for babes, and strong Meat for them of full age, Heb. 5.13, 14. and the Sacrament to be feasts of fat things to our souls, Isa. 25.6.

To this end he plants us in his house, Psal. 92.13, 14. that is by the Rivers Side. He hath promised to be dew unto us, Hos. 14.5. to come upon us, as the Rain, as the former and latter Rain unto the Earth, Hos. 6.3. to rain down showers of blessing upon us, Ezek. 34.26. God is at much pains and cost with us (as he was with his Vineyard, Isa. 5.4.) to make us grow in grace day by day; and to make us increase with the increasing of God.

To these Reasons for growth in Grace I will add

Some Means or Helps of it.

Some Marks of it.

1. Means of the growth of grace in us, or of our growth in grace.

1. Poverty of Spirit. We should get a clear sight, and deep sense of our own p. 256emptiness or want of grace, and fulness of sin: of our weakness and disability to good, and of the strength of corruption in us: of our unworthiness, that we are less than the least of all Gods mercies. And of all the spiritual decayes and defects that are in us.

This will make us humble, that is, little, and low, and vile in our own eyes, and so prepare us for more grace. For God gives grace to the humble, Jam. 4.6. Humility is a concavity, capacity or fit posture of the soul, for receptivity of Christ and Grace in a greater measure. Humble souls are empty Vessels which God will fill; are low plants which God will make to grow. To be nothing in our own eyes is the way to receive all good things, even grace in abundance from God, God sends the rich and full (i. e. those that Laodicea-like are so in their own conceit) empty away.

Humility makes a soul like Zacheus little of stature, fit and forward to climb up into Jesus Christ, the Tree of life, and to gather the fruits thereof.

2. Hungring and thirsting after Christ, and clearer discoveries of him, more intimate fellowship with him; after the p. 257beams, gleams, or shining forth of his face upon our souls, to cause our graces to grow and ripen fast, as the Sun-beams do fruits of the earth. After the pouring forth of his spirit and the fruits thereof more plentifully upon us. And to this end,

1. We should renew our faith in Christ daily, to receive of his fulness Grace for Grace, John 1.16. his spirit, 2 Cor. 2.12. and his power, Phil. 4.13.

In greater measure; for as we believe in this case, so shall it be done unto us; to be full of grace, of the spirit and of power.

2. And poure out our hearts before him for the same continually, as Psal. 51.10. and 138.3. Ephes. 3.16. Prayer is a means to procure all reparations, renovations, supplyes, needfull for the soul: For the promise of filling,Luk. 1.57. Psal. 107.9. Isa. 44.3. Mat. 5.6.Luke 1:57Ps 107:9Isa 44:3Matt 5:6 satisfying and nourishing is made to the hungry and thirsty. Hungry children grow apace.

3. Means; Get and keep a soft tender heart, to make Conscience of the smallest matter; to mourn for the least sin, even for secret Motions or thoughts of evil, or vanity; of slips and faylings in duties; to weep at the very Motes of sin.

p. 258For Children and Men also, grow so long as their bones are soft, tender, pory; but when they are hard, they cease to grow.

Mettal while melted, may easily be moulded according to the mind; but when it is hard, it cannot be formed.

A soft heart makes a growing Christian. It is capable of spiritual augmentation and extension. Travellers through Baca a vale of Tears, go from strength to strength, &c. Psal. 84. when the heart is enlarged, we will run the way of Gods commandments. They that sow in Tears, reap a harvest of Grace here,Ps. 119.32.Ps 119:32 and of joy and glory hereafter.

Hence the most broken-hearted, melting Christians, are the most thriving, growing Christians. But hardness of heart hinders growth, A hard heart will grow no more than a stone.

4. Means; Wait on God in a diligent and constant use of all Gospel-ordinances, and holy duties, both in publick and private; as hearing, reading, praying, meditating, receiving the Sacrament.

We should feed upon Christ in them all, and draw vertue and nourishment from him by them.

In every holy duty, let us intend and p. 259indeavour to eat spiritual meat, and to drink spiritual drink, to the end we may grow thereby, 1 Pet. 2.2. according to Gods promise, Mark. 4.24. that unto us that hear (and so that pray, &c.) more shall be given. For these are pabulum animae which serve to nourish, cherish, renew, refresh and strengthen the inward man, as daily bread doth the body, and in all these God hath promised to be dew unto Israel, to make them grow as the Lillys, Hos. 14.5.

Let us wait for the incomes of the spirit; for quickning influence and refreshing dews, to come down upon our souls therein to make them delight themselves in fatness, Isa. 55.2. and for a blessing upon the Means to make us by them rich in grace.

Neglecters of duties and ordinances can be no growers in grace.

5. Means; Exercise Grace upon all occasions, as faith and love, wisdom and meekness, sincerity and patience, holiness, &c.

For this will increase Grace in you, according to Gods promise, Matth. 25.29. To him that hath (scil. in the use of what he hath) shall more be given, and he shall have abundance.

Graces rust or wither, and go to decay p. 260in us for lack of use. They get most grace, who use, or act grace most. They that live the life of grace much, obtain the greatest growth of grace. The exercise of grace is an improvement and increase of grace.

6. Means; Beware of, and shun the impediments of spiritual growth, especially, sin, self, world.

To dye unto all these daily, is a means to live to God and grow in grace, and to be renewed in our inward man, day by day.

1. We should die unto sin daily; not harbour any Lust in our hearts though small or hidden (as pride, envy, passion, &c.) nor indulge any corruption.

For that will hinder our souls from growing or thriving in grace as a Leak in a vessel hinders it from filling; as a disease in the body hinders it from prospering: as a back door, or secret way of spending, will hinder a man from growing rich, and make his estate to waste. Sin in the soul causeth leanness in it, as Amnons lust did in his body, 2 Sam. 13.4. Lust is consumptive to the soul; The expences of sin, will eat out all the gains of grace.

p. 261To this end I commend unto you the daily Practice of repentance and mortification of sin.

1. Of repentance or Godly sorrow for all the sins ye commit from day to day. For this hath a renewing force or efficacy, to recover the soul from its falls and lapses; and put it in joynt and frame again.

Hence Apostates cannot be renewed into their former state, because they cannot repent of their sins, Heb. 6.6.

Take a daily view of your wayes and account of your selves: renew your sorrow daily for daily infirmities, and renew your resolutions and watchfulness to amend to morrow what hath been amiss in you to day.

2. Of mortification of sin in you, by applying the power or vertue of Christs death and blood close to your hearts, Rom. 6.6. to kill sin in you, and make you conformable unto his death, which will increase conformity in you to his resurrection and life.

Sin and grace are like two scales, as the one gets up, the other goes down; like light and darkness, the one goes out, as the other comes in: Like the house p. 262of David and Saul, the one grew weaker as the other grew stronger. Corruption is wrought out, and Perfection is brought in by degrees.

Repentance and mortification are Physick for a soul to purge out the bad humours of Corruption; and means to strike off its Lusts, which like the Eagles bill, when overgrown, is cumbersome that she cannot take in her meat.

So do lusts hinder the soul from taking in spiritual food.

Now as the Eagle by beating off the cumbersome part of her bill against a rock, recovereth her eating, and renews her youth, Psal. 103.5. So the soul by Repentance and Mortification renews its health and strength, and grows vigorous, vegetous and vivacious, of a healthful constitution. These are like circumcision knives to pare off the foreskin of our hearts, Jer. 4.4. and to make us Jews inwardly, Rom. 2.29.

Yea our sinfull Infirmities (as slips, stumbles and falls) may make us more watchfull and circumspect afterwards: and by stumbles a soul may get ground.

2. Impediment of spiritual growth is self; as self-conceit, self-seeking, self-ends, p. 263self-righteousness, self-confidence and strength, self-sufficiency. Self destroyes or undoes self, and lyes as a great block, or obstruction in the way to spiritual Augmentation.

Let us dye to Self daily; by self-search, scrutiny or Examination; by self-denyal, loathing and abhorrence, by self-judging, humbling and reforming. To lay self low, will exalt and advance Christ and Grace high in the soul.

3. Impediment is the World, and the things of it, riches, honours, pleasures, preferments, inordinate affections to them, and eager pursuit after them. What quench-coals, pull-backs and stops are these to a Christians progress in grace and godliness, how are they taken off, unhinged, unedged and impeded thereby. How do many decrease in Spirituals, when they begin to increase in Temporals; and grow little in the eyes of good men, when they grow great in the world.

Let us die to the world daily, by alienation or weaning of our minds and hearts from it, and from all things in it,—not to love them (as John saith) nor set out affections on them, nor seek great things p. 264for our selves in the world: but set loose from them all, as Davids soul did, Psalm 131.2. and use the world, as if we used it not: and be content with such things as we have, though they be small, few, mean, inferiour to what we desire, and others have. For the world is a great weakning and hinderance to spiritual thriving, and cause of decay to the inward man: and makes many that have gorgeous, flourishing outsides, to have poor, dwarfish, deformed Spirits.

As we should dye to the world, so let us live to Heaven, and get it and things above endeared to our souls; the beauty, excellency, glory, joy and sweetness of them day by day: And to this end, let us mind heavenly things, and set our affections on things above, 2 Cor. 4.18. and drive a Trade for Heaven continually.

I might add a fourth Impediment, that is, unsetledness in good courses, to be off and on; and religious by fits only: That which doth not take root, cannot grow, nor bear fruit.

7. Means: Afflictions sanctified encrease the grace of God in us, and help us heaven-ward, and to advance towards perfection. p. 265As the Palm-tree grows higher, and flourisheth more, the more burdens or weights are laid upon it, Rom. 5.4, 5, 6.

The perishings of our outward man, are means of renewing, stablishing, and strengthening our inward man day by day. Hence Peter prayes,2 Cor. 4.16. 1 Pet. 5.10.2 Cor 4:161 Pet 5:10 —after ye have suffered a little (foreign) or a-while,—the Lord make you perfect, strengthen, stablish, settle you.

Gods people learn to stand fast by their falls; to get Spiritual gain by Temporal losses; to become stronger by their weakness; and to be more deeply rooted inwardly, by their shakings outwardly.

To the Reasons for, and Means of the growth of Grace, let me add some Marks or Signs of the growth thereof in us, whether it be right and real. Let us examine our selves by these three, True growth of Grace, is

1. Inward.

2. General.

3. A growing up into Christ in all things.Eph 4.15.Eph 4:15

1. It is inward as well as outward, downwards as well as upwards, radical as fructual, in habits as in acts; in the power p. 266of godliness, as in the outward forms and performances: Whereas a Professor may grow great, only and chiefly,

1. In Conceit or Opinion of himself.

2. In Shew and outward Appearance.

3. In Profession or outward actings.

And this may be but a false growth, like that of a body that is swelled big with a Tympany or Dropsie, caused by wind and waterish humours. Swelling is not (right) growing either in body or soul.

2. It is general: If we grow aright, we grow in all things: in Grace as in Gifts; in all the Graces of the Spirit, and in all the Limbs of the New Creature, and in all Obedience.

True Growth is total and equal; as in a Child, all parts grow proportionably and suitably alike, head, hands, feet. So a Christian grows up in all things, in love as well as in faith, in humility as in holiness, in practice as in knowledge, &c.

p. 267Whereas to grow in some things, but not in others: as,

1. In Parts or Gifts, but not in Grace.

2. In Notions and Speculations, but not in Affections, or in Opinions, not in Action.

3. In form, but not in Power of Godliness.

1. In Profession, not in Practice.

This is a partial, unequal, unhandsome Growth, and therefore an unsound Growth: like that Disease of Children, called the Rickets, which makes some parts of the body grow very big, and the rest remain poor, small, feeble, unsuitable and unproportional. I fear Spiritual Rickets are too common a disease among Professors in our dayes, who are grown great in their Heads, with high Notions, Conceits and Fancies, but they have little hearts for affection, and little hands for affection, and little feet for motion in the paths of Gods Commandments. When Christians grow aright, they grow in all these things.

3. Sign of true growth of Grace, is p. 268to grow up into Christ in all things, not into our selves.

We grow up into Christ:

1. If we make him our first Efficient, the Author or Original of all our good; of what we are, have, or do; that we receive all from him, both our sap and our fruit, Hos. 14.5, 8.

2. If with Paul, we count Christ to be our All, or All in All unto us, and our selves to be nothing, 2 Cor. 11.9, 11.

3. If we make him our Last End, and return all to him, all our Gifts, Graces, Performances, and the improvement and encrease of them, to his Service and Glory,1 Chron. 29.14.1 Chr 29:14 and give him due thanks and praise for all.

We grow up into our selves, though we grow in Gifts and Performances, even unto Excellency and Admiration of others.

1. If we grow or act from our selves, or in our own strength, and look at what we have or do as originally our own; as either procured, or wrought, or deserved by us: and we do not consider, nor acknowledge, that whatsoever we have, we have received it from Christ.1 Cor. 4.7.1 Cor 4:7

2. If we refer all to our selves, and p. 269make self the end of what we have or do, and take unto our selves the praise of all. Israel was an empty Vine,Hos. 10.1.Hos 10:1 and grew up into himself, because he brought forth fruit to himself. Whatever comes from Nature or a mans self, it ever builds up it self, and returns to self again.Mr. Shepherd. But what Grace and the growth of it comes from Christ, it drives a man out of himself by making him humble, and draws him unto Christ, by making him thankfull.

3. If we more eye our attainments, than our Imperfections, and look at the one through Multiplying Glasses, which make them more than they are; and at the other through extenuating Glasses, which make them lesser than they are.

Object. 1. I have desired and endeavoured a long time to grow in Grace, yet I can perceive little increase thereof in me?

Answ. 1. Things of greatest excellency are longest in growing before they come to their perfection: See it in man, how many seven years is he growing, before he attain to Virility; and in some Plants and Herbs, which are of excellent use.

Whereas things of far less value or p. 270use, grow up sooner to their Pitch: See it in Birds and Beasts, and in worthless things, as Mushromes and Weeds, which spring up suddenly.

Now a Child of God or a New Creature (which is the flower of all the Creatures) if he live long, is longest before he come to his perfection, because he must continue growing while he lives, and cannot attain to his full age till he dye.

2. Yet it may be our own fault that we grow no faster.

Object. 2. I find not those inward joyes, enlargements, ravishments I have formerly felt, which make me suspect my self, to be in a spiritual Consumption, or to be gone backward.

Answ. There is a twofold growth, Scil.

Upward.

Downward.

(which I hinted before) as,

1. Of Trees, they grow upward in Summer, more green, tall, leavy, bushy and fairer to the eye.

And they grow downward in Winter, more firmly rooted in the earth: the roots striking deeper and further into p. 271the earth; and are more fastned by the Winds, shaking the Trees, loosening the Earth, and causing it to come close about the roots.

2. Of Christians, who at their Conversion, and afterwards in their calm and warm Conditions, grow upwards in comforts and refreshments, in flourishings and forwardness, in Buds, Blossoms and Fruits, in ripe and ready Expressions, Profession and Confession.

But afterwards, especially in the Winter or cold Times of Affliction, Desertion or Tentation, they grow downwards, scil. in humility and self-abhorrence: in sincerity and truth in the inwards parts: in solidity and stability, and in the fear of the Lord that is put into their hearts: They grow more inwardly, in beauty, glory and strength, and their hearts are more deeply rooted in Christ. As Husbands love to their Wives is more flashing and sparkling at Marriage, but more solid afterwards, though it lye in a less room.

So the affections of Christians are more stirring, and their comforts greater upon their first conversion, because then God wooes and wins their hearts from all p. 272other things to himself, and therefore offers them better and sweeter delights than ever they had from the creatures, the sight and taste whereof makes them leave all to cleave to him. Then they easily find and overcome God; he sweetly and graciously manifesting himself to them. And their joy and delight is yet the greater at such a time, because then every thing seems new to them. God hath given them a new mind, new heart, new life: They have gotten new hopes, new kindred, new rewards, and are escaped out of the hands and power of their spiritual enemies: which things much affect them, and the more for the newness of them. New things being most taking and delightful. God deals with Christians suitably to their several ages, as men do by their children. As little children may be led whether one will with sensible objects, as Apples or Spice: So those that are Babes in Christ, (but young Converts) are led by sense and feeling of Gods love, and inward joy: But afterwards when they are grown up from childhood, to be men in Christ, they enter upon a different estate, and then feeling many times fails, God withdraws p. 273comforts, hides his face, and puts them upon it to walk by faith, 2 Cor. 5.7. and not by sense. And to prove his love to them, rather by Arguments drawn from Gods free-grace and faithful promises, and from former experience of his mercies, than from divine manifestations, comforts, raptures. And then they may be put to wrastle hard with God, and wait long for what they desire. God in these respects dealing, as a prudent Father who will not kiss and dandle his Son, nor shew such signs of affection when he is grown up to be a man, as he did when he was a Child: but walks more reservedly (and sometimes more austerely) towards him, concealing his love from him, to keep him within streighter bounds of filial obedience.

Now if we do not observe this difference of age in Christians, and the consequents thereof, we may conclude against our selves that we grow backwards in faith, because we go not forward in feeling. Whereas Faith is strongest, when feeling is weakest. Mistake of age causeth sometimes a fear of decay even where there is a growth.

Thus Christians may grow one way, p. 274though they do not grow another: but whether it be upward or downward, they grow Heaven-ward.

4. The Excellency of Grace appears as in the Nature, Causes and Effects thereof, so in the subject or propriety of it: that it is proper and peculiar to Gods Elect, whom he hath ordained to life from Eternity, and whom Christ hath effectually redeemed, and will save eternally: it is a Spiritual Blessing conferred as a mark of special favour from God upon them all, and them only, that shall have glory and upon no others. Which,

1. Makes them to be what they are (as it did Paul, 1 Cor. 15.10. By the grace of God I am that I am) For grace is the very form of a Christian, which essentiates him as he is a Christian, to be a Saint, and a Believer, truly and really good, though imperfectly here. It is the soul (as it were) of the soul; and makes a man to be actually the Child of God, and an Heir of Heaven.

2. Which distinguisheth them, as a characteristical property from all others. Grace discriminates the Elect from the Reprobate; the Spiritual from the Carnal, the righteous from the wicked; the p. 275seed of the woman from the seed of the Serpent, Christs Sheep from Goats, his Wheat from Tares, Gold from Dross.

Hence Grace is called the faith of Gods Elect, Titus 1.1. Col. 3.12. The Patience of Saints, Rev. 14.12. The wisdom of the just, Luke 1.17.

God gives his Children Grace for a double Portion as they are his first-born; or for an inheritance as they are his Isaacs; for a Badge or Cognizance to be known by, as they are his Servants; for a sparkling lustre or splendor, as they are his Jewels; for a special Mark, as they are the Sheep of his pasture, and vessels unto honour, meet for their Masters use: for Tickets as they are his strangers, or brood of Travellers, to pass through the Enemies Countrey here below, and to enter into Heaven and Glory above.

As Abraham gave all that he had unto Isaac: but unto the Sons of the Concubines which he had, he gave Gifts and sent them away unto the East Countrey, Gen. 25.5, 6. So God gives grace to his Elect only, but common gifts to others, as well as to them.

Now Common Gifts being dispensed p. 276by God promiscuously to all, do not distinguish the good from the bad, nor the elected from the rejected, yea, sometimes not Heathens from Christians. We see many that excell in gifts are void of grace; that even bad men have good parts, yea, even such men as are Enemies to grace, and to the power of godliness, and opposers of the Means of Grace and Salvation, and of those that are gracious; and that employ their parts against the same.

Moral Vertues suffered the Stoicks (who were the chiefest of Heathens, and had, as some say, the highest Notions about vertue) to be bitter opposers of Paul, Acts 17.18.

Many exact Moralists of strict and austere lives; or that were devout in a natural, formal, superstitious, or will-worshipping way, have been cruel persecutors of Christ and Christians, and violent opposers of pure Religion and holy Worship: as Paul was whilest a Pharisee, though unblamable in his life, and very devout in his way; what havock and spoil made he of the Church of God, Acts 8.3. Gal. 1.13. Phil. 3.6.Acts 22.4.Acts 22:4 The devout and honourable Women (who had p. 277embraced the Jewish Religion, and were strict and zealous in Legal Observances, and in their Traditional Worship of God) they with the chief men of the City of Antioch in Pisidia, at the Instigation of the Jews, out of blind zeal against the Gospel, raised persecution against Paul and Barnabas, and expelled them out of their Coasts, Acts 13.50.

5. The Excellency of Grace appears as in the Subject, so in the Adjuncts of it, as

Duration,

Beauty.

1. In the Duration of it both in it self and to us.

1. Grace in it self is permanent, incorruptible, that fadeth not away, everlasting; a birth that shall never dye, a plant that will not wither, but grow up untill it attain to its full height in Heaven. Only Grace can be called durable Riches, Prov. 8.18. it being the unsearchable riches of Christ, Ephes. 3.8.

2. Grace is durable to all that have received it in Truth, so as it shall be really theirs, and remain with them for ever. It cannot be utterly lost by them, p. 278nor taken wholly from them, by the Devil, the World, the Flesh, or Death; because it is kept in safe hands for them, Our life is hid with Christ in God, Col. 3.3. And we are kept by the power of God, through faith unto salvation, 1 Pet. 1.4, 5.

1. Grace is that good part, which being once chosen by us, shall never be taken from us, Luke 10.42.

2. That good work, which God having begun in us, will perfect untill the day of Jesus Christ, Phil. 1.6. We may be confident of it, Christ who is the Author,2. Thes. 1.11. Isa. 26.12.2 Thess 1:11Isa 26:12 will be the finisher of our faith, Heb. 12.2. and of all other Graces in us; that as he performeth all things for us, Psal. 57.2. so he will perfect that which concerneth us, Psal. 138.8. Grace is Christs business in us, which he will not do to the halves, nor leave in the midst, but raise it up to its full height, or carry on to consummation, and lay on the top-stone thereof.

3. That great gift of God, which God will never repent of his giving to us, Rom. 11.29. and therefore never take it away from us; nor leave our souls wholly destitute of it.

p. 2794. That seed of God, which takes and keeps possession of the soul for God, so that he cannot sin, to wit, as the wicked doth, wittingly, willingly, impenitently, 1 John 3.9. Or so as quite to leave God and lose his soul.

5. Grace is a Means of making our Calling and Election sure to us, 2 Pet. 1.5. & 8, 9, 10, 11. Both which would fall and be frustrate to us if Grace should fail in us.

Therefore the Apostles call the Graces of the Spirit better things, in Heb. 6.9. that accompany salvation better, than the best gifts (which men may have, and yet lose, and themselves also) because these will abide with us for ever, and be concomitants of our souls to Heaven.

Common Gifts are perishing, fading things in themselves. Men that have them may lose them, and fall away and perish everlastingly, as Apostates do, Heb. 6.4. to 9. As they are gotten by industry and exercise, so they may be lost, by idleness, negligence and loosness. Common gifts and abilities are not sure to men, therefore their Calling and Election cannot be made sure by them; because they are not the proper immediate effects, nor inseparable concomitants thereof: nor p. 280do they accompany salvation certainly and necessarily.

Stella cadens non est stella.Common Gifts are like flowers that will fade; like Stars (or Meteors rather) that will fall.

6. The Beauty and Glory of Grace both in it self and in us. Hence Grace is called Glory, 2 Cor. 3.18. and by being renewed into Gods Image, we are changed from glory to glory; that is, from one degree of grace to another. Grace makes us like the Kings daughter, all glorious within, Psal. 45.13. adorned in the inner man with faith, love, hope, holiness, &c. and glorious without also by the exercise, or bearings forth of the same in our lives. Wisdom makes the face to shine, Eccles. 8.1. Holiness makes us shine as lights in the world, Phil. 2.15. and our good works to shine as beams of light, Mat. 5.16. And our lives to be (as one saith) a very Heaven, sparkling with variety of Graces, as with so many bright Stars and glorious splendor: When Grace enters into the heart, it may be said unto it, arise, shine for thy light is come, for the glory of the Lord is risen upon thee.

As Gods Sanctity is his glory (therefore he is said to be glorious in holiness, p. 281Exod. 15.11.) So nothing makes us so truly glorious as holiness, or to be really gracious. It sets a Crown and a Diadem of beauty upon our heads; for herein a man most resembles the excellency of his maker.

Hence the Saints are the most excellent ones upon earth, Psal. 16.3. of excellent spirits,Prov. 12.26. Heb. 11.38.Prov 12:26Heb 11:38 Prov. 17.27. and more excellent than their Neighbours wheresoever they dwell; the Lords Worthies of whom the World is not worthy. Grace makes a man amiable and venerable in the eyes of others. What great reverence, respect and honour hath grace gained to Godly persons, not only from their brethren or fellow-Saints, but even from natural, moral, yea sometimes from wicked men; as to John from Herod, whom he feared and reverenced, because he was a just and holy man, Mark. 6.20. Holiness is majestical even in the Saints, which gets them honour in the Conscience of their greatest Enemies; as it did to Abraham from the Hittites, amongst whom he was as a Prince of God, Gen. 23.6. to Joseph from Pharaoh, Gen. 41.38. to Daniel from Nebuchadneezar and Darius, Dan. 2.48. and 6.28.

p. 282Isa. 43.4.Isa 43:4Grace makes a soul precious and honourable, lovely and delectable unto God; it draws the eye and heart of God most towards it. Grace is the Fathers image stamped upon his adopted Sons; which he takes most pleasure to behold.Psal. 147.11. & 149.4. Prov. 11.20.Ps 147:11Ps 149:4Prov 11:20 It is a glass wherein God looketh himself and seeth his likeness. God takes special Notice of the least seed, bud, or spark of grace in whomsoever it is.

Matth. 12.20.Matt 12:20God cherisheth and nourisheth the least beginnings of Grace in any. He will not quench the smoaking flax, nor break the bruised reed.

God overlooks many Infirmities where he sees grace and sincerity, as he did in David.

2 Cor. 8.12.2 Cor 8:12He accepts the will for the deed; and of a man according to that he hath, and not according to that he hath not, where he seeth a holy Bias or Inclination upon the will,Rom. 7.Rom 7 though power to perform the same is wanting. Hence God measures the Saints actions by their affections.

God values Grace above all created good, or whatsoever his hand hath made, whether it be substance or quality; and he prizeth his Children that have it above all other persons in the World.

p. 283How highly did Christ commend and admire his spouse for her grace, beauty, excellency and delight, which he elegantly describes according to the divers Members of her Body, as Eyes, Teeth, Lips, Temples, Neck, Breasts, &c. Cant. 4.1. to 6. and Chap. 7.1. to 10. from her feet upwards to her head, her Graces ravished his heart, Cant. 4.9, 10. and made her voice sweet and countenance comely, Chap. 2.14. and her pleasant for delights. Upon the account hereof Christ calls his Church, his Love, Dove, Fair one, and saith, she is all fair, and there is no spot in her, Chap. 4.7.

God approves of Moralities and Civilities that are in natural men, because they have some kind or degrees of goodness in them. Christ beholding the young Man that had observed the Commandments of the second Table from his youth, commended and loved him for his moral Goodness and natural Ingenuity, Mark. 10.19, 21.

But only Grace is the great Jewel in Gods eye; and the Godly are his chief delight.

In Grace are all combined excellencies, as beauty, sweetness, strength, &c.

p. 284Grace is a chain of Gold or Pearl consisting of many Links, all fastned together, so that he that hath one, hath all, 2 Pet. 1.5, 6, 7. Whereas common gifts are several and loose one from another, so that a man may have one of them and not another, or some and not all.

So much of the excellency of grace in it self; and above Natural parts, Moral vertues, and Common gifts.

Now I shall say something of the excellency of Grace above all other things in the World especially these three,

1. Riches.

2. Honours.

3. Pleasures.

Which are call'd Dives his good things, Luk. 16.25.

1. Grace excells Riches, as Silver and Gold, Worldly possessions,

Eccl. 4.8.Eccl 4:81. These cannot satisfie the eyes or hearts of the owners, nor terminate their desires, nor give them content, nor make them say, It is enough, — He that loveth silver or abundance, Eccl. 5.10.Eccl 5:10shall not be satisfied with silver or with increase. The having of much serves but to increase mens Thirst p. 285after more; hence, the more they have, the more they desire. Riches make many like the Horse-leach's two Daughters, …rying give, give, and are never satisfied, Prov. 30.15.

There are no greater Male-contents, unsatiable, unsatisfied persons than many rich men are. Their Wealth may fill their Purses, Coffers, Houses, but not one Corner of their Hearts.

2. Worldly goods cannot make men good, or better: but many are made worse thereby, more covetous, proud, malicious, scornful, carnal, cruel, and more hardened in evil and against good. A house full of Silver and Gold, cannot purchase one dram or mite of grace for the heart. They that will be rich, fall into Temptation and a snare, and into many foolish and hurtfull Lusts, which drown men in destruction and perdition. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows, 1 Tim. 6.9, 10.

3. These cannot save men,

1. From Temporal judgements,Prov. 11.4. Zeph. 1.18.Prov 11:4Zeph 1:18 they profit not in the day of Wrath, Neither p. 286mens Silver nor Gold is able to deliver them in the day of the Lords Wrath. Weep and howle ye rich men, for your miseries that shall come upon you, Jam. 5.1.

2. Much less from Eternal Wrath or Torments in Hell, see it in the Parables of the two rich men in the Gospel, Luke 12.16, to 22. Luke 16.19, 22, 23. Liftings up in the World, cannot prevent castings down to Hell.

3. Nor mitigate mens Torment in the least measure there; no nor procure a drop of water to cool a scorched tongue, Luk. 16.24, 25.

4. Riches cannot help men to Heaven, nor buy a glimpse of glory for them, nor a Ladder to climb Heaven upon, nor give them a lift for Heaven; they straiten the way, and obstruct the passage thither, Mat. 19.23, 24. These incline men to lay up treasures for themselves on earth only, and not to be rich toward God.

5. Riches are perishing and corruptible things in themselves, even silver and gold, the most durable of them, 1 Pet. 1.18. and they are uncertain to us, we have no sure hold of them, but may lose them, or they may be taken from us by casualties, enemies, &c. mille modis —Solomon p. 287sayes they certainly make themselves wings and flee away as an Eagle towards Heaven, Prov. 23.5.

But Grace satisfies, sanctifies and saves both temporally and eternally all them that have it; and continueth both in it self and to them for ever.

2. Grace excells all Honours and preferments, praise, power, pomp and glory here below. Because,

1. These cannot exalt men to spiritual Priviledges, Relations, or Coelestial dignities, as to be,

The Sons and Friends of God.

The favourits and Heirs of Heaven.

Kings and Priests unto God the Father, and a Spouse to Christ.

To live in a sublime Sphear of divine activity above the World.

How high have many been in place and power, that have been very low in their spirits and actings for God or good. Such make many worse, but few better. Many seem good till they grow great, and are never ought after.

2. These cannot countervaile or conquer great discontents or disquiet of p. 288heart, sometimes upon small occasions, when men are crossed and disappointed. Ahab's whole Kingdom could not give him content, when Naboth denyed him his Vineyard for a garden of Herbs, 1 King. 21.2, 4, 7. All Hamans high promotion and Court-honours availed him nothing for lack of a complement from Mordecai, Esther 5.13. he could take no comfort in his advancement, because Mordecai the Jew would not bow unto him.

3. These are unstable as water, uncertain and inconstant as wind; turning about as weather-cocks, as wheels, as feathers in the aire; wavering as waves. How much and oft are many lift up and cast down, and tossed to and fro by the flowing and ebbing of preferments, and honours, and praises with men.

4. These puff men up with pride, and make their spirits like bodies swel'd with Tympanies, or bladders blown or bubbles, that is skins of water, fill'd with wind: high and lofty.

Grace excells all beauty, bravery, gallantry and glistering splendor of the World in any kind (which are the great Diana's of the people of the World) as the Lillies of the Field excelled Solomon in p. 289all his Glory, when he sate on his stately Throne, and in his Royal Robes. God puts more glory upon a flowre of Grace, then Art and Cost can put upon the most spendid Grandees and magnificent Monarchs in the World.

The patient, couragious, suffering Martyrs were more glorious than their high and stately Persecuters, as those of the Church were whom Herod stretched forth his hands to vex, more glorious than he, when he sate upon his Throne, arayed in Royal apparrel, and the people Deified him, Act. 12.12, 21, 22. Poor, sore, begging Lazarus, through Grace excell'd the rich man in glory, who was cloathed in Purple and fine Linnen, and fared sumptuously every day, Luke 16.19. Agrippa and Bernice are said to have entred into the place of hearing, foreign,Beza. with great pomp, or specious splendour and magnificence, Act. 25.23. where observe that worldly pomp and state is but foreign a fancy, a flash or Meteor, a vain shew, a fading, withering flower; at best but a noble vanity. But Grace exalts and elevates, composeth and quiets, irradiates and makes splendid, humbles and meekens them that have it.

p. 2903. Grace excells all Pleasures of the flesh and of the World, all delicacies which gratifie the senses, and all indulging of them in Meats, Drinks, Apparel, Sports and other delights.

How much cost, time and pains do Gallants lay out upon their pleasures, for which they must give account to God one day:

These are 1. But shallow, superficial, they reach but a little way, skin deep, a man may soon see an end of all the perfection (if any) that is in them: they flush the face and tickle the flesh and the fancy, but do not fill or satisfie the heart: they soon glut or tire even pleasure-mongers themselves, and cause a loathing sometimes as Quailes did to Israel, Numb. 11.20. and make them to desire either new, or more, or the same over again: they are fallacious and disappointfull, promising much and performing little, even in laughter, the heart is sorrowful, saith Solomon, Prov. 14.13. The carnal pleasures and jollity of the wicked are frothy and flashy; accompanied with inward gripings of fear, and grief and vexation of heart; what one saith of an evil wife, is true of these, a man may sooner p. 291have have a cold armfull than a warm heartfull of them.

2. But short for continuance,Heb. 11.25.Heb 11:25 they endure but for a season: they are like the crackling of Thorns under a pot, soon in and soon out; which suddenly vanish not leaving any solid content or joy behind them. Their last at longest is but here. Dives in his life time received his good things (all his pleasures and delights,Luk. 16.25.Luke 16:25 which were his Heaven); then followed his Hell, and Torments, without ease or end for ever.Iam. 5.5.Jas 5:5 The rich men James speaks of, lived in pleasures and were wanton, &c. but on the earth, here and no where else. Those that live in pleasures may outlive their joy and happiness, and then enter into pain and misery to be never and yet ever endured.

3. But sad in effects and consequents; for pleasures do often,

1. Fatten mens hearts and make them gross, senseless and stupid; to grow past feeling;Eph. 4.19.Eph 4:19 as the hearts of the proud are which pleasures make as fat as grease, Psal. 119.70. but cannot fill them. The Philosopher observes that fat-hearted people are dull and stupid; as Plutarch observes of the Asse, (which is of all p. 292Beasts the dullest) that it hath the fattest heart. Fat things are less sensible.

2. Make men uncharitable, unaffected with others miseries as those that drunk Wine in bowles were with Josephs miseries, Amos 6.4, 5, 6. yea oppressive and cruel, as Dives that rich Glutton that fared deliciously every day, denyed a crumb to Lazarus: and the rich men in, Jam. 5.5, 6. who lived in pleasure, and nourished their hearts as in a day of slaughter, they condemned and killed the just.

3. The pleasures of this life choake the seed of the Word (as in the Thorny ground, Luk. 8.14.) that it brings no fruit unto perfection.

4. Pleasures are food or fuel to Lusts, yea and bellows also to inflame them. Lust is but the last end (as one saith) and consummation of all pleasure, to be gratified and satisfied by them. Hence Lusts and pleasures must be served (as Masters by us) else they are starved.Tit. 3.3.Titus 3:3 Pleasures are many as the Quailes to Israel, meat for their Lusts, but they cause leanness in their souls, Psal. 106.15.

5. Pleasures and joy to the wicked end in pain and sorrow; the end of this p. 293honey will be Gall and bitterness to them. Solomon asserts it, Prov. 14.13. and Babylon shall find it, Rev. 18.7.

Carnal pleasures are like Bees, which bring honey in their mouths, but stings in their Tailes, which they stick and leave behind them in the consciences of men; these stings may breed worms to torment them for ever, which will not dye, Mark. 9.44.

But the pleasures and joyes which Grace gives a soul here, are heart-refreshing, satisfying-ravishing, &c. which produce pretious effects in it; and will certainly procure fulness of joy and Rivers of pleasures hereafter, at Gods right hand for evermore; when the delights of Grace, shall be swallowed up in the gulf of glory unto Eternity.

Thus Grace doth infinitely surpass all carnal, worldly pleasures, in operations, dimensions and duration.

FINIS.

THE Nature and Sweetness OF FELLOWSHIP WITH Jesus Christ.

By Edward Reyner, late Minister of the Gospel in Lincoln.

LONDON, Printed, by R. W. for Henry Mortlock, at the Sign of the White Hart in Westminster-Hall. 1668.