The comfortable knowledge of our pardon is as well from Gods free grace as the pardon it self and therefore God suspends the comfort of grace to make us looke up to him for it When thou repentest God gives a pardon but therein he rewards his owne work in thee To give a pardon or sense of a pardon is an act of meer liberality in God 4. God doth this to put a difference between heaven and earth Heaven is a place for comfort earth for duty earth is for the getting of grace heaven for the rewarding of grace Our Lord Jesus Christ like the good Master of the Feast reserves the best for last The sons of Nobles when they travel into forraign parts have no more allowances then what will accommodate their travels the inheritance is reserved for them when they come to their fathers house So believers who are strangers and pilgrimes here they have so much grace and comfort as befits their passage to heaven but they have an inheritance incorruptible undefiled that fadeth not away but is reserved in the heavens God thinks it not sit to give constant comforts in an inconstant world nor full comforts in an empty world nor lasting comforts in a transitory world 2. Reason may be taken from our selves and that in many regards that have much grace yet may have but a little comfort and this may spring from a threefold root in us 1. From something that is meerly natural in us 2. From something that is spiritual and good 3. From something that is evil in us 1. This may arise from the prevalency of a natural melancholy in the body whereby the understanding may be darkned the fancy troubled reason perverted and the soul sadned Melancholy is the mother of discomfort and the nurser of doubting It was as some think depth of melancholy that prevailed upon Nebuchadnezzar that he did not know whilest under the power of that distemper whether he was a man or a beast And in the like manner may this bodily melancholy so far distemper thy soul that thâ—â— who hast grace yet mayest not know whether thou art a childe of God or a childe of the devil It is no more wonder to see a melancholy man doubt and question his spiritual condition then it is to see a childe cry when he is beaten or to heare a sick man groan You may silence a melancholy man when you are not able to comfort him and though you may resolve his doubts and scruples by evident and convincing answers and arguments yet let but such a man retire alone and brood over his melancholy thoughts by the prevalency of this perturbing humour all is forgotten and he is as unsatisfied as if you had said nothing to him And you may perceive that it is the power of melancholy that is the cause of a mans distemper when he is very much troubled and yet can give no distinct account of any particular thing that doth trouble him 2. This discomfort often ariseth from that which is good in us viz. from that holy jealousie and tendernesse of conscience which makes a childe of God suspect and inquire into his condition and though he have true grace and much grace yet he is afraid lest all be but a delusion in such cases the soul doth so pore on sin and infirmities that it cannot see its own evidences A tender conscience is more apt to be dejected in the sight of sinne then to be comforted in the sense of grace and the reason of this is because sin doth more directly fall under the cognizance of our conscience especially a natural conscience The works of the flesh are manifest but the fruits of grace and of the spirit are not so easily discerned 3. This discomfort usually springs from a root of bitternesse even in the best of Gods children and that whereby God doth punish the sins of his people 1. Their quenching the motions of the Spirit If you grieve the Spirit of God it is just with God to grieve your spirits you never send Gods Spirit sad to heaven but God may make sad your spirits on earth 2. Sleightinesse and fearlessenesse of heart towards God When children grow saucy peremptory and malapert before their parents 't is no wonder if a fathers frown correct not their irreverence Most of those who lie uncomfortably under sense of displeasure of God may thank themselves for it they have provoked God by their bearing them selves too much upon his love and growing secure and fearlesse to offend God God loves to have his children come near him in an holy confidence that he is their father but yet to keep their distance by humble reverence 3. Another sin that God punishes in his children by withholding comfort from them that are strong in grace is their superciliousnesse contempt and uncompassionatenesse towards others that are but weak in grace God own people are very much to blame herein in rigour and unmercifulnesse towards those that are weak in the faith despising all that are inferiour to them in gifts and graces whereby they often break the bruised reed and quench the smoaking flax and want bowels of pitty and tendernesse towards their brethren To take down pride God often brings such even his own people to be low in comfort and it is but just that they should want comfort who have neglected to comfort and cherish those that were weak in grace 4. A growing cold and lazy and heedlesse in holy duties If we put off God without true service God may justly put us off without true comfort This rule holds in spiritual affairs He that will not work shall not eat If we abate in the sanctifying work of the Spirit it is but just that God withhold the comforting work of the Spirit The sluggard saith Solomon hath poverty enongh so if we grow lazy and sluggish in holy duties it is just that our stock of comfort do decay Though holy duties do not merit comforts yet comfort usually riseth and falls according to our diligence in duties True grace is never so apparent to and sensible in the soul as when it is in action and therefore want of exercise must needs cause want of comfort As fire in the flint is never seen or felt till it be struck out by the Steel so is grace and the comfort of grace never so sensible as when it is exercised much in holy duties 5. Any one sin indulged by or concealed in the conscience is enough to marre all your comfort Concealed guilt contracts horrour The Candle will never burn clear whilest there is a thief in it Sin in the conscience is like Ionah in the ship which causeth a tempest that the conscience is like a troubled sea whose waters cannot rest or it is like a mote in the eye which causeth a perpetual trouble while it is there or like the winde gathered in the caverns of the earth makes earthquakes and terrible eruptions It is just
gold as well as the whole wedge a drop of water is water as well as the whole Ocean A little grace is true grace 4. The End it hath the same salvation of soul 1 Pet. 1. 9. 5. God will not put your weak grace to tryal beyond your strength God will debate with it in measure he will stay his rough wind in the day of his East-wind Thou shalt not have such boisterous stormes of temptation as a strong Christian God will not suffer us to be tempted above what we are able God will take care that the spirit shall not faile 6. Take this for your comfort the least measure of grace is enough to bring you to heaven This is not spoken to make you idle but only to comfort a perplexed conscience Many because their grace is weak they think they have no grace I have set before thee saith Christ to the Church of Philadelphia an open door and no man can shut in for thou hast a little strength and hast kept my Word and hast not denyed my name It is true our comfort lies much in the comparative degree but our salvation in the positive degree strong grace hath strong comfort much faith will bring thee with much comfort to heaven but a little faith will bring thee safely to heaven Sermon IV. At Lawrence Jury London March 16. 1650 1. 1. KINGS 14. part of the 13. verse Because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam BEfore we come to the use of Caution I shall here state a case of conscience which is this That if amongst Gods People there are some found that have but little grace and but small measures found in them Then what is the least measure of geace less then which a man cannot be said to be in the state of grace This is a practical and useful case First this is of great use to Christians who are but of a lower form in Religion and have but little grace yet they may know that little they have and though they have not attained strength of grace yet they may know the truth of grace in themselves and although they come short of strong believers yet they shall hereby know they go beyond the hypocrite for the least measure of grace is better then the greatest measure of gifts Secondly the knowledge of this will quicken the soule unto due indevours after a further increase This will teach them to abound more and more Now that we may discover what is the lowest degree of true grace we shall shew you it in some of these following particulars 1. A light in the soul to see the evill and the mischievous nature of sin though not an ability to mortifie sin The entrance of Gods Word giveth light and giveth understanding to the simple that is the first work of the Word upon the soul the very beginning of converting grace in the heart is light whereby thou seest sin and its sinfulnesse And it was in the first creation the first thing that was created was light so in the second creation the first work is to open the eyes of the blind and to turn them from darknesse to light and from the power of Satan unto God Upon the work of conversion in the souie the first degree of grace is to be inlightned with the light of the living So that where this light is wanting there cannot be a work of grace 2. A setled and fixed purpose of heart to leave sin and to cleave unto God Grace doth not consist so much in an actual mortifying of sin as in an unfeigned and settled purpose of heart to leave every sin The Prodigals resolution to go to his fathers house argued some grace in him I will arise and go to my fathers house that is I will leave my wicked company and courses and it is said His father saw him afar off and ran and met him The Lord did work in him a purpose to leave his sin Gregory on this saith That remission of sin came to his heart before his Confession breake out in his speech to his father So David I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confesse my transgression to the Lord and thou forgavest the iniquity of my sin Augustine observes on this place That David doth not say he did confesse but he purposed to confesse hiâ— sin and yet this his purpose was true grace though one of the least measures of grace That holy purpose of David argued grace in him when he said I have purposed and will not transgresse thy law I have sworn and will perform it that I wil keep thy righteous judgements It argues grace when a soul doth cleave unto the Lord with ful purpose of heart 3. Another low measure of grace is this A sensible complaint of the want of grace Thus he that came to Christ and said with teares Lord I believe help thou my unbelief he had grace He doth not say Lord help my faith but Lord help my unbelief His expression about his unbelief did note not onely his want but his sensiblenesse of his want This is that Poverty of Spirit which hath the first place in the Beatitudes this is the lowest round of the ladder The Apostle tels us That the Spirit helps our infirmities in sighs and groans that cannot be uttered Observe here that it 's not said the Spirit helps us with comforts and joyes but with sighs and groans whence we may learn that the Spirits help is as well in sighs and groans and sensible complaints of our wants as in holy ravishments Strength of grace is seen in holy joyes and ravishments of Spirit but truth of grace may be seen discerned in sighs groans and complaints of our wants they are said to be sighes and groans which cannot be uttered not in regard of their greatnesse but as Master Perkins observes in regard of their weaknesse Gods children at first wanting ability to expresse their own thoughts To be sensible of the want of grace is grace for nature cannot make a man duly sensible of the want of grace nor sensibly to complain of that want 4. Earnest desire after more grace argues there is grace in the soul though it be but small I do not place the beginning of grace in an ability to exercise grace but rather in an earnest desire after grace Desire after grace is accounted by God the grace it selfe we desire for so we finde that Nehemiah's desire to fear the Lord is counted for actuall fearing God Desires are the seeds of grace and the graces themselves are the blossomes and sweet fruit that spring from thence grace exercised is the fruit of a holy desire after grace That the desires after grace is in Gods acceptation grace may be thus demonstrated 1.
is no other Prophet that is mentioned in all the Bible but onely one which is called The son of man and that is Daniel Now expositors give this reason why he is called by this title because he was a Prophet of the greatest gifts and had the most glorious visions of all the other Prophets Compare this Prophecy with Isaiah Jeremiah Daniel Hosea or all the rest yet Ezekiels prophesie is a more dark mysterious profound book Now Ezekiel being a Prophet of the greatest gifts God takes this care to keep his heart low Thou Son of man Thou Son of man and all is to keep his heart low which doth teach us thus much that those that have great gifts they ought to spend a great deal of time to keep their hearts humble and low because there is a flatuous humour in our nature whereby we are apt to swell and be puft up in the sense of our own gift 2. Caution Prize a little grace before a great measure of gifts ye will prize a pearle though no bigger then a pea more then a great heap of stones There is great reason why we should prize a little grace before much gifts 1. Grace will last when gifts are withering Blazing Comets will fall when the Star never falls a falling Star is no Star but only a Comet So the hypocrites may have a great blaze of their gifts and yet may fall like Comets that hover in the aire Grace is like a Star that keeps fixed in its orbe there is a great deal of difference betwixt a painted face and a natural complexion the painted face will not alwayes last but natural complexion that will alwayes remain Gifts are put paint the ornament of the creature but true grace which is as the natural complexion that will remain 2. Prize a little grace before much gifts because gifts will leave thee short of heaven Christ told the learned Scribe that he was not far from the Kingdome of heaven but alas for all his gifts and learning he fell short of heaven Many will say to me said Christ in that day Lord have not we prophesied in thy name and in thy name cast out devils and in thy name done many wondrous works You see it is observable these men might pretend to high and great gifts and yet they to whom God opened the sacrets of his Kingdome against them he shut the gates of heaven A man may be a Preacher and have the secrets of heaven opened to him and yet have the gates of heaven shut against him A man may attain the gift in Christs name to cast out devils a great and a miraculous gift and yet those men that cast out devils were themselves cast to devils We have done many wondrous works they that did wonders were made a wonder they that had so much gifts came short of heaven yea they who may preach to others may themselves be cast-awayes 3. Do not mistake strength of gifts to be strength of grace Parents would not judge their children strong when their heads and breasts are big and their feet but feeble so you may grow big in your heads in notions and speculations in gifts and yet feeble in practice of grace Now that you may not mistake your selves and may not be deceived I 'le shew you how you may know the difference betwixt those that have strong gifts and those that have strong grace In the generall take this As Art resembles nature so gifts resemble grace Now there are four differences 1. As grace strengthens corruption weakens It is with grace and lusts as it was with the house of Saul and the house of David As Davids house grew stronger and stronger so Sauls house grew weaker and weaker As the Ark was set up Dagon was throwne down the Dagon of corruption will be thrown down before the Ark of grace and the Ark of the Covenant But gifts may strengthen and yet corruptions never the weaker Indeed gifts discover corruption but we are not able to mortifie and subdue it Gifts discover many corruptions but mortifie none Gifts take a cognizance of many a sin but never put a period to any Men that have gifts are resembled to the Moon and men that have grace are resembled to the Sun the Moon hath an influence upon the water to make that move to ebbe and flow the Moon sheds light upon all creatures but no heat to make those creatures grow and spring So a man of gifts may have light but no heat to those gifts to make grace to grow and make sin to fade and wither Gracious men are like the Sun that doth not only give light but heat by the influence thereof things spring and grow out of the earth the great parts of a gifted man often occasionally strengthen his corruptions but do not weaken them Augustine could say Ignorant and illiterate man they take heaven when others with all their Schollership go to hell 2. Where there is strength of grace there the heart is more humbled under the measures of grace received the stronger the graces are the more the heart is humbled But strength of parts in most men makes them proud and lofty Empty vessels make the greatest noise and so do shallow streams So men that have great gifts are often empty of grace 1 Cor. 8. 1. They are puft up with pride who have more gifts then grace and by the humility of the soule you may know whether that soule be stronger in grace then in gifts 3. He looks more after the supply of the grace he wants then in a way of contentment in the grace he hath This argued Paul had much grace when he thus speaks I doe strive after more and more grace if by any means I might attain the resurrection of the dead that is I doe labour after perfection of grace which those shall have that are raised from the dead and exalted in heaven but now a man that hath gifts is more apt to look what he hath then what he wanteth Men of gifts are more apt to look upon their attainments then their imperfections they look upon their gifts in a multiplying glasse more then they are and upon their failings in an extenuating glasse lesse then they are 4. The more grace any one hath the more communicative he is that others may be partakers of the same grace When the Apostle speaks of the duties of husbands and wives he would have them further one another in the way to heaven considering they are heires together of the grace of God Christ also speaks to Peter When thou art converted strengthen thy brethren By Conversion is not meant Gods first act in bringing Peters soule home to Christ but it is meant by an establishing worke of grace as if Christ should have said Peter now thy grace is weak and it will be weaker by thy fall but when thou art recovered from thy fall and deniall
and the victory and the majesty for all that is in heaven or in earth is earth is thine thine is the Kingdom Oh Lord and thou art exalted as head above all Both riches and honour come of thee and thou reignest over all and in thine hand is power and might and in thy hand is to make great and to give strength unto all Now therefore our God we thank thee and praise thy glorious name But who am I and what is my people that we should offer so willingly after this sort for all things come of thee and of thine own have we given thee Oh Lord our God all this store that we have prepared to build thee an house for thine own name commeth of thine hand and is all thine own which is an excellent pattern of humility after inlargement in duty David and the people had offered both bountifully and willingly towards the house of God the Lord had enlarged both their hearts and their hands Now all they did for God is here ascribed to Gods grace and bounty towards them It is excellent humility to ascribe our enlargement of Gods service to the enlargement of Gods grace towards us the way to have grace increased is humbly to acknowledge from whence we receive every grace 2. Ascribe unto Jesus Christ the glory of all the grace you have been made partakers of Thus did Paul upon all occasions I laboured more abundantly then they all yet not I but the grace of God which was in me and by the grace of God I am what I am I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God It was wel done of that good and faithfull servant to say Lord thy pound hath gained ten pounds he doth not say Lord my pains but thy pound hath gained When we give God the glory of his grace God wil give us the comfort and increase of our grace Learn therefore to ascribe unto Christ the initial progressive consummative work of grace in your souls Jesus Christ only who hath begun a good work in you wil perform it until his own day Jesus Christ is the author and finisâ—er of our faith He is the Alpha and the Omega And therefore the Apostle prayes The God of all grace who hath called us unto his eternal glory by Jesus Christ after that ye have suffered awhile make you perfect stablishâ— strengthen and settle you Grace is rather like Manna that comes from heaven then the Corn that grows out of the earth Grace is inspired from heaven Gifts and parts are acquired by industry and pains here on earth What God said by way of comparison between Canaan and Egypt is very applicable to this purpose For thus the Lord speaks to Israel The Land whether thou goest in to possesse it is not as the Land of Egypt whence thoâ— camest out where thou sowest thy seed and waterest it with thy foot as a garden of hearbs but the Land whither ye goe to possesse it is a land of hils and valleys and drinketh water of the rain of heaven a land which the Lord thy God careth for Thus it is with grace and nature nature may be and is improved with industry and pains and is like Egypt which might be watered by the foot i.e. with digging gutters and trenches which is the labour of the foot to let in the streams of the river of Nilus when he yeerly overflows his banks but grace is like the rain from heaven which onely falleth where God doth appoint who causeth it to rain upon one City and not upon another and one piece is rained upon and the piece whereupon it raineth not withereth 3. Disclaim all merit and self-sufficiency for so much as we arrogate to our own merit so much as we derogate from the free grace and mercy of God If with Ephraim God hath enlarged his grace towards thee that thou art like a green fig-tree yet let God have the glory of all thy fruitfulnesse and let him say from me is thy fruit found Oh consider that thou bearest not the root but the root thee Say Not unto us O Lord not unto us but unto thy name do we give the praise A gracious heart knows his own inability and his own insufficiency and imperfection that he is unable to overcome the least sin though never so small to exercise any grace though never so weak to perform the least duty though never so easie and as we have cause to acknowledge our inability so also our sinfull imperfections if God should enter into judgement with us he might condemne us not only for our worst sins but for our best duties 4. Have an eye to Jesus Christ Look up to him the author and finisher of our faith The word looking unto signifies in the original such a looking unto as that we look off those things which may divert our looking up to Jesus Labour my beloved to look still unto Christ as the author of grace when you have the greatest exercise or increase or comfort of your grace Say when thou hast the greatest strength of grace as Iehoshaphat did when he had that great strength of men 500000. Lord we know not what to do only our eyes are upon thee There are these three things which we should eye in Christs giving us grace 1. How voluntarily and freely Jesus Christ doth issue out his grace to his people Never did a mother more willingly give her child suck when her breastâ— did ake and were ready to break then Jesus Christ doth bestow grace upon his people Christ doth not like a merchant sell his grace but like a King freely bestowâ— all see the tenor of the Covenant of grace how free it was Ho every 〈◊〉 that thirsteth come ye to the waters and he that hath no money come ye buy and eate yea come buy wine and milk without money and without price Let him that is athirst come and whosoever will let him take the water of life freely nothing is so free as grace it is offered and is bestowed upon the freest termes imaginable All that Christ requires is but our receiving it It is the delight of Christ to shew mercy and bestow grace upon his people It is the meat of Christ to do the Will of God that sent him and to finish his work Never was man more willing to eat his meat when he is hungry then Jesus Christ was to do good and bestow grace upon them that wanted it So also it is said of Christ in Psal 72. which is clearly a prophesie of Jesus Christ that he should come down like raine upon the mowen grasse and as showers that water the earth Now there is nothing comes down more sweetly and freely then the rain upon a dry and thirsty ground 2. Secondly look unto Jesus
they be placed alone in the midst of the earth that you give all diligence to adde to your faith vertue and to your vertue knowledge and to your knowledge temperance and to your temperance patience and to patience godlinesse and to godlinesse brotherly-kindnesse and to brotherly-kindnesse charity that these graces may be in you and abound that you may be neither barren nor unfruitfull in the knowledge of our Lord Jesus No Christian should content himselfe with any measures of Grace attained for he is like to make use of all the grace he hath had he a Benjamins portion The time is comming when one dram of true grace will be of more worth then all the world The comforts of grace the joy and peace of believing will be Cordials to you when you are dying and will set up such a light in the soule which the shadow of death shall neither damp nor darken But alas most men are labouring more after wealth then faith more after greatnesse in the world then true grace of whom when they die it may be said They had laid up goods for many yeers but it cannot be said In them was found some good thing towards the Lord. Men doe usually lay up riches for a deare yeere they 'l say they know not what need they may have before they come to die Be then as wise and provident for your precious souls Your temptations and trials may be such that you may have use for all your faith and patience Eate said the Angel to Elijah for the journey is long It is no short way to Heaven nor is the opposition small thou shalt meet withall in thy passage thither Oh then get thy soule well stored with spirituall provision of grace and the comforts of it It is true thy safety is in the being but thy comfort stands in the strength and activity of thy graces Weake Grace is saving but strong Grace is comfortable truth of grace shal be rewarded with heaven growth of Grace doth as it were antedate heaven The least true grace wil bring thee to Heaven but the more Grace thou hast the fitter for and surer thou wilt be of Heaven The Lord make these and all the labours of his servants profitable to his Church Ye therefore beloved seeing you know these things before beware lest ye also being led away with the errour of the wicked fall from your own stedfastnesse But grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever Amen Reader we remain Ready to serve thee in thy Soul-affairs EDMUND CALAMY SIMEON ASHE JEREM. WHITAKER WILLIAM TAYLOR London February 13. 1651-52 Sermon I. At Lawrence Jâ—y London March 9. 1650 1. 1. KINGS 14. part of the 13. verse Because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam THis Chapter conteins in it Ahijahs Prophesie foretelling what dismall judgements should befal Ieroboam and his posterity for his Idolatry in worship and defection from the Government and house of David For which sins God did destroy him and his posterity and not only the bad but the good were punished for their fathers guilt For so it is intimated in this verse out of which the Text is taken Here was a young man Ieroboam's son that should die for the fathers fault and yet here was a mitigation of the punishment that he should not die after the same manner that the rest did he shall goe to his grave in peace because in him there is found some good c. Behold the goodnesse of God! a little good in him and yet the great God takes notice of the little good in him God found as it were one pearle in a heap of pebbles one good young man in Jeroboams houshold that had some good in him towards the Lord God of Israel In the whole verse three parts I. A lamentation for the death of this son of Jeroboam It is said all Israel shall mourn for him and so they did v. 18. which argued there was goodness in him for if he had not been desired and prized while he lived he would not have been so lamented at his death II. A limitation of his punishment he only of Jeroboams family shall come to the grave the rest of his posterity that died in the City dogs should eat and him that dieth in the field should the fowles of the ayre devoure vers 11. III. The commendation of his life in him was found some good c. of this I am now to treat He is commended by the Holy Ghost for his goodnesse is set forth 1. By the quality of his goodnesse it was a good thing not a good word only or a good purpose or inclination with which too many content themselves but it was a good action 2. By the quantity of it it was but some little good thing that was found in him and yet that little good God did not despise or over-look 3. By the sincerity of his goodnesse there are two notable demonstrations of this young mans goodnesse 1. It was towards the Lord God of Israel 2. It was in Jeroboams house 1. His goodnesse was towards the Lord God of Israel This argued Pauls sincerity that in his speaking writing and actions he could and did appeal to God That Religion saith the Apostle is pure and undefiled that is so before God and the Father Many Hypocrites may be good towards men who are not so towards God to be rich indeed is to be rich towards God True repentance is repentance towards God and he is unblamable indeed that is void of offence towards God as well as towards men 2. He was good in the house of Jeroboam A wicked man may seeme good in a good place but to be good in a bad place argues men to be good indeed To be good in Davids house this was not so much but for this young man to be good in the house of Jeroboam his father whom the Scripture brands for his Idolatry that he made all Jsrael to sin and yet could not make his son to sin this argued he was sincerely good as it did argue Lots sincerity to be righteous in Sodom for Job to be good in Chaldea and to be Saints in Nero's Palace and to feare God in Jeroboams family this is goodnesse indeed There is onely one difficulty in the Text viz. What was that good thing that was found in Abijah For answer to this 't is true the Scripture doth not particularly expresse what that good thing was which was found in him but Tostatus and P. Martyr affirme from the Hebrew Rabbins that when the Jews of the ten Tribes did on their appointed times repair to Ierusalem to worship according to the command of God and Jerboam commanded Souldiers to intercept them this Abijah did hinder the souldiers to kill them and gave
knew but little of the mystery of our Redemption at first and were ignorant concerning the Passsion of Christ of the Resurrection as also of the Ascension of Christ till the Holy Ghost came and taught them these things and brought those things to remembrance that Christ had taught them 8. Weak Christians are strong in affections and not in judgment they have usually more heat then light young Christians are like young horses they have much metal but are not so fit for a journey because they are not so through paced there are many Christians that have much zeal and affection but are not so solid in their judgments but this argues much weakenesse in grace 9. A weak Christian is one that cannot bear reproof Sharp weather will discover whether thou art of a weak or sound body so a sharp reproof will discover whether thou art of a weak spiritual temper constitution When Nathan came to David he could bear the reproof though the Prophet told him to his face He was the man that had sinned but Asa though a good man could not endure the faithfull reproof of a Prophet But was wroth with the Seer and put him in the prison-house 10. A weak Believer is one that can trust God for his soul but not for his body So Jesus Christ argues that those had little faith who did expect heaven and happinesse from God their Father and durst trust him with their souls and eternal concerments yet durst not trust him for food raiment There are those that dare trust God for heaven and yet not trust him for earth but these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of little faith The Disciples when they wanted bread began to reason amongst themselves how they should be supplyed Oh ye of little faith saith Christ Why do you thus reason Can you trust me for the bread of eternal life and dare you not trust me for the bread of this life Be not then discouraged you that discern in your selves but small measures of grace look on your wants and imperfections so as to grow in grace and not to be content with any measure But look not on the small beginnings in grace as discouragement to you When you see in a field a great Oake you may say this great tree was once but a small acorne Those Christians who are now but small spriggs may hereafter be tall Cedars say to thy soul though I am but weak yet I shall be strong grace where it is true will be growing the smoking flax may be a burning and shining lampe in Gods Candlestick and therefore as you must not be content with the greatest measure of grace so neither be discouraged with the least measure of Grace A grain of mustard seed may grow a great tree Content not your selves with small measures of grace a little of the world will not content you In the womb a foot contents us three foot in the Cradle and seven foot in the grave but betwixt the Cradle and the grave a whole world will not content us and shall a little grace content us For wealth and desire of it thou art as the Horse-leech which cries give and as the grave that never saith it is enough and for grace wilt thou be content with a little Sermon III. At Lawrence Jury London March 16. 1650 1. 1. KINGS 14. part of the 13. verse Because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam WE have given some Scripture Characters of those that have a little grace now we proceed to resolve a third question 3. Quest Why doth God so order and ordain it that among his own people all shall not be of an equal stature in Christ but there are of them some in whom there shall be but the beginnings of grace found Answ It is true it is not with Regeneration as it was in the Creation it is not with the Trees of Righteousnesse as it was with the Trees of Paradise which were created all perfect at the first but it is not so in the Work of Grace we are not perfectly sanctified nor at once but we perfect holinesse in the fear of God and that by degrees and God hath given to some of his people but small beginnings and measures of grace and that for these Reasons 1. To put a difference between our estate on earth and our being in heaven In heaven we shall all have an equal stature in grace though it be disputed that there are different degrees of glory But in heaven the spirits of just men shall all be made perfect and there we shall all come unto the measure of the stature of the fulnesse of Christ All believers here are justified by God alike God doth not acquit the strong and hold guilty the weak but justification is alike to all but our sanctification is not alike but when we come to heaven our sanctification shall be then as our Justification is now that is perfect and equal we shall have not only a perfection of parts but of degrees 2. This is to make men live in a continual dependance upon divine influxe and supplies from the Spirit of God If children should be born perfect men as Adam was created we should not then see that continual need of dependance on our Parents We are bred in the womb and afterward born in the world and then by degrees grow up from stature to stature and so it is in grace God deals thus Converting grace doth not make us so perfect as we shall be afterward At the first Creation he made the trees all fruitful and at their full growth but now 't is otherwise they are first kernels or seeds then plants before they are grown trees and they have dependance on the influences of heaven so we are first babes then young men and then strong men in Christ to keep our souls in a dependance on Gods grace 3. For the greater ornament of the mystical body of Christ In a natural body if every member should be of an equal bignesse the body would be monstrous but the body is so proportioned in its different members that the lesser become serviceable to the greater and so they all orderly discharge their mutual operations As in Musick there would be no harmony if the strings were all of an equal bignesse but one string being the base and the other the treble that makes the Musick to be more melodious so it is in grace the different degrees of grace makes the body of Christ more harmonious It is here as in some curious piece of needle work if all the silkes were of one colour it would not set out the work with so much lustre and amiablenesse as the variety of colours will do 4. To make Gods people see a necessity of maintaining fellowship and communion together to edifie and build
whereof is to accept of sincerity in stead of perfection desires for deeds purposes for performances pence for pounds and mites for millions and therefore God will accept and reward the least measure of grace that is in truth and sincerity God requires of Abraham when he renewed with him the Covenant of grace Be thou perfect i.e. upright and walk so before me and I will be thy exceeding great reward To make some Application of this truth We may from hence deduce these inferences following If God doth cherish and will reward the smallest measures of grace Then it will follow That God takes notice of the smallest sins to punish them He that graciously eyes the very buddings of grace will also justly eye the buddings of corruption in his own people That he was ready to have slaine Moses for his neglecting of circumcising his son and thus the Lord made a breach upon Vzzah when he put forth his hand and stayed the shaking of the Ark You have I known saith God of his people only of all the Families of the earth therefore I will punish you for all your iniquities It is true it is said The Lord beholds not iniquity in Jacob neither sees perversnesse in Israel but this is not as the Antinomians glosse upon it as if God did not see sin in his people and is never displeased with their sins But the meaning is that God sees not sin in his people so as eternally to punish it And moreover the most proper sense of that place is this That whereas Balak hired Balaam to eurse the People of Israel and that false Prophet for the wages of unrighteousnesse was ready enough to have taken all occasions of cursing them yet he could not fasten any curse upon them at that time because there was no provoking sin amongst them and therefore he gave Balak counsel to tempt them to sin and so by the stumbling-block of the Midianitish women he drew Israel to idolatry and adultery and so made them fall But God doth see sin in his own people yea the least sin yea he eyes their failings though not to damne them for them yet to chastise them for them God sees the purposes of sin as well as the purposes of grace It is said of Balak that he arose and warred against Israel Now we doe not read that ever Baalak did actually wage warre against Israel onely he did intend and purpose it and for that end sent and called Balaam the son of Be or to curse them and yet the Holy Ghost reckons upon his wicked purpose as if he had accomplish't it Learn from hence That the same minde should be in Christians of greater growth to the weak as was in Christ Jesus who though he be higher then the highest yet he looks upon the poor and lowly without disdain and so should we The heaven is the throne and the earth is the footstoole of the Lord and yet this great God will not despise the weakest Saint but will look even to him that is poor and of a contrite spirit and trembleth at his word He will look on the poor weak trembling soule and shall we look off from such with pride and disdain and set such at our footstoole shall Christ give the Lambe iâ— his Scutchion and wilt thou give the Lion shall he like a Lambe be meek and gentle and thou like the Lion be stout haughty and stately that contemns all the beasts of the Forrest Oh be not you supercilious and contemptuous towards weak Christians who are injured and discouraged by strong Christians 1. When they are put upon such austerities of Religion as are far beyond their strength and growth When these poor torn tottered and rent bottles are put upon to hold new wine alas poor souls they are discouraged wherefore Christ proportions his doctrine to their capacities and will not say that to them which they cannot at present hear and so proportions out their duties to their abilities and will not out match their strength with his commands Fasting and suffering was a hard duty and therfore he will excuse them till they have had more time and more experience in the wayes of God till the Holy Ghost come down upon them and they have more grace which is a good rule for us not to discourage young beginners in the schoole of Christ not to put them to read such Authors as are above their capacities 2. When strong Christians are too sharp and rigorous in bitter reproofs for the failings and infirmities of weak Christians Young converts like young twigges must be gently handled else you will break them you must excuse their failings hide their wants commend their performances cherish their forwardnesse resolve their doubts bear their burdens and by this gentlenesse bring them into a love of Religion that they may not distaste it as soon as they know it 3. By setting light by their gifts Alas how soon is the smoaking flax quenched by the too much superciliousnesse of those that think themselves bright torches how easily is the poor spark of grace trod out by the foat of pride 4. By puzling them with doubtful disputes contrary to that of the Apostle Him that is weake in the faith receive but not unto doubtfull disput ations 5. By giving them ill example Weak Christians are more apt to be led by example then by Precept When Peter who was a Pillar in the Church and a strong Christian for fear of Persecution for sook the Gentiles and separated and withdrew himselfe then others of the Jewes which in all likelihood were weak Christians dissembled also Thus Paul argues to abstain from giving ill example about the eating the Idolothyta If any man see thee which hast knowledge i.e. who art a strong Christian sit at meas in the Idols Temple shall not the conscience of him that is weak he imboldened to eat those things that are offered to idols And therefore let Christians learn from God to cherish the weak beginnings of grace in the people of God Look not on me saith the Church because I am black because the Sun hath looked upon me i.e. look not on me with a lofty and disdainful look and with a coy countenance and then the Church addes My mothers children were angry with me that is other Congregations and People did disesteem and disdain me for my infirmity But this should not be amongst Christians but the strong should cherish the weak Angels despise not the poorest Christians but do minister unto them Learn from hence how God doth by leasure and degrees carry on in the hearts of his people the work of grace unto further perfection Mushromes and such like worthlesse things like Jonas his gourd may spring up in one night but things of most moment are of longest growth before they come to perfection The Elephant amongst the Beasts and the Oake amongst the Trees
Epistle of John saies he I write unto you yong men because ye are strong and the Word of God abideth in you and ye have overcome the wicked one But when he writes to children he sayes I write to you because your sins are forgiven for his names sake intimating that though weak grace be sufficient to evidence to us the pardon of sin yet it is strong grace which is able to overcome the temptations of the devil The devil shall not overcome the weakest measure of grace but the stronger our grace is the more able we are to rest and overcome that enemy of our salvation The divel is called a roaring lyon whom we must resist stedfast in the faith it is not weak faith which is able to grapple with the devil therefore ought we to be grown and strong Christians 2. If we consider the strong opposition we are like to meet with from the world we may be put upon it as Paul to fight with beasts such manner of unreasonable men we may meet withall and therefore we are commanded to watch and to stand fast in the faith to quit our selves like men and be strong and the reason is given v. 9. There are many Adversaries we are like to meet with and therefore we had need to pray with the Psalmist to be strengthned and saved by the right hand of the Lord. Weak faith it is not fit to be in a crowd of opposition and therefore we should labour to grow strong in the grace of God 3. We have many strong corruptions in our hearts which weak grace wil never be able to mortifie strong passions strong lusts and how shall weak grace be able to grapple with and have a conquest over these If thy graces are weak when thy corruptions are strong thou wilt be miserably foiled by thy corruptions therefore pray for strengthning and assisting grace whereby thou mayst be able not only to resist but to subdue and mortifie the strongest lusts and passions in thy heart Another ground of the doctrine is taken from the danger if you grow not strong in graceâ— As 1. Others that made profession of Religion after you in time wil goe before you in measures and degrees of grace so it is said That many that are first shall be last and the last shall be first Those who were first in the profession of the Gospel shall be last in the degrees and measures of grace because they have not improved grace to a further increase of it 2. If thou dost not grow strong in grace thou wilt be sure to decay and to grow weaker for not to go forward in grace is to go backward Grace may be lost in some degree and to its exercise and comfort though not to its being and therefore sayes the Apostle If these things be in you and abound they make you that ye shall neither be barren nor unfruitfull Intimating that you will be barren if you doe not adde grace to grace Weake things if they be not watched over and strengthned will be ready to die 3. Though thou canst not lose the being of thy grace yet thou wilt lose the comfort of it and thou mayest be in as much trouble and perplexity as if thou hadst no grace at all It s true weak grace will bring thy soul to heaven but it s onely strong grace which will bring heaven into thy soule Little grace is like a little mote which is not seen because it is little Little grace is as it were no grace as that man in the Gospel he cals his faith unbeliefe Lord sayes he help my unbeliefe Weaknesse of grace makes mens perswasions of Gods love to be presumption their zeale to be lukewarmnesse their grace to be but gifts and as here their faith to be but unbeliefe It is strong grace which gives gladnesse of heart and hope in God therefore saies Jeremy My strength and my hope is perished from the Lord. When strength in grace decayes there hope comfort decayes also It is the Apostles prayer in the Inscription of many of his Epistles that grace and peace may be multiplied If therefore you doe not increase your graces you wil neither increase nor keep your comforts He that lacketh these things is blind sayes the Apostle Peter and he cannot see afar off it is not meant of a total lack of grace as hath been shewn for as after is expressed he is purged from his old sins though he forgets it having lost the sense of pardon for want of adding grace to grace 4. Weak grace under great trials wil expose a man to doubts and falls as if he had no grace at all little grace wil keep a man in small trials but not in greater Little grace as to the strait a man may be in may be as good as no grace and therefore when the disciples were at sea and a great tempest arose in so much that they were afraid that which in Matthew is said to be little in Mark is said to be no faith Intimating that as to that particular exigency and strait they were in their little faith did stand them in no more stead then if they had had no faith at all So Peter Christ cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because though he began to walk upon the waves but 〈◊〉 When the wind grew boysterous he was 〈◊〉 began to sink Peter did not sink into the sea before his faith began to sink in his soul He that faints in the day of adversity it argues his strength is small so saith Solomon I should now proceed to a second particular and that is to give some Scripture-notes of that man who is grown in grace bâ—â— let me shut up this Sermon with a sharp and just reproofe of many professors in our time who go from one ordinance to another and yet make little progresse or increase in Religion They may be fitly compared to a company of Ants who are very busie about a mole-hill and run to and fro but never grow great Even so we have many Christians they run from one Church to another from one Preacher to another and it may be from one opinion to another but never grow up in the true grace and in the true knowledge of Jesus Christ But I shall meet with such people hereafter in this discourse VII Sermon at Lawrence Jury London March 30. 1651. 2 TIM 2. 1. My son be strong in the grace that is in Christ Jesus HAving in the former Chapter observed from this Apostolicall injunction to Timothy which is obligatory to all Christians That it is the duty of all believers not to rest satisfied in weak measures of grace which they have received but they are to endeavour to attain unto greater strength of grace This point we have proved both by Scripture-instances as also by severall reasons Now I proceed to answer this
strong meat 5. They that have much grace and are strong in grace yet have cause to be humble because its likely they had more grace and did more good heretofore then now and who is there almost that is not decayed that hath not in some degree or other left their first love have you not had I speak to grown and experienced Christians more love and zeal to God more hatred of sin more griefe for sinne more feare of offending God then now you have are there not many that have and do expresse lesse desire after duty lesse fervency lesse frequency lesse delight in holy duties then formerly Alas how many through pride and spiritual improvidence through neglect of Ordinances and worldly mindednesse have much abated in their spiritual estate 6. Be humbled that though you be strong in grace yet you have many corruptions in you more strong then many graces More are our vain thoughts then our meditations and more are the things we are ignorant of then the things we know Corruption is strong enough to keep grace low but in the best grace is not strong enough to bring corruption under When we would do good evil is persent and powerful with us to hinder us from doing of good but when we are doing of evil good is not present to hinder us from that evil we are more in sinning then in obeying Our corruptions are like Goliath our grace as David We exercise more kinds of sins then graces as in a sield there are more briats and thorns then usefull trees and in a garden more unprofitable weeds then roses and lilies so in the souls of the best there are whole swarmes of vain earthly and sinful thoughts when there are but very few holy and heavenly thoughts 7. Another argument why strong Christians should be humble is this that though they may have grace yet they are subject to fall into that sin which is most contrary to that grace wherein they are most eminent Abraham was most eminent for faith he is said to be strong in faith he is called the father of the faithfull They which be of faith are blessed with faithfull Abraham and yet for all this Abraham fell into distrust of Gods providence and power when he spake untruly and denied his wife So Job was renowned for his patience You have heard of the patience of Job saith St. James and yet we read in the story of Jobs trials that his impatiency did break out in many rash speeches and wishes So Moses was eminently meek it was said of him The man Moses was very meek above all the men which were upon the face of the earth And yet it is said of him that his spirit was provoked so that he spake unadvisedly with his lips and you shall finde meek Moses thus expostulating with God himself I am not able to bear all the people alone because it is too heavy for me and if thou deal thus with me kill me I pray thee out of hand and if I have found fovour in thine eyes let me not see my wretchednesse 8. This further consideration may also humble us that in the highest and greatest exercise of grace there is much mixture of sin We may observe that even those good actions for which many of the People of God are recorded in Scripture are yet blemish't with some notable defect Râ—hab's faith in entertaining the Spies was blemish't with this failing in telling a lie concerning them It was also good the Midwives did when they refused to obey that bloody decree of the King of Egypt and would not kill the male-children of the Hebrews and yet they miscarried as some observe in their answer to the King when they made their excuse Wee are apt to mingle sin with the best action we do and so apt to plough with an Oxe and an Asse and our corruptions are apt to discover themselves even while we are upon the exercise our grace 3. Let the strong labour to be more strong that so they may be strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulnesse And therefore it is that the Apostle prayes for the Romones that they may be filled by the God of hâ—pe with all joy and peace in believing that they might abound in hope through the power of the Holy Ghost and yet in the next verse he told them I my self am perswaded of you my Brethren that ye are full of goodnesse and that ye are filled with all knowledge And as he prayes for the Romanes upon the same termes he presseth the Thessaionians of whom he thus speakes Now as touching brotherly love ye need not that I write unto you for ye your selves are taught of God to love one another And indeed you do it towards all the Brethren which are in all Macedonia but we beseech you Brethren that ye increase more and more The righteous saith Job shall hold on his way and he that hath clean hands shall be stronger and stronger To quicken you hereunto consider 1. The more grace we have on Earth the more glory we shall have in Heaven As God doth unequally dispense his gifts in this life so accordingly he crowns There are degrees of torments in hell the hypocriticall Scribes and Pharisees who devoured widows houses and for a pretence made long prayers are doomed by Christ himselfe to receive greater damnation and that servant who knew his Lords will and prepared not himself neither did according to his wil shall be beaten with many stripes Now if there are different degrees of torments in hell then surely there are different degrees of glory in Heaven and those according to different degrees of grace here on earth 2. It is of the nature of grace to grow and increase and therefore if thou hadst grace either in truth of it or in strength of it it wil certainly grow Grace in Scripture is compared to a grain of mustard-seed the least of seeds which afterwards sprouts and springs so aâ— that it becomes the largest of plants In the same chapter grace is compared unto leaven which being put into the heap of meale leaveneth the whole so grace as I touched before in the heart is of a spreading nature and wil diffuse it selfe into all the parts powers and faculties of soule and body Christians are therefore compared to the branches of a Vine which of all trees grows most and brings forth most fruit A Picture doth not grow but a living child wil grow 3. Such as are strong Christians should yet grow more and more because in this world there is not stint and measure set for spiritual growth the maximum quod sic of a Christian is this he must grow in grace til his head reach up to heaven til grace be perfected in glory 4. Shall worldlings set no bounds to their desires after