Another may be to check pride There is no greater temptation in the world to pride then eminency in grace Pride it is that worst fruit which growes upon the best stock 'T is not so much the ornaments of the body as the endowments of the mind which stirs up pride and this was Pauls case after his abundance of Revelations there was a thorn in his flesh a messenger of Satan to buffet him lest he should be lifted up God wil suffer those which have strong grace to be strongly tempted to check the pride of their hearts 3. The godly are more able to grapple with strong temptations then weaker Christians are and so God suits the service and sufferings of his people to the proportion of the strength of grace 3. Another reason may be taken from the devil from that malice which he bears to all the people of God and especially to those who have most grace whom God loves most the devil hates most When the voice from Heaven said to Christ Thou art my welbeloved sonne then came the devil to assault and to tempt him if you are the objects of Gods dearest love you wil be the objects of the devils deepest rage and though he cannot damne thy soule yet he wil trouble thy conscience if he cannot break thy head he will bruise thy heel 2. It also proceeds from the devils knowledge as wel as his malice he knows if he can but get those which are strong in grace to sin he shall doe the more mischiefe as 1. It wil open the mouth of wicked men to blaspheme God and Religion as in the case of David By this deed thou hast given great â—ecasion to the enemies of the Lord to blaspheme How were the mouths of Gods enemies opened to blaspheme his name 2. It wil imbolden the weak to sin with more freedom when they shall see those which are eminent to fall and thus the example of Peter made the Gentiles to Judaize When the strong shall abuse his liberty he becomes a stumbling block to those which are weak When Phigellus and Hermogenes turned away from the faith how did all Asia turn aside also Men of eminent gifts when they shall apostatize how doe they draw others in abundance 3. It wil provoke God to inflict heavy judgements on the places where you dwel Thus the divel knew that if he could get David to number the people it would procure a judgement upon them and therefore it is not said he stood up against David but against Israel and provoked him to number the people he wel knew if he could prevaile with David all Israel should suffer for it Thus we see that where there is strength of grace there may be and are strong temptations But here may an objection be raised from that of John where it is said He that is born of God sinneth not and keepeth himselfe that the wicked One toucheth him not that they which are strong have overcome the wicked one And if this be so how can that be truth that strong temptations from the devil may be confistent with strong grace in the heart When it is said the wicked one toucheth him not it is not to be taken absolutely as if the divel did not tempt a man at all therefore there must be a restriction of the clause he touches him not that is with a deadly touch and so Cajetan This phrase exeludes not the kinds of temptations but that we are not burt or eternally dostroyed by them But I conceive rather that these words have a peculiar reference to the 16 verse where is mention made of a sin unto death the divel shall not prevaile or touch a man so as to commit that sin which is unto death Though he may tempt and wil be continually assaulting a man yet he shall never prevaile against him so as to draw him to the committing of that sinne 1. From hence we may learn the indulgence of God to weak Christians whilst their graces are weak their temptations shall not be strong God wil not put weak Christians upon such strong trials as those 〈◊〉 have obtained greater measures of grace Not every man in Davids Army was put 〈◊〉 break through the Army of the Philistinâ— to fetch of the waters of the Well of Bethlehem but Davids three Worthles God will not put young Converts to break through an Host of temptations until they shall have obtained experience and strength of grace to grapple with them 2. Hence also learn that men of the strongest and most eminent gifts and graces ought not to presume upon their own strength Consider thy self lest thou also be tempted Thou which art most spiritual take heed lest thou be foiled Some mens pride may make them think they are above Ordinances yet their own experience may satisfie them that they are not above temptations and certainly they which are not above temptations wil stil stand in need of Ordinances now no man in the world either is or shall be above temptation if any surely Adam would yet he in Paradise the best of places and in In noeency the best of states was not exempted from the temptations of the divel and thereby fell therefore let no man presume upon his own strength 3. Remember this for thy comfort that though the divel tempt thee with strong temptations yet he shall never have his wil against thee It is true a godly man may fall into that particular act unto which the devil tempts him yet as to the devils general aime the damning of thy soul he shall never have his wil. It is a notable expression that of our Saviours to Peter sayes he Satan hath destred to have you that he may sift you as wheat Satan hath desired to have thee that was the devils general aym Though he may have his wil as to a particular act and thou mayest yield to his temptation yet he shall never carry thee with himself into Hell 4. Remember to your great comfort you who are the people of God and harrassed with the divels temptations thou complainest that they are great for kind long for continuance and the more dangerous because suited to thy present condition Remember that thus the divel dealt with Jesus Christ his temptations were suited continued and for kinds gross being to distrust providence to self-murder and to blasphemy and why was all this but for thy comfort he suffered being tempted that he might be able to pity compassionate and succour thee being in the same condition IX Sermon at Lawrence Jury London April 6. 1651. 2 TIM 2. 1. My son be strong in the grace that is in Christ Jesus WE proceed now to the second Case of conscience concerning strength of grace which is this Whether strength of grace may be consistent with strength of lust and corruption in the he art In the answering whereof I shall speak to these
up each other There would be no need of Christian discourse and holy fellowship did not our weaknesse require it As among the members of the body God hath so ordered them that each member is serviceable to another the eye cannot say to the hand I have no need of thee so among the people of God some being weak others strong there is a necessity of maintaining Communion together There is an instinct in nature that things weak in themselves cleave to those things which are stronger then they The Conies are but a feeble flock yet make they their houses in the rocks among birds the Dove the silliest and most shiftlesse creature yet she hides her self in the clefts of the rock the Vine among the trees the weakest yet it clings to the wall the Hopps among the plants yet it twines about the pole So God hath ordered it in his infinite wisdom that some Christians should be stronger and some weaker in grace that the strong may help the weake and each be serviceable to one another 5. To set out the glory of God in all his glorious attributes 1. This different size of grace in Christians doth glorifie the mercy of God and the free grace of God who when there are some Christians that have but a little grace yet God rewards those small measures of grace with great measures of glory 1. This magnifies the power of God who when we are weak yet the great God manifests his power in our weaknesse yea his strength is made perfect in weaknesse And therefore Paul addes vers 10. For when I am weak then am I strong that is in Christ Is it not a demonstration of great power to keep a small sparke of fire that it shall not be quenched in a flood of water yet behold that little spark of grace in thee shall not be quenched in thee by the flood and torrent of thy corruptions It is by Gods power that the least measure of grace shall be preserved There is not so much of Gods power seen in preserving the Angels as a weak Believer for the Angels though mutable yet are perfect creatures they have no weights of sins and corruptions to pull them down But alas we have such a bias and inclination to sin that we are apt to be turned aside from God every moment The Power of God is more seen in preserving a poor believer in the state of grace then in preserving the Angels in the state of innocency And as Gods power is seen in preserving of a little grace so it 's also seen in the increasing of small grace Grace is like to that cloud which the Prophets servants saw which at first was but like a mans hand but afterwards it overspread the whole heavens True grace is of a spreading and increasing nature and therfore the increase of our graces may be shadowed out in the vision of the waters of the Sanctuary which at first were but to the ankles after that to the knees then to the loynes and at last so deep that they could not be passed over 3. God doth hereby glorifie his wisdome As Gods wisdome is demonstrated in the world by the variety of creatures which are not all of the same bulk and bignesse but some bigger and some lesser so in the Church of God his wisdom appears that some Christians are of greater and some of a lesser measure of grace Search the whole Creation and you shall find the wisdome of God in the variety of Creatures In the heavens there are the greater and lesser lights and so starres of different magnitude doe beautifie and bespangle the heavens so in the sea there are greater and lesser fishes in the air the great Eagle and little Sparrow on the earth the Elephant and little Dog amongst the creeping things there 's the great Serpent and the little Pismire amongst the vegetables the tall Cedar and the Hysop on the wall And also amongst the rationall Creatures there is a Gyant and a Dwarfe a grown man of a tall stature and a childe but of a span long So is Gods wisdome greatly illustrated that as there is variety of natural proportions in the world so there are various proportions of grace in his Church amongst his children Before I come to apply this point which is of very great use to Gods children for their comfort I shall lay down some general Positions about small measures of grace That in the Church there are found more weak Christians then strong more young Converts then old and grown Christians As in a Forrest there are more young sprouts then old trees in a garden more young slips then old roots in the world more young children then old men In Niniveh there were 120000 Infants but there was not such a number of old men By how much things are perfect by so much they are the fewer Look amongst other creatures those that are of a bigger bulk are of a lesser number as in the sea there are more young and little fish then great whales on the earth the smallest things are innumerable in the aire there are more swarms of flies then flocks of birds so in the Church of God there are more that are young and weak Converts then old Christians It is with most Christians as it was with Jonathans signal arrows which he shot to warn David by of which two fel short and but one beyond the mark So where one Christian shoots home to the mark of the price of the high calling in Christ Jesus there are many fall short That there are many that have but weak measures and small beginnings of grace who have been a long time under the Profession of Religion and under the means of grace such were the Hebrews who for the time that they ought to be teachers yet had need that one should teach them again which be the first Principles of the Oracles of God and are become such as have need of milk and not of strong meat and I may accommodate to this purpose that speech of Christ Many that are first shall be last and the last shall be first There are many who went out early and took as it were the first step in Profession of Religion and yet others have over-gone them who went out after them Many who have but weak measures of grace have been of long standing under the meanes of grace And therefore Christians are not to judge the strength of grace by their Profession but by their Proficiency It is not how many yeares you have been Professors but what experience and judgment have you gotten under Ordinances That the smallest measures of grace cannot merit eternal life and glory because great measures cannot In merit there ought to be a proportion but between grace and glory there is none our services are imperfect our salvation is perfect our services but momentary our glory is eternal
particulars 1. When may corruptions be said to be strong 2. Why those that have strong grace have many times strong corruptions 3. What strong corruptions are they that those that are strong in grace are most subject unto 4. In what cases and with what limitations may strength of corruptions consist with strength of grace 1. When may corruptions and lusts be said to be strong in the soule 1. When sins are committed with complacency Sin at first is like a snake that is almost starved by reason of the cold and is very weak and feeble but if it be laid in the bosome then it gathers strength and after a while sin revives and becomes a delight in the soul If thou were at first troubled at sin and afterwards takest pleasure in sin it s a signe that sin hath a great hand over thee Thus God complaines of his people What hath my beloved to doe in my house When thou dost evil then thou rejoycest We may know the power and strength of corruption in us by sins activity in us and by our chearsulness and complacency in sin 2. By the frequency of sin as a relapse into a disease argues the strength of that peccant humour in the body so reiterated and multiplied acts of the same sin argue the power and strength of that sin in our hearts Corruption gathers strength even as grace doth by the frequent acting and exercise of it 3. When sin is persisted in against the cheeks of conscience And it argues the strength of a streame that it beares down before it whatsoever bank would check the course of it So it also argues that there is a strong current of corruption in thy soul that bears down before it all the warnings checks and reproofs of conscience 2. Why have those that have the strongest graces many times also the strongest corruptions 1. It ariseth from the natural temperature and constitution of the body which doth dispose men to some sin more then another although they have such eminency of grace and hence it is that those who are naturally and constitutionally passionate and given to anger though they may have a great measure of grace yet what ado have they to bridle in their anger what ado to be greatly angry and not greatly sinful And so such whose temperature inclines them to be lustful though they have much grace yet all little enough to suppresse lustfull thoughts and wanton looks in them 2. God suffers this to humble his People and to keep them humble under their great measures of grace It is observable in nature that those creatures which have the most excellency in them have something also of defect and deformity in them as if the God of nature did it to keep them humble The Peacock hath glittering feathers and yet black feet The Swan hath white feathers but under that a black skin The Eagle hath many excellencies quick sight and high flight but yet very ravenous The Camel and Elephant are great and stately creatures but of a deformed shape So it is in the state of grace God doth suffer some strong unsubdued corruptions to remain in them who have not only truth but strength of grace and this is to keep them humble Thus Paul after his great Revelation had a messenger of Satan to buffet him and a thorne in the flesh to afflict and keep him humble the thorn in the flesh did let out the impostumated matter of pride out of his heart and the considerations of their corruptions doth much affect the hearts of the godly that they become 1. More condescending and compassionate to the weak 2. They do depend lesse upon their own righteousnesse They see it is in vain to think of establishing their own righteousnesse and that it is too weak a foundation to lay the weight and stresse of their salvation upon the Covering is too narrow and the Bed is too short for them to rest quietly upon 3. They are hereby brought to think better of others then of themselves yea to judge themselves the least of Saints and the greatest of sinners 3. This is from Satans malice who if he can draw out great corruptions from them who are eminent in grace 1. He thereby aims to blemish Religion and to darken the honour of Profession and in this case usually fights against none great nor small but the King of Israel viz. such as are eminent for holinesse When David fell into those great sins of murder and adultery Satan had a main end granted him to make the way of true Religion stink and be abhorred 2. Hereby Satan hath his end to imbolden those that are weak to sin The sins and great miscarriages of such as are great Professors are great stumbling blocks in the way of the weak to make them fall 3. Hereby the peace and purity of conscience is violated the devil will play at small game rather then at no game and if he cannot prevail to damn thy soul yet he will endeavour to disquiet thy conscience 3. What are those great corruptions and sins unto which strong believers are incident 1. To lose those strong affections which they had at their first Conversion Holy Greenham complained that it was very difficult to keep together his old discretion and young zeal Young Christians as hath been already observed have strong affections and but weak judgements Their heat is more then their light Their present apprehension and sense is great and high their experience little and low And so also strong Christians who may have much grace yet tha flood and flush of affections may be much abated and it is the fault of old professors that they do not labour to maintain the primitive vigour and vivacity of their first affections they are too apt to leave their first love yet we must know they do not decay so as to be bankerupts in grace In the godly the decay and declining though it may be great yet it is neither total nor final though he may fail yet he is not a banquerupt he hath still a stock remaining which can never be quite spent a fountaine which can never be quite dry He hath in him a Well of water springing up to eternall life The water of a fountain may be mudded but it will clear it self again It may be damm'd up in one place but it will break out in another so it is with grace A tree you know in Winter-season the fruit and leaves fall off and it seems as if it were dead but there is life in the root so it is in Christians their beauty and blossom may fall off their fruit dry up their leaves drop off the beauty the exercise and the fruits of grace may cease for a time and yet the root of the matter is in them It often fares with old Professors as it did with old David of whom it is said that all
boasts what he would do and suffer for Christ Though all men should be offended because of thee yet will I never be offended And if I should die with thee yet will I not deny thee Nay and presently after this confident undertaking Peeer denies Christ and swear and curses that he knew him not Some observe that Peters cursing was not only his cursing of himselfe if he knew Christ but that he also cursed Jesus Christ that so he might appear to them to be none of his disciples and yet notwithstanding all this Peter had not only truth and reality but eminency and strength of grace for though temptations and corruptions did sometimes prevail yet he had strong affections towards Jesus Christ he did and suffered that which few or none of the other disciples did 1. He was the man that of all the disciples wept most bitterly for his sins 2. Peter was the first that ran to the sepulchre and went into the sepulchre to see what was become of Christ 3. He was the man who hearing that Christ was risen and on the sea-shore leap't into the sea for joy 4. He was the man that made the first Sermon and first preached the Gospel after the Ascension of Christ 5. He had that love to Christ which was as strong as death for he suffered death and was crucified as say Ecclesiastical Writers but would not be crcuified but with his heels upwards deeming it too great an honour to be crucified in the same manner that his Lord and Master was so that the strength of his affections did argue notwithstanding his great failings the strength of grace in him To make application of what hath been spoken in this case of Conscience Though in the cases before mentioned strength of grace may be consistent with strength of corruptions yet there are other cases wherein they are altogether inconsistent 1. When the strength and workings of corruptions are not clearly discovered to the soul for grace alwayes as a light set up in the soul doth discover the darknesse of corruption 2. Where corruptions are not sensibly bewailed it is to be feared that there is not strength of grace 3. Where occasions to those strong prevailing sins and corruptions are not heedfully avoided Certainly if thou hast grace to make thee sensible of what corruptions thou art incident unto thy grace will make thee walk so circumspectly as to avoid all occasions leading thereunto 4. If they be not strongly resisted and the beginnings of each corruption not diligently suppressed in this case strength of grace and strength of corruption are utterly inconsistent 5. Though there may be strong grace and strong coriuption in the soul yet the reign of any one corruption is utterly inconsistent with grace and the strength of it Let not sin reign in your mortall bodies Sin shall not have dominion over you for you are not under the law but under grace which is not to be understood in the Antinomisis sense that believers are not under the mandatory power of the moral Law But the meaning of the word Law as Beza interprets it is the law of sin and so the Apostle Paul chap. 7. 23 mentions a law in his members that did war against the law of his minde and did hring him into captivity to the law of sin that is sin would have swayed in him with the power and force of a law And this argued grace and the strength of grace in Paul that though he was over-born by the strength of corruption and sin and taken Prisoner by it yet he never yielded to it as to a lawfull Soveraign for so he addes vers 29. So then with the mind I serve the law of God but with my flesh the law of sin It may be said of the corruptions in Gods children what was shewed to Daniel concerning the beasts They had their dominion taken away yet their lives were prolonged for a season 6. When we say there is a consistency between grace and corruption I would be understood of spiritual and inward corruptions as hardnesse of heart spiritual pride deadnesse in duties for into grosse external open acts of evil strong Christians do seldom fall 7. We must also be further informed that if we consider particular acts of sin some one lust may seem to be more strong in a godly Christian then in a meer moral man As for instance in the case of lust when we consider how David did abuse his neigh bours wife and how Abimelech would not touch another mans wife one would have judged David the heathen and Abimelech the believer and therefore the strength of grace or corruption must not be judged by any one particular act when some impetuous temptation hath prevailed 8. Lastly we are to know that a corruption may be really weak'ned when sensibly strong As a man in a Feaver is seemingly strong but is really weak so corruption may be then most enfeebled when in our apprehension it is most inraged it may rave and rage when it is in crucifying As a cole glows most just before its going out a candle burnt't down in the socket gives a blaze a little before it be extinct so it is when corruption is ready to expire As in a meer moral man sin may be restrained when it is not subdued corruption may be quiet where it is not mortified So in a regenerate person it may be subdued and mortified where yet it may rage as if unrestrained A mans last gaspe may be the strongest breath So when corruption is ready to give up the Ghost it may seem to breath strongest As a bird may flutter when his neck is broken so sin may seemingly resist grace when the power strength and life of it is utterly broke X. Sermon At Lawrence Jury London April 13. 1651. 2 TIM 2. 1. Be strong in the grace of God that is in Christ Jesus WE have already handled two great Cases of Conscience about strength of grace about the consistency of strong temptations and strong cortuptions with the strength of grace and shall now proceed to a third Case which is this 3. Whether strength of grace may consist with the want of those strong affections which Christians have had at their first conversion In answering whereof I shall endeavour to shew three things 1. When a man may be said to lose his first affections 2. In what Cases may a strong Christian want strong affections 3. Whence it is that those that have strong grace may want such strong affections as they had at their first Conversion 1. When may a Christian be said to lose his first affections Affections are fitly compared to the pulses of the soul by which may judgement be given of the state and temper of the soul and that we may know when these affections beat low and are decayed we may make judgement hereof 1. When we have not such eager desires after duties It
of thy Master then strengthen thy brethen labour to strengthen the graces of other men when thy graces are strong and thy strength recovered and this is a very good evidence that thou hast not onely grace but strength of grace thy selfe when thou art carefull to strengthen others but such as have gifts only with little or no grace they are loath to communicate their gifts unto others they would willingly monopolize their gifts and grudge to impart them to others they would not have other men have the like gifts with themselves lest their glory should be darkned They are not of John Baptists mind who cared not though he decreased so as Christ encreased but rather they are like to one Aspendius a skilfull Musician who would never play on his instrument before any of his profession lest they should learn his skill This is a notable discovery whether thou hast strong grace or strong gifts only which thou mayst know by thy willingnesse and readinesse to communicate unto others what God hath imparted unto thee XIII Sermon at Lawrence Jury London April 20. 1651. 2 TIM 2. 1. My son be strong in the grace that is in Christ Jesus YOu have heard the first Doctrine opened viz. That believers are not to be satisgfied in weak measures of grace already received but ought to endeavour to attain greater strength of grace I shall now proceed to the improvement of this point by making some application of it and I shall direct the use to two sorts of Christians 1. To such as are weak in the faith 2. To such as are strong and grown Christians 1. With weak believers I would leave these directions and consolations following 1. It is your wisdom to looke more after the truth of your grace then after the measure of it It is an errour in many Christians especially young Converts that they bring their graces rather to the ballance then to the touch-stone they weigh them when they should try them Peter being asked by Christ Simon lâ—vâ—st thou me more then these he answers not about the measure of his love but about the truth of his love Lord I love thee and thou knowest that I love thee It is not the quantity or measure but the nature and essence of grace which is mainly considerable If thou hast grace in truth and reality it will encrease be sure thy grace be right and as the light shineth more and more to the perfect day and as the nature of the leaven is that it doth spread through the whole lump so is grace it is of a spreading and encreasing nature and therefore be carefull thy grace for nature and for essence be true and for the measure of it it wil then encrease 2. In sinding out the truth of grace we must not measure it so much by actions as affections and holy dispositions of the heart the bent frame and tendencies of the heart are the best discoverers of grace in the heart When a Christian casts up all the stock of grace he hath he wil finde that it doth consist more in desires then endeavours more in endeavours and attempts to perform holy duties then in performance it self Natural life is more discernable by the heat then by the colour a Painter may counterfeit the one but not the other When the Lord Jesus is describing the beauty of his Spouse he doth not say How faire are thy looks but How fair is thy love 3. Be not discouraged though men of glorious gifts fall away for the poorest Christian that hath but the smallest measure of grace shal never fall away The gifts of a Formalist may quickly wither for they have their root in nature but the graces of a true Christian shal never perish because they have their root in Christ A Christians life is hid with Christ hid in him as in a root as in the fountain of life A painted face may soon fade so doth not a true and natural complexion the varnish of a formal hypocrite is soon wash't out but when true grace like a colour in grain hath grown habitual in the soul it is not removeable sooner will the Sun discard its own beams then Christ will desert and destroy the least measure of true grace which is a beam from that Sun of Righteousnesse 3. Improve your little grace well this is the way to have more To him that hath shall it be given i. e. more shall be given God never gave any man a talent to hide it in a napkin The least measure of grace is accountable for God is improved 1. When we ascribe all the glory of grace unto God as he said right Lord thy pound hath gained ten pounds Thy pound and not my pains We should do all to the praise of the glory of Gods grace If we give God the glory of his grace he will give us the comfort of our grace and the increase of it 2. When for the edification and building up of others in their most holy faith to do good to others is the best way to get more good our selves The more the Well is drawn the more water comes and the better the water is so the more thy grace is exercised the more grace thou wilt have and the sweeter will the comfort be of thy grace 5. To weak Chaistians Do not deny the truth of grace in your souls because you cannot finde the strength of grace in your souls A poor weak man in a Consumption cannot lift up such a weight nor can he bear such a burden as a man in strength and health can do yet he hath life as well as the strongest man in the world It may be day when it is not noon thou mayst in respect of spiritual estate have the strength of a child though not the strength of a man It is not only an act of untbank fulnesse to God but also of uncharitablenesse to a mans own soul to conclude a nullity of grace from the weaknesse of it 6. Look not so much on your sins but look upon your grace also though weak grace Weak Christians look more on their sins then on their graces yet God looks on their graces and overlooks their sins and infirmities saith the Holy Ghost Ye have heard of the patience of Job He might also have said Ye have heard of the impatiency of Job but God reckons of his people not by what is bad in them but by what is good in them Mention is made of Râ—habs entertainment of the spies but no mention is made that she told the lie when she did so that which was well done was mentioned to her praise and what was amisse is buried in silence or at least is not recorded against her and charged upon her He that drew the picture of Alexander with his scarre on his face drew him with his finger on his scarre God layes the finger of mercy upon the scarres of our sins Oh it is
GRACE THE TRUTH and GROWTH AND DIFFERENT DEGREES thereof The summe and substance of XV. SERMONS Preached by that faithful and painful servant of Jesus Christ Mr. CHRISTOPHER LOVE Late Minister of Lawrence Jury LONDON They being his last SERMONS To which is added a Funerall Sermon being the very last Sermon he ever preached The kingdom of heaven is like a grain of Mustardseed which a man took and sowed in his field which indeed is the least of all seeds but when it is grown it is the greatest amongst herbs and becomes a tree c. Mat. 12. 31. 32. London Printed by E. G. for J. Rothwell at the Sun and Fountain in Pauls Church-yard 1652. To the Christian Reader OUr purpose in publishing this small Treatise is not to make old sores bleed or foment any ones discontent or renew any ones griefe concerning the much lamented death of this godly and Reverend Author nor shall we mention what great losse the Church of God had in the death of so useful and hopeful a Minister But we shall in a few words acquaint thee why this little piece is thus made publique There are many imperfect copies of Mr. Love's Sermons which are likely to be obtruded into the world by some who regard no other end in publishing and printing books then their own private gain To prevent which we have from his own notes published these Sermons and shall desire the Reader to take notice that whatever Sermons of this Author shall be thought fit to be published shall be attested with some of our hands who are intrusted with his Papers and hope none will be so injurious to the Author and others as to presume to print any thing of Mr. Love's without the said Attestation Thou hast here but the marrow and substance of the last Sermons preached by that late faithfull Servant of God Pulpit-repetitions and enlargments are here omitted we having endeavoured to accommodate thee in the price in buying and in thy pains in reading that thou mightst have much fruit though there be not many leaves Those bookes are best that have much worth and weight in a little bulk and such is this if we mistake not The Reverend Author though he had not attained many yeers yet he had gotten much experience about soul-affairs These were his last Meditations and therefore the more desired by and we hope will be the more acceptable to those to whose souls his Ministry was profitable and precious Thou wilt finde here no new uncouth and unscripturall expressions but plain practicall Doctrine old Divinity sound solid and conscience-searching truths The gracious Author preaching and pressing them on the hearts of his hearers from his own experience of them Neither wilt thou meet with any railings or reproachings of the publick and present Governours the usual though the most unjust charge against the Presbyterian Ministers This whole discourse is not about State but Soul-affairs which is another reason why it is published to check the licentiousnesse of this Age which hath surfetted upon absurd and unprofitable Pamphlets The Lord give thee to have thy spiritual senses exercised to discern both good and evil But alas What between State-mutations and Church-dissensions spiritual truths lie by neglected It is much to be feared the Work of Grace goes on but slowly few enquire into their Soul-state But to enquire into our spirituall estate is the best husbandry in the world If we are to be diligent to know the state of our flocks then surely we should give all diligence to know how it is with our precious and immortall souls The benefit and profit of this soul-searching will abundantly recompence our pains and care in performing it There are two great mistakes to which the best Christians are very subject 1. Either to despise and disparage the work of grace if their measures be small 2. Or else if their attainments be somewhat considerable to sit down contented with their acquired measures We beseech you take heed of both these evils which are both alike unthankfulnesse to God and injuriousnesse to your own soul the one despiseth the truth and the other neglects the Growth of Grace 1. If thou art one of the tender Plants in Christs Orchard a weak Lamb in his Flock a Babe in his Family yet Oh despise not the day of small things in thy soule though thy gifts be few thy comforts fewer yet tread not out thy selfe the smoaking flax stay thy selfe upon his name who is a rock of Ages and whose work is perfect and his grace unchangable who will bring forth judgement unto victory Sleight not the least measure of grace though the first and ruder draught be but drawn on thy soule yet be comforted in this that the image of Christ is begun to be renewed there But be sure thy grace be right Temporary faith partial obedience mercenary love pretended zeale legall sorrow feigned humility may make up a lifelesse picture of a professor who hath the form without the power of Godlinesse but it is true Grace that makes a true Christian Common gifts and graces may bring a man neer heaven but they will never bring a man into heaven This Treatise therefore will teach thee to bring thy grace to the true touch-stone It is one of the saddest considerations that can settle on the heart of a Christian to think how high a formall hypocrite may goe towards Heaven with his seeming grace and how low a true child of God may fall by sin towards Hell and yet have real Grace It is a dreadfull thing to think how many Professors in our age rest in duties performed and parts acquired and never examine themselves whether they are in the faith and have attained that true Grace which Reprobates and hypocrites can never have When we finde in Scripture Cain sacrificing Pharaoh confessing his sin Ahab fasting Saul weeping Jehu reforming Judas repenting and restoring Simon Magus believing Herod rejoycing and Felix trembling at the Word and yet not one of these had one dram of Grace How carefull should we then be to examine and prove our selves whether we are in a state of true grace Oh! it is very sad to fall short of them that fall short of Heaven As for the most part of Professors of our times it is much to be feared that their spirituall trading lies more for the increase of gifts and parts in which their Religion consists then for Grace which is the true reason why we have so little truth and peace amongst us for parts puffe up the minde pride begets contention and contention encreaseth errour Former times had lesse gifts but more Grace lesse knowledge and more conscience 1. If thou art one of those that upon good Scripture-grounds canst say thou hast the truth of Grace labour then after growth in Grace Oh labour that whilst others are joyning house to house and laying field to field till
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
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.
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
question viz. VVhat are the notes the Scripture layes down of strong and grown Christians We are to know there are marks in Scripture both of the truth of grace as also of the strength of grace and these must not be confounded but distinctly considered Our present question is about marks of growth in grace 1. Such as are grown in grace do ordinarily enjoy a grounded assurance and comfortable manifestation of the love of God in Christ to their souls So St. John saith Perfect love casteth out fear The more perfect love is the lesse of tormenting fear is in the soul and the reason of our fear and doubting is for want of love We cannot comprehend the great love of God in Christ to our souls till we are strengthened with might by his Spirit in the inder man which you will see in the Apostles Prayer for the Ephesians that God would grant unto them according to the riches of his glory to be strengthened with might by his Spirit that Christ might dwell in their hearts by faith and that they might be rooted and grounded in love and that they might be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ c. So that the more strength of grace is in the soul the clearer is our comprehension of Christs love to the soul 2. Strong and grown Christians are able experimentally to comfort others with the same comfort wherewith they themselves are comforted of God and when they are converted they are able to strengthen their brethren as Christ speakâ— to Peter By Conversion in that place is not meant the first work of grace wronght in the soul for that was wrought in Peter before his fall but the meaning is Peter when thou art strengthened and recovered from thy fall when thou hast recovered strength again then see that thou be careful to strengthen others who perhaps may fall into the same weakness with thy self If any man be overtaken with a fault saith Paul to the Galatians you that are spiritual restore such a man in the spirit of meeknesse You that are spirituall i.e. you that are grown and experienced Christians see that you do indeavour to recover such a fallen brother Paul prayes for the Philippians that their love may abound yet more and more in all knowledge and judgment that is that they might have knowledge with judgment and experience so as they might use their judicious knowledge in love for the edification of others that were but weak in grace and in the Epistle to the Romanes the same Apostle layes down this Character of a strong Christian I am perswaded of you my Brethren that you are full of goodnesse filled with all knowledge able also to admonish one another from whence we may gather the Character mentioned that the more perfect any Christian is in knowledge or any other grace the more able he is to admonish others for their edification Grown Christians are such as understand the great and profound mysteries of Religion they are not only such as use milk and understand only the first and plain Principles such as the Apostle calls Babes and unskilful in the Word of Righteousnesse but they are such as are able to digest strong meat i.e. the deep mysteries of the Gospel they doe in some measure understand and have their senses exercised to discern both good and evil that is to judge between true doctrines and false Strong and grown Christians have such an eare as is able to try words as it is in Job even as the mouth tryeth meats It is an observation of the learned Mercer that the same word in Hebrew which signifies an Eare in the duall number signifies a pair of ballances to note thus much that an experienced and judicious Christian will weigh whatsoever he heareth before he believeth it For as the tongue of the ballance standeth as a Judge between the two scales so should the heart of every man weigh what he hears and so will every grown and judicious Christian He will not take up truth upon trust but he considereth first and believeth afterwards Nor will a grown Christian take up with inferiour knowledge but will like a grown Scholler be searching after the deep things of God A grown experienced and strong Christian is most conversant and imployed in the most strict and severe exercises of Religion which tend most to mortification weak Christians are all for easie and ordinary exercises as hearing and reading good books but a strong Christian is much in spirituall watchfulnesse secret prayer frequent fasting self-denyal and heavenly meditation and such like duties as have a special influence upon the mortification of sin and corruption A childe whose parts and strength is weak is not conversant about such arduous and great undertakings as a grown man He can believe the accomplishment of Promises and Scripture Prophesies though Gods Providence seeme to make against them and though there seem no outward probabilities for them Thus it argued Abraham was strong in faith who against hope believed in hope and being not weak in faith he considered not his own body now dead There were severall things might have staggered Abrahams faith had it not been very strong 1. There were fifteen years at least between the making of the promise of giving him a son and the fulfilling of it 2. Abraham was about an hundred yeares old before he had a son and so unlikely to have children 3. Sarah's womb dead and no ordinary hope of Procreation 4. And after the promised sonne was born God calls upon Abraham to offer him up and yet notwithstanding all this he staggered not at the promise â—of God through unbeliefe but was strong in faith giving glory to God and was fully perswaded that what he had promised he was able also to performe A strong believer can suffer as well as do for the sake os Christ Greater strength of grace is required to suffer for the truth then to professe the truth and therefore our Saviour propounds this to the ambitious suitors the sons of Zebedee Are yee able to drink of the Cup that I shall drink of and to be baptized with the Baptism wherewith I am baptized withall implying thus much that they did not well understand their own strength that there was more grace required to suffer for the name of Christ then to believe on the name of Christ and accordingly as is our strength of grace so is our courage for the cause of Christ lesse or more Nicodemus when he had but little grace he came to Jesus but yet in the night by stealth he durst not openly appear for Christ but afterwards as he grew in grace and knowledge of Christ so he grew in courage for Christ And when the cause of Christ was
to preach affectionately as before and this from the indisposition of the body 3. Whence it is that those that have strength of grace may yet want those strong affections which they had at their first conversion 1. Because at first conversion grace was but particularly imployed which afterwards was more diffused and generally imployed When much water runs in one Channel it makes the stream the stronger but when there are many rivulets cut out though there is as much and more water yet there is not the same strength of stream So it is at our first conversion all our affections made but up one stream and so our affections seemed the stronger A new convert hath not so many duties to performe as a grown Christian hath because he doth not know so many duties It may be at first all his affections run out to pray and hear the Word and read good books and whilest all the affections run in this one channel they seem to be very strong whereas a grown Christian he hath not only these generall duties but many particular duties of his calling and relations to follow he hath many duties to perform to God and men which a new convert knowes not and therefore it is that though his affections may seem weaker yet his grace is as strong as before stronger 2. This is from the newness of the condition Naturally we are much affected with any new thing as for example for a man that hath been many years in a dark dungeon to be suddenly brought into the light the suddennesse of the change would much affect a man This is the state of our souls at our first conversion we are therefore brought from darknesse into light and from the power of Satan unto God By the grace of conversion God calls us out of darknesse into his marvellous light and because it is so marvellous therefore it doth so much affect The change at first conversion is very great a man be comes another man and man is so affected that he is put into a kinde of astonishment Yet in this case we must distinguish between solid affections and floting and transient passions which do wear off presently and vanish suddenly The affections of some Christians especially young ones are like those colours which are not in grain they will soon fade It is with a young Convert as with a man going to execution while he is upon the ladder a pardon is unexpectedly brought how will this man be transported with joy he will leap for joy he will in that case be all joy exultation for the present and it may be afterward the flush torrent of his joy is abated though his life be as dear to him as ever So when the soul hath been brought by the Law of God to a sight of its lost condition then the Gospel hath proclaimed a pardon the Spirit of God hath set on the comfort of that pardon upon his heart Oh what ravishments hath that soule for the present which perhaps he shall not long retain the violence of his joy is abated but the solidity of it remains The soule is much affected with its first meeting with Christ and though the flush of that joy be over yet the souls love to Christ is as much and its prizing Communion with Christ the same The Creeple when he was restored to strength went leaping and praising God because the unexpectednesse of the cure did mightily affect his heart and this is a second reason why those who are grown and solid Christians yet perhaps may not retain the same measure of affections they had at their first conversion 3. A third Reason may be taken from Gods indulgence to young Converts who usually gives in comfort according to the necessity of his people It is with God our heavenly Father as with naturall Parents they are most tender over their new-born children That parable of the returning Prodigall is very full to this purpose his father did not onely receive him mercifully but bountifully too he gave him more then was for necessity not onely shoâ—s but a ring not only clothes but the best robe not only bread but the fatted calfe and musick at this Feast and all this was for this newly converted and repenting son though his father did not entertain him so every day So our God at our first conversion expresseth much of his bounty and indulgence to his children though afterward we may have the same love of God the same love to God though the expressions may not be the same now as formerly in those daies of Gods bounty Let us from hence learn that though we have lost those affections which we had yet we must 1. Labour to be sensible of and humbled for those decayes A decayed condition is an uncomfortable condition though thou hast so much grace as will bring thee to heaven yet by thy decayes thou wilt be very uncomtable here on earth 2. Labour to get those decays repaired If thou hast left thy first love repent and doe thy first works 3. Make up the want of former affections in solidity of knowledge and judgement and if the candle give not so great a blaze let it give a more clear and constant light 4 Labour to keep up the primitive vigour of your affections 1. Remember you may lose that in a short time which you may be a long time in recovering A man may lose more strength in one weeks sicknesse then many months will make reparation A wound may be quickly made but not so soon cured Philosophers wil tel us that the way from the habit to the privation is far easier then from the privation to the habit it is far easier to make a seeing man blind then to make a blind man see so it is far easier to lose our holy affections then it is to recover them 2. Labour to keep up your holy affections for the truth of grace is more discerned by our affections then our actions Acts of grace may be easier dissembled then gracious affections A Painter may paint the colour but not the heat of the fire 3. Labour to keep up affections as they were at first because it is very hard to retain them it is hard to keep them wound up to any height Flush of spirituall joy is like the sea the tide doth not so flow but the ebbe doth fall as low Bernard said of these strong gusts and great flush of these spirituall joyes and gracious affections They come but seldom and stay but a short time As in nature there is a spring and then the fall of the leafe and one day is clear and another is cloudy so it is with the best Christian his affections are not alwaies at the same pitch at the same height but it should be our endeavour to cherish and maintain in our soules our first flourishing affections in and towards the waies of God XI
the lower parts So there are some as it hath been shown who have the disease of the spiritual Rickets they do grow big in the head big in gifts and yet decay in their vitals decay in grace and the exercise of it 3. When their gifts do but tend to the promotion of division in the Church and pride in their own hearts This was discovered in the Church of Corinth they came behinde in no gift but see what he saith in Vers 11. For it hath been declared unto me of you my brethren by them which are of the bouse of Cloe that there are contentions among you And then in vers 12. Now this I say that everyone of you saith I am of Paul I of Apollos I of Cephas and I of Christ they were carnal as to grace and walked as men though they were high in gifts and when gifts engender strife in the Church and pride in a mans own heart and when they doe elevate and puffe up the heart with vaine and high conceits this is an argument they are but meere gifts The Corinthians were in every thing inriched by God in all utterance and in all knowledge so that they came behind in no gift they had abundance of knowledge but knowledge puffeth up charity edifieth 4. When gifts are encreased meerly by vertue of continuall study and industry when gifts proceed meerly from strength of natural parts advantaged by education study and diligence if gifts do meerly proceed from that fountain there may be much gifts but little grace The greatest schollers are not alwaies the best men the reason is because their gifts are gotten by industry and diligence their gifts may be high when their graces are low The fifth Position there are cases wherein men may decay and be weak in gifts and yet may be said to have strength of grace 1. If it proceed meerly from a naturall not a sinfull defect If weak gifts proceed from sinfull defects it argues grace is but weak as if it proceeds from negligence from sloth from carelesnesse to attend upon Ordinances from idlenesse in not reading in not meditating in not praying not using holy conference then grace decayes with gifts these are sinful defects but now if gifts proceed meerly from naturall defects as a man of a shallow capacity of a slow speech of a bad memory of a weakly body that either through sicknesse or old age the body is weakned in that there are natural decayes in the body because the putting forth of gifts depends upon the temperature and disposition of the body As it is with an instrument of musick that is out of tune it makeâ— no melody though the instrument be good So a body out of tune hath not that use of or putting out of gifts As it is with an old Preacher his gifts may decay when he is an old man that he may not have such freedom of speech such clearnesse of judgement such strength of memory as the body decayes the gift of Elocution wil decay and his memory may decay that he may not be so ready in delivering the Word but yet he may have as great ability in preaching yea more experience more solid judgement and more clear understanding in the mysteries of the Gospel then a young man can have so it is with Christians their gifts may decay as the temper of the body decayes as it is with a Musician when he is a young man his joints being more plyable playes more nimbly and melodiously upon an instrument of musick but when he comes to be an old man he cannot play so nimbly and melodiously his joynts being stiffe but yet he hath more skill then a young man hath When this doth not proceed from sinful defects but from natural defects then may a mans grace be strong though his gifts and parts be weak 2. If you want those externall advantages to further and promote the growth of gifts as for example A Christian that follows an ordinary trade which carries a Water-tankard on his shoulder he may attain more brokennesse of heart more humility and self-denial more experience of the goodness of God toward his soule and of the method of God then he who perhaps is in some great honourable and eminent imployment But that Christian who hath this mean imployment and such poore education shall not attain those gifts that others have attained who have greater advantages As it is with a Scholler that hath been divers yeers at the University he hath those external advantages as education and literature that his gifts and parts may be much increased when perhaps a poore man that follows the Plough may attain to more grace and more acquaintance with the waies of God Now if such a man have not so many gifts as others it is not his sin God doth not require more then he gives 3. If you have not a calling to use or put forth the exercise of your gifts Your gifts may decay though grace do not decay Gifts are encreased by exercise the lesse they are exercised the more they decay if thou hast not an opportunity to exercise thy gifts as in former times to pray in company to use holy conference as in former times thou hadst in such a case a Christian who is strong in grace may grow weaker in gifts 4. If what you want in gifts you make up in humility Strength of grace is not to be measured by notions and speculations in the head but by humility in the heart therefore if thy gifts be weak if thy humility be great thou hast strength of grace the lesse blossomes there are on the branches the more sap there is in the root He that hath great parts and is proud of them it is much to be feared hath lesse grace then that man who hath but few gifts and low parts but in the sense of their own weaknesse hath low and self-denying thoughts of himself 5. Lastly if what you want in gifts you make up in your practice by a holy and conscionable walking That Martyr that said I cannot dispute but I can burn for the truth had more grace then those that could dispute but not burn The application of this Case is onely for Caution and I shall give you a threefold Caution 1 Caution Take heed ye be not proud of the greatest measure of gifts you have there is nothing in the world that a man is so apt to be proud of as his gifts a man is not so apt to be proud of grace because he hath a principle to check his pride but he is apt to be proud of his gifts a man is not so apt to be proud of outward endowments as clothing riches and the like as he is apt to be proud of his gifts Expositors that do handle the prophesie of Ezekiel they say that Ezekiel is called ninety three times Thou son of man in that Prophesie now there
God hath seldom peace and comfort from the habit of Righteousness but from the exercise of Righteousness He that lacketh these things saith Peter is blinde and cannot see afar off c. This is not spoken of wicked men who have no grace but of such who have grace and because they exercise it not do not discern the comfortable fruits of grace in their souls A little faith unexercised is as to comfort as we have shewed as good as no faith They that adde not to the ftocke of grace will want the comfort of grace So that a weak Christian who is compared by Peter to a puâ—blinde man He cannot see because the eye-sight of his faith is weak afar off he cannot see his name writ in heaven He will want the comfortable evidence of grace in his heart who contents himself with measures of grace The second caution is Take not those things to be evidences of the truth of grace which are evidences onely of the growth and strength of grace Weak Converts do involve themselves in a Labyrinth of misery in judging themselves by those symptomes which are evidences only of the strength of grace Thou must not judge thy self whether thou art in the state of grace by this as whether thou hast ravishing joyes and comforts of the Holy Ghost these are things that God indulgeth to some few and those of a long standing in the school of Christ In a School a scholler must not compare himself with one of the highest Form if thou wouldest judge of the truth of thy grace judge by the lowest measure The reason why hypocrites and low-form Christians do mistake is this hypocrites judge they have grace because they have gifts and weak Christians judge they have no grace because they do not finde such measures of grace in them as are in others We do not use to say it is not day because it is not noon It is unthankfulness to God and uncharitableness to our selves to argue a nullity of grace from the weakness of it therefore if thou canst not say I see my grace yet it 's well if thou canst say Blessed be God I see my sin If thou canst not say that thou leavest sin yet it 's well if thou canst say I have a full purpose of heart to do so if thou canst but cry out for the want of grace yet comfort thy self and do not conclude thou hast no grace Do not conclude you have small measures of grace because you have but smal measures of comfort this is the fault of young converts they take measure of their grace by their comfort which is a false and deceitful rule growth of grace is not to be measured by the working of joy the sweet blossome of joy may fall off when the fruit of grace may come on yea sometimes Christians of the greatest measure of grace may have the least measure of comfort and all to let us know that as the being and exercise so the comforts of our graces comes from free grace Our Lord Jesus Christ who was annointed above his fellows and was full of grace and truth yet in the time of his desertion was without comfort when by reason of the suspension of the favour of God his Father he cryed out My God my God why hast thou forsaken me And so sometimes Christians that have but little measures of grace may have much comfort and this is the reason of that flash of joy that young converts have it is Gods indulgence towards them to give them great joy at their first conversion and indeed their joy at that time is the more taken notice of because usually such have much trouble of minde when they pass through the pangs of the new birth the change is then specifical which afterwards is but gradual and so though they have afterwards more grace more setled joys and comforts yet at their first conversion they may have more sense of their joyes though afterwards they may find an increase of grace when joy may be as real though not so sensible and therefore do not judge thy grace by thy comfort Do not conclude the measure of thy grace little because thou hast but a little measure of gifts Gifts are the issues of time and experience and the fruits of studies advantaged by the strength of natural parts A man may have a quick and pregnant invention a profound judgement a retentive memory a clear elocution and the like and yet none of these things can be arguments of grace but all are but natural endowments Gifts may be high and grace may be low Thus it was with the Church of Corinth they were inriched with utterance and knowledge and they came behind other Churches in no gift and yet the Apostle speaks of these very Corinthians that they were very low in grace for so he taxeth them 1 Cor. 3 1. that they were not spiritual but carnal men Babes in Christ that by reason of their envying strife and divisions they were carnal and walked as men thus the Church of Laodicea was rich and increased in gifts and grew proud of it too and yet for grace was poor and naked and blinde and miserable It is with some Professors as it is with a well read Schollar who having read many books of Geography and the Description of places can discourse of them very well but if he were to travel those countries of which he hath so often read he would soon be at a loss So gifts may carry men far from matter of discourse about Religion but its only grace that inables a man to practice Religion A childe of God that hath but a little measure of gifts may have for all that much grace Of all the seven Churches of Asia it is said of Philadelphia that she had but a little strength that is but little strength of parts and gifts and yet that Church was very eminent for grace for she with as much if not more faithfulness then the other Churches did keep the word of Christs patience and did not deny his name Judge not therefore they grace by thy gifts It is good to covet earnestly the best gifts but the way of true grace though but weak is a more excellent way I shall conclude this point with some further consolation to the people of God that have but weak measures of grace Though thou art but weak in thy self yet thou hast much strength from without thee or rather it is in thee because of the Spirit of Christ that dwels in their hearts that do believe the devil doth all he can to make a little faith faile but Christ prays that it fail not Great are the confederacies of the world the flesh and the devil against thy little grace but be of good comfort Ye are of God little children saith St. John and have overcome them because greater is he that is in you
then be that is in the world and the weaker thou art the more advantage hath God to magnifie the glory of his power in thy weaknesse 1. Comfort your selves ye weak Christians for you have a strong God In the Lord Jehoboah is everlasting strength Your God is able to keep you from falling and to present you faultlesse before the presence of his glory with exceeding joy He is able through his Almighty power through faith to keep you unto salvation you have a strong God fear not his power will be magnified in your weakness 2. You have a strong Saviour though your grace is weak yet he is able to save them to the uttermost that come unto God by him Christ is the Wisdom and the power of God to those that are called Yea he is called a strong Redeemer Our Redeemer is strong the Lord of hasts is his name Satan is indeed the Prince of the power of the aire for so he is called Eph. 2. 2 but Jesus Christ is truly the great power of God who is able because stronger then the strong man arm'd to bruise Satan under the feet of his Saints 3. You lie under a strong Word which is able to carry on the work of grace which is begun in you The Word of God though it bee foolishnesse to them that perish yet it is the power of God to them that are saved yea it is an Engine mighty through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it selfe against the knowledge of God and bringeth into captivity every thought to the obedience of Christ wherefore the Apostle prayes Now brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance amongst all them that are sanctified so that cheer up though faith be weak yet the word of God is strong it is that ingrafted Word which is able to save your soules yea in a word The Word of God is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be made perfect and throughly furnished unto all good works 4. You are weak but you stand on a sure foundation 1. It is a foundation 2. A sure foundation 3. It is a foundation of God And 4. it is the foundation of God that cannot shake but standeth firm Now the weak believer stands by the immutable decree of God which here the Apostle cals the foundation of God 5. Weak believers are assisted by a strong spirit The spirit of God is not only a spirit of grace and supplication but it is also a spirit of power And therefore let weak believers chear up themselves though they have but little grace yet that little grace is upheld and maintained by the great power of God unto salvation The truth and essence of grace is not discern'd so much by good acts as by good affections How fair is my love my sister saith Christ to the Spouse God reckons of our beauty by our love and of our perfection by the sincerity of our affections Natural abilities to which formalists and hypocrites may come up may and doe resemble good actions but they cannot come up to good affections A Painter may paint the colour of the face but his art cannot give heat unto the picture Good actions may give you the resemblance of a Christian So what Jehu did resembled a true Reformer but they are good affections that doe set out the life and heat of true grace Judge they grace therefore by thy affections and take comfort in this though thou art little and low in actions if thou art warm and working in thy affections The third and last comfort is this That little grace shall be lasting grace Adam had perfection but had not perserverance and thou poor soul hast imperfection of grace but hast perserverance in grace The most violent and impetuous flood of corruption shall not quench the least measure the least spark of true grace the most boysterous blast of temptation shall not extinguish this poor smoaking flax not one drop of his divine oyntment shall be spilt as water upon the ground Comets may blaze a while and then they fall to shew that it was a Comet and not a Star True Stars doe not cannot fall Oh then blesse God who though in his anger he breaks the Nations like a Potters vessel with an iron mace yet such is his tendernesse over weak believers he will not break the bruised reed and though he put out the candle of the wicked yet he will not quench the smoaking flax The seeming graces of hypocrites shall perish and come to nothing when true grace shall hold out The painted face decayes soon but the naturall complexion lasts A child of God may be tossed by reason of corruption and temptation in a troublesome sea but that ship shall never be shipwrackt whereof Christ is the Pilot the Scriptures the Compasse the Promises the Tacklings Hope the Anchor Faith the Cable the holy Ghost the winds and holy affections the Sailes which are filled thus with the gales of the Spirit c. Fear not therefore little flock for it is your fathers pleasure to give you a Kingdome V. Sermon At Lawrence Jury London March 23. 1651. 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 HAving finished the former part of the doctrine about little measures of grace I come now to the second part which is this That God doth exactly take notice tenderly cherish and graciously reward the least beginnings and the smallest measures of grace in the hearts of his people In the prosecution of which point I shall proceed in this method 1. I shall prove the truth of it 2. I wil also endeavour to give you the grounds hereof and then make application First that God doth thus cherish the smal beginnings of grace wil appear if we consider 1. These Scripture-instances Mat. 12 20. He wil not quenh the smoking flax that is by the figure Meiosis as I have shewn already he wil kindle it He wil not break the bruised reed that is he wil strengthen it God regards not the flame only but the smoking of grace not the ripe fruit but the tender buds Christ would have accepted of green sigs of the fig-tree though the time of ripe fruits was not yet come so some expound that place Mar. 11. 13. Christ accepts not only the honey but the honey-comb too that is say Expositors not only the excellent services but even the meaner services of his people God takes notice of the cries of our heart even the desires of the humble even the most inward groanings of