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knowledge_n	great_a	sin_n	sin_v	3,244	5	9.7690	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77357	The vvorks of William Bridge, sometime fellow of Emmanuel Colledge in Cambridge: now preacher of the Word of God at Yarmouth. The second volumn. [sic] Viz. 1. Grace for grace; or, The overflowing of Christs fulness received by all saints. II. The spiritual actings of faith through natural impossibilities. III. Evangelical repentance.	Bridge, William, 1600?-1670.; Yates, John, d. ca. 1660.; Greenhill, William, 1591-1671.; Adderley, William.	1649 (1649)	Wing B4446; Thomason E471_2; ESTC R205749; ESTC R24233	190,835	267

is you shall have a godly man work work with fear and trembling as if he would earn Heaven with his fingers-ends and yet he relies upon Jesus Christ only for his salvation Further. You say 't is no great matter for a man To walk closely with God But 't is a great matter It may be you wil say 't is not I but for a man to walk closely with God and yet to be in the dark to walk exactly and yet to be in a crowd and throng of business who can walk exactly in the dark and who can walk exactly in a crowd when he is carried to and fro in a crowd Thus now you shall have a godly gracious man walk exactly with God closely with God and yet may be in the dark a Child of light and yet in the dark and in a crowd of occasions and businesse and yet walk exactly this is much Again You will say 't is no great matter for a man to be diligent in his particular Calling I but for the same person for to take no thought no dividing thought what be shall eate or drink or put on and yet be diligent in his particular Calling this is much Now so it is you shall have a godly gracious soul taking no care no dividing care what he shall eate or drink or what he shall put on and yet diligent in his particular Calling Again You will say It is no great matter for a man To grieve for sin past and to strive against sin for the time to come I but for the same person to know that his sin past is pardoned and to know that if he fall into a sin for the time to come God will work good out of it it shal be for his gain God wil over-rule it so and yet strive against it as the greatest evil in the world this is much Now thus it is A gracious soul knows his sin is pardoned yet he grieves for it and he knows that if he shall fall into a sin the Lord will over-rule things so as he shall be the better for it and yet he strives against his sin as the greatest evil in the world Here is a Mastery this is much Again You will say 't is no great matter for a man to be quiet under his Affliction because it does come from God for that reason I but for the same person To be the more sencible and to be the more afflicted because it does come from God this is much Beloved you shal have these Two meet together A godly gracious soul he is therefore quiet under Affliction because it does come from God and he is therfore the more sencible of his affliction because it does come from God Here 's a mystery put these together and you will say things rese high I 'le Instance but in one more and that is a Tenth You will say 't is no great matter For a man to be contented with his condition to be contented with his condition when 't is mean and when 't is poor I but for the same person To desire a better and pray for a better and to pray earnestly for a better and yet be contented with his condition though it be never so mean this is much Thus 't is with the Saints a Child of God being in a mean condition he desires a better he prayes to God for a better and he prayes earnestly to God for a better and yet he is contented with his condition though it be never so mean pray and pray earnestly and yet contented with his condition though it be never so mean Thus my Beloved Oh! there is a Mystery there is a mystery in every piece of godliness and you look not upon things under the mysterious Notion and you say 'T is no great matter that is in the life of such a one Oh! but if you would look upon things under this Notion and consider the mystery of godliness and every piece thereof you would lift up your hands and say Oh! surely he that hath but the least measure of Gospel-Grace hath Abundance of Grace he that hath but the least degree of Grace hath Abundance of Grace of Christs Fulness Now under the new Testament we have received not Sparingly not Scantly but Grace for Grace and Abundance of Grace he that hath but the least measure hath received much hath received Abundance Some few things by way of Application and so I have done If it be so Applic. 1 Then why should any of Gods People vilifie and degrade and lowen the gift of God wherewithal they are enriched through Jesus Christ Would you take it as fair dealing from a child that is estated in great lands by his father if he should say my father indeed was pleased to bestow a great Estate upon my Brother but he hath given little or nothing to me He hath bestowed great means upon such a Sister but he hath given little or nothing to me This were not fair dealing And is this fair dealing with your God and with your father When you shall say I there is such a godly man the Lord hath given him a great Estate of the Gospel but little or nothing to me And there is such a woman such a Sister the Lord hath done much for her soul but Oh! little or nothing for me Beloved There is no sin small because committed against the great God There 's no blessing small because received from the great God but of all blessings Gospel-blessing is the greatest blessing Hath the Lord therefore man or woman given thee any Gospel-Grace the Grace of Jesus Christ He hath given thee much that which thou look'st upon as little 't is much in the eye of Heaven Wherefore now let not the Eunuch say Oh! let not the Eunuch say I am a dry tree any longer Take heed how you degrade and vilifie and lowen the Grace of God wherewithal you are inrich't through Jesus Christ Secondly Appli 2. If there be such Abundance of Grace even Grace for Grace Abundance of Grace given unto the Saints and People of God under the new Testament Behold then what great finners Professors are yea the fins of Gods own people The more light and knowledge a man hath if he sin the greater is his sin The more beams of Grace fall upon a mans heart the more he is able to discern the motes that are there and so may avoid them and sinning he sins the more The more grace and the more mercy a man sins against the greater is his sin because free Grace and mercy is the remedy The more strength a man hath to stand the greater is his sin if he fall As it was with Adam He had strength to stand and yet he fell I say the more strength a man hath to stand the greater is his sin if he fall Now Beloved ye have heard what Abundance of Grace is Discovered Exhibited Communicated unto all the Saints under the new Testament unto

of God Page 206 7 It fils the soul with Gods infinitness Page 207 Application If Difficulties arise here is the way to grapple with them Page 207 Object How shall a man use his faith that be may break through all difficulties Answered 1 Exercise your faith in the promise before you speak with the difficulties Page 208 2 When you do look upon them look upon them as your trials many times as the Devils Engins to work your hearts off again Page 208 3 Set your selves now especially with al your might to venture upon Jesus Christ Page 209 4 The greater difficulties your graces are recovered out of the hands of the more sweet will they be unto you Page 210 5 Study Jesus Christ more ibid Object Suppose a man hath bin in Jesus Christ a great while and then discouragements arise to beat him out of the ways of Christ how shal he raise his faith to work through these Answered 1 Consider your call often Page 211 2 The more you beleeve in the ful of difficulty the more you please God ibid 3 Talke often one to another what great things God hath done that he hath promised Page 212 4 Consider what great difficulties Jesus Christ hath broke thorow to come to you ibid 5 Never speak with your difficulties apart from a promise ibid Matthew 3.2 SERMON I The text opened and explained Page 216 Doct. The kingdom of Grace mercy forgiveness comes to us before we com to that Page 211 Proved Page 218 Evidenced 1 From our own condition Lost sheep Page 228 2 From Christs willingness to save sinners Page 224 Objections answered Page 225 Reas 1 That God may be known to be God Page 229 Reas 2 That men may be made the more gracious ibid Reas 3 That no flesh may glory in it self nor any thing it doth Page 231 Application 1 Consider whether God have dealt thus by our souls or no Page 232 If so learn these duties 1 Be sooner at heaven gate with your duties hereafter than you were before Page 234 2 Labour to be like God in this particular ibid 3 Wait with long suffering for the conversion of others Page 235 4 Trust in God for ever Page 236 Application 2 You that have not received the Kingdome of Grace Take heed how ye neglect so great salvation Page 237 SERMON II Matth. 3.2 Doct. 2 The drawing nigh of the kingdom of grace is the greatest motive to true Repentance Page 240 Opened by considering the particulars of Repentance and you shall find the grace and love of God hath influence upon them all Viz. 1 Sight and knowledge of sin Page 242 2 Be humbled for it Page 243 3 Loath himself ibid 4 Be ashamed of it ibid 5 Acknowledge it Page 244 6 Labor to unsin it it ib. Reason 1 Because Repentance is a fruit of faith Page 245 Reas 2 Because it flows from love Page 246 Object Arguments drawn from Hell and the wrath of God seem to work Repentance more than the love of God Page 247 Answered by distinctions 1 It is one thing to be troubled in conscience and another thing to be humbled for sin Page 248 2 It 's one thing to be prickt at heart and another thing to repent ibid 3 It 's one thing to repent of sin in regard of the inconvenience of it and another thing to repent in regard of the morral evil of it ibid 4 It s one thing to be broken with the weight of sin and another to have the soul melted for it Page 249 5 Its one thing to have sorrow repentance in the Ore and another thing to have it refined ibid 5 It is one thing for repentance to be more in view another to be mort in spirit Page 250 7 It is one thing for our Repentance to affect our own heart much another thing for to affect the heart of God much Use 1 What a sad condition are those in to whom the kingdom of God hath come and yet they are not moved to repentance Page 251 Use 2 The reason why our hearts are no more humbled is because we do not labor to bring the kingdome of God neere to our souls Page 252 Use 3 What infinit cause we have to repent Page 254 1. The more evangelical our repentance is the more it will cure our souls and not hurt our bodies Page 255 2 The more you wil be grieved for sins against the Gossel Page 256 3 It is a friend to spiritual joy ibid 4 The more you hope your sin is pardoned the more you will grieve for it Page 257 5 The more your heart will be enlarged to and for Christ ibid 6 The more of the Gospel is in your repentance the more of the Gospel will be in your obedience Page 257 7 The more your hearts will be sweetned towards the Saints Page 258 FINIS Grace FOR Grace OR THE OVER-FLOVVINGS OF CHRISTS-FULNES Received by all SAINTS JOHN 1.16 And of His Fulness have all we received even Grace for Grace Preached at Dunstans in the East March 16. 1644 HERE in this Chapter are Two choice Spirits John the Baptist and John the Evangelist both agreeing in this To advance the Honor of Jesus Christ John the Baptist is brought in by John the Evangelist giving as you reade in this first Chapter Four great Testimonies of Jesus Christ The first begins at the 15. verse John bare Witness of Him and cryed saying This was He of whom I spake Wherein John the Baptist doth prefer Jesus Christ above himself both in regard of His Person and in regard of His Office In regard of His Person as you reade in the latter end of the 15th This was He of whom I spake He that cometh after me is preferred before me for He was before me In regard of His Office at the 16 the 17 and 18. verses And of His Fulness have al we received even Grace for Grace For the Law was given by Moses but Grace and Truth came by Jesus Christ c. I confess there are Learned Interpreters as Cyril and Chrysostome that do conceive the words of my Text to be the words of John the Evangelist the 15. verse having as they say relation unto Johns speech in the latter end of the 14. verse Full of Grace and Truth But Origen and others unto whom I rather incline think that they are the words of John the Baptist because they are knit unto the former by the copulative And And of His fulness have all we received Grace for Grace He therefore that spake the words of the former verse in all likelyhood spake these words He that spake the words of the former verse was John the Baptist and therfore these words being linked unto the former by the word And in all likelyhood are the words of John the Baptist The Words of themselves fall into these Three Propositions First That there is a fulness of Grace in Jesus Christ Secondly That of this

know nothing but Jesus Christ and Him Crucified No wonder that He said I count all things but dung and dross in comparison of the knowledge of Jesus Christ Certainly surely there is a fulness of grace in Jesus Christ You will say unto me Applic. We see we know there is a Fulnesse in Jesus Christ a Fulnesse of Grace But now by way of Application What is our Duty that doth flow from hence Much every way I will instance in 4. or 5. particulars so many Duties that do flow from hence First 1 Duty If there be such a Fulnesse in Jesus Christ a Fulness of Grace in Jesus Christ Then let all men come unto Him There 's none of us all here present but labour under some wants or other Oh! saies one I have a great Charge family Parish or other waies and I want grace to mannage it Oh! saies another I have great and strong Temptations and I want strength to resist them Oh! saies another There are many Errors abroad I want knowledge to discern them and avoid them I want wisdom to know the Truth and joyn with the Truth and own the Truth and manifest the Truth Well what ever your wants be there is enough in Jesus Christ to supply it there is a fulness in Him why should we not come unto Him Oh! you that never tasted of Christs sweetness that never yet partaked of His fulnesse Come unto the Lord Jesus that you may be filled for ever You will say Object it may be I am a poor weak ignorant simple man or woman a guilty creature and I am afraid for to come unto Him Mark this But if Christs Invitation be made to you Answ then you will not be afraid to come to Him Now I pray you look into the 9. Chap. of the Proverbes of Solomon See what an invitation is made upon this ground of Christs fulnesse Wisdom hath built her house by Wisdom you must understand Christ as will easily appear by reading over the former Chapter Wisdom hath built her an house that is the Church She hath hewen out her seven Pillars the firmnesse and beauty of the Church Seaven is a note of perfection She hath killed her beasts She hath mingled her wine She hath also furnished her table Here is the Fulnesse of Christ in His Church What then She hath sent forth her Maidens that is the Ministers of the Gospel who as Virgins should be untouch't and undefiled by the world She crieth in the high places of the City Who so is simple let him turn in hither as for him that wanteth understanding she saith to him Come eate of my bread and drink of the wine which I have mingled Pray observe it who are invited to pertake of this fulness simple ones Who so is simple let him turn in hither Oh! but I am not only simple and ignorant Object but the Lord knows I have no heart to good things See what follows Who so is simple let him turn in hither Answ and as for him that wanteth heart so 't is in the Hebrew she suith to him to him that wanteth heart Come eate of my bread and drink of my wine which I have mingled Oh! is there ever a poor simple man or woman here one that complains The Lord knows I want a heart to what is good The Invitation of the Lord Jesus it is made to you it is made to you think not to say within your selves I am afraid to come to Christ I have read of the Senate of Athens that once upon occasion they were constrained to sit in the open fields and being there set in the open fields a poor chased bird a sparrow or the like chased by the birds of prey came flying to the bosom of one of the Senators for rescue from the birds of prey The Senator being of a churlish disposition he takes the poor little chased bird and throws it from him upon the ground and so kil'd the bird whereupon the Senate made an Order that he should die himself they would not have a man so churlish to be one of the Senators And do you think that the Lord Jesus Christ when you come as a poor chased bird for shelter into His bosom Do you think that the Lord Christ wil throw you away No no. as He is full of glory and excellency so He is full of love and bounty Whatever therefore thou hast bin man or woman whatever you have been though you have been never so vile Come unto Jesus Christ come unto Jesus Christ Oh! me thinks this Doctrine that I have now preached unto you is a solemn and a great invitation to every soul for to come unto Jesus Christ therefore come now unto Him Come unto Christ Come unto Christ Come Drunkard Come Swearer Come Liar Come Unclean person Oh! Come come You that never tasted of Christs sweetness you that never yet pertak't of Christs fulnesse Come now Come for there is a fulnesse in Jesus Christ That 's the first thing Secondly 2 Duty If there be such a fulnesse in Christ Then let us all trust unto Him build upon him And you that are the Servants and People of God trust and trust perfectly There is no grace would stand us in more stead in these evil times Beloved ye al see into what sad times we are now fallen There is no grace I say wil stand us in more stead or more able to turn away the evil that is now upon us then faith is Luther hath a notable story to this purpose There was saith he a deadly contest between a great Bishop and a Duke of Saxonie The Duke of Saxonie prepares for War against him but before he would come upon him he sends a Spy to observe what the Bishop was a doing The Spy went and being returned again Come saies the Duke what is the Bishop a doing Sir saies he he is idle and secure you may fall upon him and destroy him when you wil I saies he but what saies the Bishop Sir he saies thus I will feed my flock I will visit the sick I will preach the Gospel and as for the War I will Totius belli molem Deo committere I wil commit the whol weight and bulk of this War to God Himself who fighteth for me I saies the Duke did the Bishop say so Bellum ei inferat Diabolus non ego then saies he Let the Devil take up Arms against him if he will for I will not Thus thus faith faith turns away the Sword faith turns away War And my beloved there is no such way either to beget or increase faith as the sight and consideration of the fulness of Jesus Christ Those that know Thy Name Psalm 9.10 Psalm 36.7 saith the Psalmist they will trust unto Thee How excellent is Thy Name O Lord therefore do the children of men put their trust in Thee Beloved ye have heard of Christs Name His Name is ful of sweetnesse

Stones He is called A corner Stone If you look upon the Trees He is called A Tree of life What is the reason of this Surely not only to way-lay your thoughts that wheresoever you look still you should think of Christ But to shew that in a Spiritual way and sence He is all this unto the soul And you may observe that these Titles and Names they are not barely and nakedly given to Him but still with some speciality some mark or other He is not barely called the Shepheard but the good Shepheard He is not onely called a Lamb but the Lamb slain from the begining of the world He is not barely called the Light but The true Light the Light of the world He is not barely called Bread but The Bread of life Now you know why Adam at the first gave Names unto the Creatures according to their names was their Natures was their conditions and Adam our first father Adam was not mistaken when he gave the names And do you think Christ the Second Adam when he gives these names unto himself that he is mistaken Certainly he is not mistaken he is all this And therfore as the Apostle speaks in the 3. Col. 11. you reade it Christ is all in all but better He is all things in all persons or all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all things He is all things Whatsoever good there is found in any man 't is from Jesus Christ Surely may one say The Lord is our strength Surely may we all say the Lord is our strength the Lord Jesus is our righteousness Whatsoever Grace or holiness the Saints have they have it from Jesus Christ You will say Object This though it seem to give much to Christ it derogates from the Father for if all be from Jesus Christ then nothing from the Father and so it derogates from God the Father No Answ It does no way derogate from God the Father The Apostle Paul was much in this Doctrine that now I am upon Rom. 1.7 and yet he honored the Father too Grace and Peace saies he from God our Father and from our Lord Jesus Christ Though al Grace be from Christ yet Grace and peace from the Father too saies he from God our Father And having shown in the 7. of the Romans That being married unto Christ and dead unto the Law that therefore we should bring forth fruit as in the 4. verse Wherefore my Brethren ye also are become dead to the Law by the Body of Christ that ye should be married to another even to Him who is raised from the dead that we should bring forth fruit unto God He does not say That we should bring forth fruit unto Christ but that we should bring forth fruit unto God The Father and Christ are one Joh. 10.30 I and my Father are one saies Christ In honoring Jesus Christ you honor the Father as in honoring of the Father you honor Christ You will say Wherein is the honor to the Father Quest according unto this Truth how does this any way make to the honor of God the Father that all Grace is from Jesus Christ Yes for First Ans Though all Grace be immediatly given out of the hand of Christ all grace from Him and He gives it out He is Commissioned and defigned by the Father to do it He does but the Fathers work Ioh. 6.38 I came not to do my own will but the will of Him that sent me Was it any dishonor to Pharoah that Joseph gave out the bread in the time of famine No because he was Commissioned by Pharoah to do it And so now If Jesus Christ have a Commission from the Father to do this 't is no dishonor to the Father and a Commission He hath He will shew you it under hand and seal Him hath God the Father sealed Ioh. 6.27 so saies Christ Again Though all Grace come immediately out of the hand of Christ all Grace from Him and He gives it out Yet He is furnish't and accomplish't with ability unto this great Office by God the Father Isa 61.1 The Spirit of the Lord is upon me saies he and He hath anointed me to open the prison dores to Captives c. Now is it any dishonor to God that the Sun does distribute and give out light and heat unto all the Creatures No but rather an honor to Him for when a man sees so glorious a creature as the Sun that gives out light and heat unto all the creatures here below he lifts up his hands and saies Oh! what a glorious God have we that hath furnished this creature with these abilities So now when a man considers Christ as this great Sun of righteousness distributing His Graces to all the Saints will it be any dishonor to God the Father that He is in this Office seeing He hath furnished Him hereunto Surely no they will-rather lift up their hands and say Oh! what a good God have we that hath furnished Christ with all these abilities for our poor souls Again Though the administration of things be in the hand of Christ the right is in the Father and when Jesus Christ hath done His work He will give up the Kingdom to the Father Ioh. 6.44 Mat. 11.27 in the mean while None comes unto the Son but whom the Father draws And None comes unto the Father but he unto whom the Son reveals him Is it any disparagment unto a man to have a wise a potent a great man to his child Pro. 10.1 A wise son makes a glad father saies Solomon Indeed if the Father and the Son were two they might be enemies but Christ and the Father are one Joh. 10.30 I and my Father are one and therefore in honoring of Jesus Christ you honor the Father also But you will say Quest Was there no creature in all the world that was fit to make this great trust over to Why hath God the Father put Christ into this Office that all Grace should come out of His Hand Was there no creature that was fit for this work but Christ alone No Ans This trust would have broke the back of any Creature no Creature in Heaven or Earth as a meer creature was able to purchase this trust he had not a stock and Estate of Grace enough by him Christ Himselfe hath it by purchase For he being the Second Person the Apostle tels us Phil. 2.7.9 He emptied Himself and became of no reputation wherefore God hath given Him a Name above every name that in the Name and strength of Jesus Christ we should be more than Conquerers He had a great Estate by Him He was the Second Person Yet notwithstanding this purchase was so great that saies Paul He emptied Himself Surely no Creature in Heaven and Earth was able to come to this purchase He that must be the worlds Joseph to give out bread of Grace to all the world the Saints in

the world He must have infinite Knowledge to know the wants of Gods Peopel and He must have infinite Mercy and Patience and Goodness to pitty them and He must have infinite Power to reach it forth unto them which no creature hath and therefore no creature at all fit for this work Besides God the Father hath so ordered things in the dispensations of His Grace that he might take the most comentment and complacency and delight in the duties and services of his People this is the only way to it This is my beloved Son saies he in whom I am well pleased Mat. 3.17 If there be a garment that is laid with gold-lace hung or stuck full of Pearls though the Cloth of the garment be not much worth yet because of the gold-lace and the Pearls that are upon it you count it very precious Such are our duties the Cloth of our duty is not much worth but because of the golden-lace and the Pearls of the Graces of Jesus Christ they are very precious 'T is not in regard of our duties as in regard of your flowers or posies let a flower or posy be never so sweet they receive not any of the sweetness from the bosom that it sticks in the posy does sweeten the bosom but the bosom does not sweeten the posy I but now the duty that is stuck in the bosom of Jesus Christ is sweetned by the bosom by the bosom that it sticks in Pray mark therefore what is said in the 11. of the Canticles for this purpose Saies the Spouse at the 12. ver When or while the King sitteth at his table My spikenard sendeth forth the smell thereof My Spikenard what is that The Graces and the duties and the services of Gods People they are His Spikenard this Spikenard sendeth forth the smell thereof while the King sitteth at his talbe while it is in the presence of Jesus Christ whilst the posy is in His bosom it smels sweet else it does not Now God the Father I say He hath so ordered things that He may take a complacency and contentment in the duties and services of His People and therefore it is that all their Graces they come from Jesus Christ by vertue of Him It will be Objected yet Object It should seem that all Grace does not come from Christ no nor from God the Father neither for in the 16. of the Proverbs and the 1. verse it is said as some translations reade it The preparations of the heart are of man but the answer of the tongue is from the Lord. If a man can prepare his heart that is a great matter but now saies Solomon The preparations of the heart is of man but the answer of the tongue is from the Lord Surely therefore all is not of Grace and all is not of Christ By way of Answer Answ 1 I shall say these Three things First The meaning of this place cannot be according to this Objection for then as Bradwardine does well observe the greater should be given to man and the lesser should be given to God for it is a greater thing for a man to Prepare his heart then for him to speak words when his heart is prepared And then again as Austin observes this would be contrary to other Scriptures for our Savior Christ Joh. 15.5 He saies Without me ye can do nothing Yes might a man say according to Solomons Doctrine I can prepare my own heart and that is a great duty And so whereas the Apostle saies We are not able for to think a good thought 2 Cor. 3.5 A man might say yes but according to Solomons Doctrin I am able to prepare my own-heart The meaning therfore of this place cānot be according to this objection The scope therefore Secondly of this place is this To shew the vanity and the boot-lesness of all our thoughts without God Let a man think and think and spend his heart in thought-fulness all is in vain unless God go along with him for God can come between his heart and his lips So it was with Balaam he prepared his heart for to curse the people but God came between his heart and the preparation and he gave an answer of blessing contrary to the preparation of his heart That is the scope of the place to show the vanity of the preparations of our hearts to any busyness unless we take God along with us Thirdly This place is so far from speaking against the Doctrine in hand that it seems to speak for it For according to the Hebrew the words may be read thus The heart preparations of man and the answer of the tongue from the Lord giving both heart and tongue into the hand of the Lord. And if it be so that after a man hath prepared his heart unto any work God is able to come between the heart and the lip and to give in another answer into the mouth then what was intended in the heart this shows that all is of God that all is of Grace and so this place does rather confirm the Doctrine that I am now upon I but yet it will be said then Grant it Object that all Grace is from Christ that whatsoever Grace a man hath he hath it from Jesus Christ Yet so as that when a man is converted and drawn to Christ there is a principle or a habit of Grace infused into the soul whereby through ordinary concurrence and assistance from God a man is able for to walk graciously without fresh assistance For example When the Lord made the world in the beginning He gave unto the creatures a power to bring forth their like He gave unto the Beasts a power to bring forth their like He gave unto Plants unto Herbs a power to bring forth their like He gave unto Man a power to bring forth his like and so Grace being but a creature He gave also unto Grace a power to bring forth gracious actions without fresh assistance only by ordinary concurrence yet because that this first habit is infused and comes from God this is said to be from Christ and from Grace so that though all is of Grace and all is from Christ yet all is not from Christ in regard of fresh assistance Give me leave to answer this Yes Ans all is from Jesus Christ all Grace is from Jesus Christ in regard of fresh assistance too For although in the beginning God made a Covenant of works with man and then gave that Grace that he had a power to bring forth it 's like Yet now the Lord hath brought us under a better Covenant a better Covenant than the former was In the First Covenant that God made with us and with Adam the Lord gave man a great stock of Grace but gave him no promise of perseverance but now he hath In the First indeed God gave man a great stock of Grace but Satan being a stronger than man came upon him and beguil'd him of it