Others are but a bruised reed Some are Kids in Christs flock and Lambs Others are as the He-Goats that go stately before the flock 4. Some have grace flaming forth in much zeal and vivacity they have the spirit of burning and others are but smoking flax i. e. Christians that have much of the smoke of infirmity but little of the flame of grace 2. By the Analogy that is between spiritual and natural differences of age strength and stature in man the Holy Scripture exactly sets down all the different degrees of grace under the similitude of the different ages of men 1. There is a forming of Christ in the heart and so a spiritual conception 2. There are those that are but new-born Babes in Christ 3. There are some that are advanced from infancy to be Young-men 4. There are some that are grown men in Christ Old men And all this doth but set forth the different degrees of grace that are in Christians some having less some more In the Church of Christ which is his Orchard there are trees of all sorts Spikenard and Saffron Calamus and Cynamon with all trees of Frankinzense Myrre and Aloes c. Brightman on this Scripture notes that hereby is meant the several sorts of Christians Spikenard Saffron are young weak Professors these are tender Plants that scarce lift up the head above the ground Calamus Cynamon which are shrubs of two cubits high more Christians of a middle size the other trees note Christians of a more eminent measure and growth in grace A second question How may a man know himself that be is but of a little measure and small beginning in grace 1. To be much in dependance on duties argues thou art but weak in grace A young Christian is like a young Carpenter he makes many chips hath many blows but doth not make such smooth work as an experienced Carpenter who will make fewer chips and at fewer blows better work so young Christians they are much in the use of duty but they are ap to relie upon duty they think duties make them Saints they are apt to make Saviours of their duties Young Christians are 1. Affectionate in duties and 2. Frequent in their duties 3. And see not their failings in their duties and so are apt to rest on their duties As it is a signe of an Apostate Professor to cast off duty so also a note of a young and weak Professor to rest too much upon his duties 2. A weak Christian is not clearly insighted into the close spirituall failings which cleave to his performances He doth see his gifts and takes notice of his affections but he doth not see the vanity of his minde the unsoundness of his ends his carnal dependance upon his duty self-love and vaine glory but in tract of time a grown Christian doth take notice of these things in himself an experienced Christian will take as much notice of his failing in duty as of his ability in it and though he discerne an inlargement of gifts and graces in him at some times yet he still discerns much spiritual pride popular applause ostentation of gifts too much forwardnesse in setting out his parts which a weak Christian seldom perceives 3. To have a scrupulous conscience about matters of indifferency argues a weak Christian for so the Apostle cals them weak in the faith such as did binde the conscience when the Scriptures left it free One believer thought he might eat any thing and another doubted of the lawfulnes of eating sundry things Now those that doubted the Apostle cals Weak and the weak conscience is apt to be defiled Not to know our liberty to abuse our liberty is an argument we have but little grace Young Converts make more sinners then ever God made they perplex and intangle themselves meerly in indifferent things It is true there ought to be a consciencious tendernesse in all Christians tendernesse of conscience is our duty but a tormenting intangling scrupulosity is our infirmity and yet as a weak Christian is better then no Christian a weake faith is better then a dead faith so a scrupulous conscience is better then a seared conscience 4. To be so intently set on the exercises of Religion as to neglect our particular callings is a signe we are but weak in grace It was a good saying of that famous man of God Dr. Sibbs I like that Christian well that will hear much and live much that will pray much and work much In young Converts their affections are strong and stirring and they think they can never hear enough and they many times do neglect the duties of their callings which doth argue their weaknesse and infirmity An experienced grown Christian is regular in his general and particular calling so as the one shall not justle and hinder the other 5. To have mens persons in admiration argues weaknesse in grace such were the Corinthians who had mens persons in admiration the Apostle calls them Children Babes and poor low and carnall Christians Babes though they had the life of Christians yet they had but little of the strength of Christians They were carnal they savoure'd more of the flesh then of the Spirit Ignorance is often a cause of admiration weak Christians who have but little knowledge are apt to be so taken with mens persons that one cryes I am of Paul and another I am of Apollo and so fall into the sin condemned of having the faith of Christ with respect of persons to cry up one Minister and to cry down others To idolize some to despise others argues that thou art weak in faith A solid Christian loves all good ministers and can contemne none 6. To be easily seduced and led away into error argues but weaknesse in grace Those the Apostle calls Children who are tossed to and fro and carried about with every winde of doctrine Weaknesse of head doth argue that grace is not very strong in thy heart The way not to fall from our stedfastnesse is to grow in grace for the Apostle Peter doth joyn those two duties together having given a caution vers 17. not to fall from steadfastnesse vers 18. He gives counsel to grow in grace strong Christians are stedfast whereas weak ones are inconstant and therefore those Professors that have been whirl'd about with divers opinions it is an evidence they have but weak grace if any 7. Such as are only acquainted with the common Principles of Religion without further search into the depths and mysteries of Religion There are some Professors who may be fitly stiled Babes in Christ because they have need of milk being unskilfull in the Word of Righteousnesse that is in the more solid doctrines of the Gospel concerning Christ who is our Righteousness Thus the Disciples and Apostles of Christ
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
the soule not a good word but God takes notice of it nay God takes not onely notice of the least good that is in his people but he eyes also the common good that is in such as have no grace thus when the young man came to Christ though he had no true grace yet it is said Jesus loved him And he took notice of that discreet answer of that Scribe mentioned by St. Marke and said unto him Thou art not far from the Kingdom of heaven 2. The truth of this point may be made out by those sweet and gracious promises God hath made to grace though weak I wil give you one instead of many mentioned by the Prophet Isaiah He shall feed his flock like a Shepheard he shall gather the Lambs with his arm and carry them in his bosome and gently lead those that are with young 3. By counsels that Christ giveth to us how we our selves should carry our selves to those that are weak viz. to use them with all tendernesse Now if God would have others then surely himselfe wil deal with weake believers with much tendernesse 1. God would have the strong to bear with the weak to bear with their infirmities and not to please our selves and surely then God will bear with them and forbear them See Psal 103. 2. We are to receive them into our fellowship Him that is weak in the faith receive you And surely God will not reject such out of Communion with himself and Son 3. We must do nothing that will or may justly offend or grieve the weak We must not walk uncharitably and grieve our brother with our meat We must not make him stumble that is weak 4. We should restore a weak Brother that is fallen and put him in joynt again with the spirit of meeknesseâ— you that are spiritual that is strong Christians help up such as are fallen through weaknesse 5. We must strengthen the weak hands and confirm the feeble knees and say to them that are of a fearful heart be strong We must help to lift up hands that hang down and strengthen the feeble knees lest that which is lame be turned out of the way but rather that it be healed We must not be like the Herd of Deere who push away from them the poor wounded Deere but we must endeavour the healing of the wounded and comfort the feeble-minded and support the weak be patient towards all men Support the weak i.e. Set your shoulder to bear them up who will stand but are weak Hold them up as a Crutch doth a body that is lame help to stand who is for weaknesse like to fall Let your charity helpe to hold them up even as a beame holds up a house that is ready to fall Now it God enjoynes us to have all this care of those that are weak in grace to cherish support and comfort them then surely the God of Mercy and Compassion will be very careful to cherish the smallest measures of grace in the weakest Believers Why doth God cherish the least measures of grace in his people Because the least measure of grace is of a very great value the least grace and least measure or degree of it is the purchase of Christs blood and the merit of his great sufferings The smallest spark of a diamond is precious pearles and precious stones are but little for quantity but great for quality and esteem The least degree of grace is the Work of God and God will not forsake his own Work Little grace is of the same manner and excellency with the greatest degree of grace for as the very filings of gold are of the same nature with gold so the least measure oâ— of grace is grace The faith of all believers is the same faith specifically though not the same gradually their faith is in all alike precious but not alike strong Because God is the Author of weak grace as well as of strong Solomon gives a good rule why the rich should not sleight the poor Because God is the Author and maker of them both And God will not sleight the poor in spirit no more then those that are rich in grace for he is the maker of them both It is an argument to us why we should not despise the poor because God made him and therefore surely much more because the Lord made the poor and weak Christian he will not depise c. Job saith He did not despise the cause of his man servant or maid servant and he gives a reason for it vers 15. Did not be that made me in the womb make him and did not be fashion us in the womb which holds as a very firm argument why the rich should not despise the poor and so why the rich in grace should not despise those that are poore in grace for God made and fashioned them both Now what is a reason unto us God is also pleased to make a reason unto himself That he will not forsake what he hath formed for so the Prophet Isaiah The Lord that created thee O Jacob and be that formed thee O Israel fear not for I have redeemed thee I have called thee by thy name for then art mine And again Thus saith the Lord that made thee and formed thee from the womb Fear not O Jacob my servant and thou Iesurun whom I have chosen yea though he be the worme Jacob yet God that made him will not crush him but cherish him See a gratious promise made to those that have but little grace upon this very ground that God is the Author of that little grace Thy people also shall be all righteous they shall inberit the land for ever the branch of my planting the work of my hand that I may be glorified A little one shal become a thousand and a smal one a strong Nation I the Lord will hasten it in his time The Lord will perfect his work that concerneth his People i.e. He will perfect and encourage the least beginnings of grace because Grace is his work in his servants It is a very good argument in Prayer O Lord for sake not the work of thy hands And though in respect of outward things God may destroy him whom his hands have made and fashioned but it is otherwise in respect of grace God will not destroy any measure of grace which is the work of his hands Property is the ground of love care and tendernesse as a man will look to a weak childe because it is his childe and will repair a weak house because it is the house wherein he dwells And that is the third demonstration of Gods tender care over his people that the meanest measure of grace shall not be deserted or forsaken because God is the Author of it A fourth reason may be drawn from the Covenant of grace the nature and tenor
The comfortable knowledge of our pardon is as well from Gods free grace as the pardon it self and therefore God suspends the comfort of grace to make us looke up to him for it When thou repentest God gives a pardon but therein he rewards his owne work in thee To give a pardon or sense of a pardon is an act of meer liberality in God 4. God doth this to put a difference between heaven and earth Heaven is a place for comfort earth for duty earth is for the getting of grace heaven for the rewarding of grace Our Lord Jesus Christ like the good Master of the Feast reserves the best for last The sons of Nobles when they travel into forraign parts have no more allowances then what will accommodate their travels the inheritance is reserved for them when they come to their fathers house So believers who are strangers and pilgrimes here they have so much grace and comfort as befits their passage to heaven but they have an inheritance incorruptible undefiled that fadeth not away but is reserved in the heavens God thinks it not sit to give constant comforts in an inconstant world nor full comforts in an empty world nor lasting comforts in a transitory world 2. Reason may be taken from our selves and that in many regards that have much grace yet may have but a little comfort and this may spring from a threefold root in us 1. From something that is meerly natural in us 2. From something that is spiritual and good 3. From something that is evil in us 1. This may arise from the prevalency of a natural melancholy in the body whereby the understanding may be darkned the fancy troubled reason perverted and the soul sadned Melancholy is the mother of discomfort and the nurser of doubting It was as some think depth of melancholy that prevailed upon Nebuchadnezzar that he did not know whilest under the power of that distemper whether he was a man or a beast And in the like manner may this bodily melancholy so far distemper thy soul that thâ—â— who hast grace yet mayest not know whether thou art a childe of God or a childe of the devil It is no more wonder to see a melancholy man doubt and question his spiritual condition then it is to see a childe cry when he is beaten or to heare a sick man groan You may silence a melancholy man when you are not able to comfort him and though you may resolve his doubts and scruples by evident and convincing answers and arguments yet let but such a man retire alone and brood over his melancholy thoughts by the prevalency of this perturbing humour all is forgotten and he is as unsatisfied as if you had said nothing to him And you may perceive that it is the power of melancholy that is the cause of a mans distemper when he is very much troubled and yet can give no distinct account of any particular thing that doth trouble him 2. This discomfort often ariseth from that which is good in us viz. from that holy jealousie and tendernesse of conscience which makes a childe of God suspect and inquire into his condition and though he have true grace and much grace yet he is afraid lest all be but a delusion in such cases the soul doth so pore on sin and infirmities that it cannot see its own evidences A tender conscience is more apt to be dejected in the sight of sinne then to be comforted in the sense of grace and the reason of this is because sin doth more directly fall under the cognizance of our conscience especially a natural conscience The works of the flesh are manifest but the fruits of grace and of the spirit are not so easily discerned 3. This discomfort usually springs from a root of bitternesse even in the best of Gods children and that whereby God doth punish the sins of his people 1. Their quenching the motions of the Spirit If you grieve the Spirit of God it is just with God to grieve your spirits you never send Gods Spirit sad to heaven but God may make sad your spirits on earth 2. Sleightinesse and fearlessenesse of heart towards God When children grow saucy peremptory and malapert before their parents 't is no wonder if a fathers frown correct not their irreverence Most of those who lie uncomfortably under sense of displeasure of God may thank themselves for it they have provoked God by their bearing them selves too much upon his love and growing secure and fearlesse to offend God God loves to have his children come near him in an holy confidence that he is their father but yet to keep their distance by humble reverence 3. Another sin that God punishes in his children by withholding comfort from them that are strong in grace is their superciliousnesse contempt and uncompassionatenesse towards others that are but weak in grace God own people are very much to blame herein in rigour and unmercifulnesse towards those that are weak in the faith despising all that are inferiour to them in gifts and graces whereby they often break the bruised reed and quench the smoaking flax and want bowels of pitty and tendernesse towards their brethren To take down pride God often brings such even his own people to be low in comfort and it is but just that they should want comfort who have neglected to comfort and cherish those that were weak in grace 4. A growing cold and lazy and heedlesse in holy duties If we put off God without true service God may justly put us off without true comfort This rule holds in spiritual affairs He that will not work shall not eat If we abate in the sanctifying work of the Spirit it is but just that God withhold the comforting work of the Spirit The sluggard saith Solomon hath poverty enongh so if we grow lazy and sluggish in holy duties it is just that our stock of comfort do decay Though holy duties do not merit comforts yet comfort usually riseth and falls according to our diligence in duties True grace is never so apparent to and sensible in the soul as when it is in action and therefore want of exercise must needs cause want of comfort As fire in the flint is never seen or felt till it be struck out by the Steel so is grace and the comfort of grace never so sensible as when it is exercised much in holy duties 5. Any one sin indulged by or concealed in the conscience is enough to marre all your comfort Concealed guilt contracts horrour The Candle will never burn clear whilest there is a thief in it Sin in the conscience is like Ionah in the ship which causeth a tempest that the conscience is like a troubled sea whose waters cannot rest or it is like a mote in the eye which causeth a perpetual trouble while it is there or like the winde gathered in the caverns of the earth makes earthquakes and terrible eruptions It is just
and designed by the Father to give out grace to his people for so Christ speaks of himself I came down from heaven not to do mine own wil but the wil of him that sent me Now it is the will of God that from Christ believers should receive both justifying and sanctifying grace Our sanctification is Gods Will and Christ came to fulfil that will of God for so speaks the Apostle Sacrifice and offering and burnt-offerings and offering for sin thou wouldest not neither hast pleasure therein then said I Lo I come to do thy will Ob God by which Will we are sanctified through the offering of the body of Iesus Christ once for all So that the Will of God the Father and the Will of Jesus Christ are the same in the bestowing of grace Jesus Christ received a commission from God the Father to bestow grace upon his people and will you see how that Commission runs you shal finde it in the Prophet Isaiah The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings unto the meek he hath sent me to binde up the breken hearted to proclaim liberty to the Captives and the opening of the prison to them that are bound Christ had a Commission under his Fathers hand and Seale For him hath the father sealed Joseph received authority from Pharaoh and it was no dishonour to Pharaoh that Ieseph was commissionated to issue out all the stores of corne to the Egyptians in the time of that famine no more is it any dishonour to the Father that Jesus Christ doth bestow and convey grace upon believers But doth not this put the Spirit out of office who is called the holy Spirit and the Spirit of grace because he doth work grace and holinesse in the hearts of the People of God What Christ is said to work that the holy Spirit also doth because by the Spirit of God Christ worketh It is a good rule that the works of the blessed Trinity ad extra are undivided all those works which are external and relative to the creatures as to create preserve redeem sanctifie c. are in respect of the things wrought equally common to all the Persons of the blessed Trinity So that we may say whatsoever things that the Father doth those things doe the Son likewise and those things also doth the Holy Ghost the work of Sanctification is equally ascribed unto all the Persons God the Father sanctifies his people God the Son doth sanctifie his members for he is their sanctifications He loved the Church and gave himselfe for it that he might sanctifie and cleanse it with the washing of water through the Word And yet the work of Sanctification is most frequently ascribed to the Holy Ghost Goodnesse Righteousness and Truth and indeed all grace being called the fruit of the Spirit and the Spirit is called the Spirit of grace and supplication and the Spirit of holinesse and sanctification So our Regeneration is ascribed unto God the Father Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again to a lively hope And so also we are the children of Christ by Regeneration for in this respect Christ is called the Father of Eternity Behold saith the Prophet in the name of Christ I and the children which thou hast given me and that there the Prophet speaks of Christ is cleare from the application of it to him in the Epistle to the Hebrews Behold I and the children which God hath given me Neither is the Holy Ghost excluded from this working of grace regeneration in us for Christ tels Nicodemus that except a man be born again except a man be born of water and of the Spirit he cannot enter into the Kingdome of God So it is said that God the Father blessed Abraham and yet the blessing of Abraham came upon the Gentiles through Christ that they might receive the promise of the Spirit By all which instances it doth appear that though there are diversâ—ties of gifts yet the same Spirit and though there are differences of administrations yet the same Lord Jesus Christ the Author of all grace through the holy Spirit 2. The reason and ground of this why Jesus Christ is the Author Purchaser and conveyer of grace to his People is 1. Because God the Father hath appointed Jesus Christ as Mediatour to transact the great work of sanctifying and saving his Elect 2. Because by this shall the reproach be rowled away from Christ who in his life time was reputed the greatest of all Male-factors and accordingly suffered death They were wont to say can any good come 〈◊〉 of Nazareth God hath therefore given him a name above all names that he should not only be anointed with oyl above his fellows by his receiving the Spirit without measure but that the oyl that was poured upon the head of our High-Priest should run down upon the skirts of his garments and that grace which was abundant in him should also be redundant to his Church and run down and diffuse it self to all his members 3. To manifest that Jesus Christ was the second Adam and came into the world to repaire the breaches which the sin of the first Adam had made For by the fall we did not only contract upon our selves the guilt of Adams sin to take off which we have need of the righteousnesse of Christ imputed but we have drawn upon our selves the filthinesse and pollution of sin to take away the power whereof only the grace holinesse and inherent righteousnesse of Christ imputed to us doth avail and as the first Adam was the Author and conveyer both of the guilt filthinesse and punishments of sin to his posterity so Jesus Christ the second Adam conveighs the life of grace into all his As the first Adam was the author to communicate natural life as he was made a living soule so the second Adam did communicate the spiritual life of grace as he was made a quickuing spirit From the first Adam by natural generation and propagation we receive corruption for corruption so from the second Adam we receive grace for grace 1. Vse of this Doctrine is for Confutation 1. Of the Socinians errour who say that all grace in Christ whether his active or passive righteousnesse was only to qualifie his person and to merit his own glorification without any reference unto us unlesse as an exemplar or patterne But this opinion is sufficiently confuted by this Doctrine by which hath been shown that as all our grace is from Christ so that abundance of grace that is in Christ is for us As the woman hath abundance of milk in her brest not for her self but for her childe and the Sun hath abundance of light not for it self but for the world So Jesus Christ is
and the victory and the majesty for all that is in heaven or in earth is earth is thine thine is the Kingdom Oh Lord and thou art exalted as head above all Both riches and honour come of thee and thou reignest over all and in thine hand is power and might and in thy hand is to make great and to give strength unto all Now therefore our God we thank thee and praise thy glorious name But who am I and what is my people that we should offer so willingly after this sort for all things come of thee and of thine own have we given thee Oh Lord our God all this store that we have prepared to build thee an house for thine own name commeth of thine hand and is all thine own which is an excellent pattern of humility after inlargement in duty David and the people had offered both bountifully and willingly towards the house of God the Lord had enlarged both their hearts and their hands Now all they did for God is here ascribed to Gods grace and bounty towards them It is excellent humility to ascribe our enlargement of Gods service to the enlargement of Gods grace towards us the way to have grace increased is humbly to acknowledge from whence we receive every grace 2. Ascribe unto Jesus Christ the glory of all the grace you have been made partakers of Thus did Paul upon all occasions I laboured more abundantly then they all yet not I but the grace of God which was in me and by the grace of God I am what I am I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God It was wel done of that good and faithfull servant to say Lord thy pound hath gained ten pounds he doth not say Lord my pains but thy pound hath gained When we give God the glory of his grace God wil give us the comfort and increase of our grace Learn therefore to ascribe unto Christ the initial progressive consummative work of grace in your souls Jesus Christ only who hath begun a good work in you wil perform it until his own day Jesus Christ is the author and finisâ—er of our faith He is the Alpha and the Omega And therefore the Apostle prayes The God of all grace who hath called us unto his eternal glory by Jesus Christ after that ye have suffered awhile make you perfect stablishâ— strengthen and settle you Grace is rather like Manna that comes from heaven then the Corn that grows out of the earth Grace is inspired from heaven Gifts and parts are acquired by industry and pains here on earth What God said by way of comparison between Canaan and Egypt is very applicable to this purpose For thus the Lord speaks to Israel The Land whether thou goest in to possesse it is not as the Land of Egypt whence thoâ— camest out where thou sowest thy seed and waterest it with thy foot as a garden of hearbs but the Land whither ye goe to possesse it is a land of hils and valleys and drinketh water of the rain of heaven a land which the Lord thy God careth for Thus it is with grace and nature nature may be and is improved with industry and pains and is like Egypt which might be watered by the foot i.e. with digging gutters and trenches which is the labour of the foot to let in the streams of the river of Nilus when he yeerly overflows his banks but grace is like the rain from heaven which onely falleth where God doth appoint who causeth it to rain upon one City and not upon another and one piece is rained upon and the piece whereupon it raineth not withereth 3. Disclaim all merit and self-sufficiency for so much as we arrogate to our own merit so much as we derogate from the free grace and mercy of God If with Ephraim God hath enlarged his grace towards thee that thou art like a green fig-tree yet let God have the glory of all thy fruitfulnesse and let him say from me is thy fruit found Oh consider that thou bearest not the root but the root thee Say Not unto us O Lord not unto us but unto thy name do we give the praise A gracious heart knows his own inability and his own insufficiency and imperfection that he is unable to overcome the least sin though never so small to exercise any grace though never so weak to perform the least duty though never so easie and as we have cause to acknowledge our inability so also our sinfull imperfections if God should enter into judgement with us he might condemne us not only for our worst sins but for our best duties 4. Have an eye to Jesus Christ Look up to him the author and finisher of our faith The word looking unto signifies in the original such a looking unto as that we look off those things which may divert our looking up to Jesus Labour my beloved to look still unto Christ as the author of grace when you have the greatest exercise or increase or comfort of your grace Say when thou hast the greatest strength of grace as Iehoshaphat did when he had that great strength of men 500000. Lord we know not what to do only our eyes are upon thee There are these three things which we should eye in Christs giving us grace 1. How voluntarily and freely Jesus Christ doth issue out his grace to his people Never did a mother more willingly give her child suck when her breastâ— did ake and were ready to break then Jesus Christ doth bestow grace upon his people Christ doth not like a merchant sell his grace but like a King freely bestowâ— all see the tenor of the Covenant of grace how free it was Ho every 〈◊〉 that thirsteth come ye to the waters and he that hath no money come ye buy and eate yea come buy wine and milk without money and without price Let him that is athirst come and whosoever will let him take the water of life freely nothing is so free as grace it is offered and is bestowed upon the freest termes imaginable All that Christ requires is but our receiving it It is the delight of Christ to shew mercy and bestow grace upon his people It is the meat of Christ to do the Will of God that sent him and to finish his work Never was man more willing to eat his meat when he is hungry then Jesus Christ was to do good and bestow grace upon them that wanted it So also it is said of Christ in Psal 72. which is clearly a prophesie of Jesus Christ that he should come down like raine upon the mowen grasse and as showers that water the earth Now there is nothing comes down more sweetly and freely then the rain upon a dry and thirsty ground 2. Secondly look unto Jesus
a vessel be stopt cast it into the Sea and it will receive no water and the fault is in the vessel which is stopt there is no want of water in the Sea They that have the river-water or conduit-water come into their houses if no water come you must not conclude there is no water in thâ— river or fountain but that the Pipes are either stopt or broken So it is if ever you are straitened you are straitned in your own bowels and not straitened in your God If a house be dark it is not for any want of light in the Sun but for want of windowes in the house So if thou wantest grace it is not for want of grace in Christ but for want of faith in thy soul to draw and derive more grace from Christ 4. Envy not the grace of God in others Though Christ should bestow more grace on others then on thee yet thy eye must not be evil because he is good Thou shouldst not have an envious eye because Christ hath a bountiful hand It is not only a fault in wicked men to envy the grace that is in good men as Cain envied Abel because his sacrifice was accepted and his own rejected but also even good men are too apt to envy one another Iosephs brethren envied their brother because he was beloved of his father and Peter it is thought envied Iohn the beloved disciple But take heed of envy it 's dishonourable to God and often hinders us from receiving mercy and grace from God To envy Christs dispensing of his grace to whom and in what measure he pleases is unbecoming a Christian to rejoyce in others happinesse is to do as the Angels of heaven to envy others good is like the devils in hell Would a father take it well that his children fall out about their portions which their father hath given them God is absolutely free to give one or two or five talents as he pleases and if another have more grace then thou yet be thankful for that grace thou hast and envy no man Lastly Lessen not thy grace thou hast received As there is no sin small because it is an offence against the great God so there is no grace little because it comes from the great God Unthankfulnesse hinders this oyl from running As a man must not be contented with the greatest measure of grace so he must not be unthankful for the least measure of grace Consider it is Jesus Christ that hath begun the work of grace that there is some little good wrought in thee is the work of Christ and he that hath begun a good work will also finish it he that hath given grace a being in thy soul will also strengthen thee with strength in thy soul and perfect what concerneth thee Do not thou thy self quench the flax that begins to smoak nor break the reed that is bruised but be thankful to Christ that hath handled this smoaking flax and wait upon him who wil so accomplish his work that he will send forth judgement unto victory A Funeral Sermon preached by Mr Love at the Funeral of Mistris B. at Lowrence Juâ—y London April 29. 1651. being the last Sermon that ever he preached JOB 30. 23. For I know that thou wilt bring me to death and to the house appointed for all living IN the handling of these words 't is needfull I should dispatch these two things 1. Give you the scope 2. The sense of the words For the first the scope of the words because they are usher'd in with an illative or causal particle For which carries a reference to somewhat that goeth before and that you may distinctly take notice of the reference you must look back to the 18. verse of this chapter there Iob tells you of a strong disease under which he laboured By the great force of my disease is my garment changed it hindâ—th me about as the collar of my coat It seemes the disease was so strong upon him it even strangled his breath it was as a collar about his neck upon the sense of this his disease he breaks out into this holy meditation For I know that thou wilt bring me to death and to the house appointed for all living Now take a hint from the scope and context that sieknesses and diseases they should be remembrancers of us about our dying Sick men should alwayes think with themselves they are dying men and they that die daily need not fear dying suddenly So I come to the sense of the words I know It is not to be understood of a notional or speculative knowledge that doth signifie a bare and naked knowledge of a general truth but such kinde of knowledge as is practical and experimental and so also did Junius translate it This experimental knowledge wrought in Iob holy preparations for death I know and by experience can tell I have such a kinde of knowledge that hath practicalnesse and experience in it That thou wilt bring me to death This shewed the holinesse of Iob in opposition to the doctrine of the Heathens who guest that all such events fell out by fate and fortune and not by the determinate decree and counsel of the most High And to the house appointed for all living Though he doth not speake here where this house is yet it doth in Iob. 17. 13. If I wait the grave is mine house and I have made my bed in the darknesse Now that which was his house must be the house of all living that is the grave Now the grave is compared to an house 1. Alluding to the Egyptian Sepulchâ—es which were made like a house with several arched rooms 2. Because there we dwell in silence Thus ye have the words briefly paraphrased unto you Now I shall give you some practical deduction from them For I know that thou wilt bring me to death These words are the gracious speech of Iob touching his own mortality and in them we have three particulars 1. The Rationality of this speech He brings it in with an illative For 2. The Particularity of it He drawes a particular meditation of death c. Me. â— 3. The piety of it he acknowledges Gods hand in bringing him to death Thou and not chance or fortune For the first the Rationality of it Holy Job doth not speak of his death without some cause but for the ground and reason foregoing By the great force of my disease is my garment changed it bindes me about as the Collar of my Coat and then he breaks out into this holy meditation For I know thou wilt bring me to death From thence observe That it is a very Rational thing in weaknesse to have holy meditations about death Job lay under a disease that even was ready to choak and strangle him and then he breaks out into this holy meditation For I know thou wilt bring me to death c. It is observable the Ancients
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
may be a trouble to thy conscience and an aking to thy heart when thou lyest on thy death bed And though God do not remeÌ„ber the sins of your youth to damne your souls yet he may make you remember them so as to be a trouble to your consciences These things which are the joyes of youth may be the bitter burdens of old age Take heed of laying a loade on thy conscience when thou art young lest God write bitter things against thee when old and make thee to possesse the sins of thy youth and fill thy bones with the sins of thy youth A second use of reproofe of two sorts of people First Of those who instead of being good when young are wicked when they are young such as fill their youth with manifold evils Usually youth is subject to these evils 1. Pride is the sin of youth a Preacher must not be a young novice lest he be lifted up with pride 2 Rashnesse and indiscretion is usually the sin of a young head Exhort young men saith Paul to Titus to be soberâ—minded to be discreet or wise how rash and heady was the counsell of the young men to Rehoboam which made him lose his Kingdom yeeres teach experience 3. Lustfulnesse which was the ground of Paul's caution to young Timothy It Timothy who was so abstemious a man that Paul gave him advice to drink some wine with his water had need of this caution how much more have they that are not so exercised in duties of mortification Which gave Solomon ground to give that counsel Put away the euils of thy flesh for childhood and youth are vanity He was a young man that followed the harlot to her house 4. Ficklenesse and unsetlednesse of judgement and therefore in times of errour the younger sort are most subject to be seduced Children are tossed to and fro with every winde of doctrine the hebrew calls a young man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies to tosse to and fro intimating that they are unsetled and unstaied in their judgements and resolutions How soon was the minde of that rich and forward young man changed mentioned in the Gospel 5. To scoffe and condemn the aged they were children who did mock the aged Prophet the young men derided Job 6 Sensual pleasures and pastimes they do rejoyce and chear their hearts in the days of their youth Sampson made a feast for so used the young men to do Secondly Reproof lights heavily on those who seem to be good in their youth but in their old age cast off goodness how many are like Joash who seemed to be a good young man whilst he seemed to be under the tuition of Jehojada but when he was dead how did he break out How many are there in the world who have lost their affection and desires after God which they had in their youth It was a brand set upon Solomon who though when young was well taught by his mother yet when he grew old his wives turned away his heart from God So David had his first days which were better then his last Even so amongst us we have too many who when they were young did love Religion and delight in Ordinances and when they became old have abated exceedingly which may make them to fear the sincerity of their goodness for he that is truly good in youth will be so in his old age A second remarkable circumstance is this that this young Abijah was good in the house of Jeroboam Whence observe That it is a great commendation for men to retein their goodness whilest they live in bad places and families That this is so we may see by that commendable mention the Scriptures make of such as were good in evill places Thus God commends the Church of Pergamus I know thy works and where thou dwellest even where Satans seat is and thou holdest fast my name and hast not denied my faith even in those days wherein Antipas my faithful Martyr who was slain amongst you where Satan dwelleth Pergamus was a City more given to Idolatry then all the Cities of Asia and yet there were some that held fast the name of Christ and did not deny his faith to be a Saint in Nero 's family is very commendable And the reason thereof is 1. Because many of Gods children have failed and abated much of their goodnesse in bad places How did Peter fall in the High Priests Hall though when in good company he was zealous yet there he denied Christ So Abraham when he was in Gerar and Isaac also denied their wives so Joseph in Pharaoh's Court and learn't the Court Oath to swear by the life of Pharaoh Hence God commands the children of Israel not to mixe themselves with the Heathens lest they learn their manners and customs Bad places are like bad aire for zeale to breath in as sheep amongst brairs lose part of their fleece so good men in bad company lose part of their goodnesse As one scabbed sheep may infect a whole flock so one root of bitterness may spring up and defile many 2. Reas Because it is a cleer evidence of the sincerity of a mans goodness to be good in a bad place This shews thy grace to be grace indeed when thou hast discouragements to be good and then art holy this is a demonstration that thou art sincerely good and that thy goodness is not counterfeit and taken up upon any sinister and hypocritical end It is good to be good with the good but it is most excellent to be good amongst the bad and to be best amongst the worst From hence learn the power and unlooseableness of saving grace grace makes a man good in the worst times let a man be cast into prison or bad company which is the worst temptation yet he shall not lose his grace true grace is compared to oyle now cast oyl into a vessel of water and the oyl will not mix with the water but will lie on the top grace will swim upon the water of temptation As all the water in the salt sea cannot make the fish salt so all the wicked in the world cannot change the nature of grace a good man like the fish retains his goodness in bad places thus Joseph retained his goodnesse in the Court of wicked Pharaoh Nehemiah in the Court of Artaxerxes Obadiah in Ahab's Court Daniel in Nebuchadnezzars the Saints in Nero's houshold and Abijah in wicked and idolatrous Ieroboam's house Though it be a commendable thing to be good in bad places yet you ought to bewail your living in bad places it is your misery though not your sin thus did Isaiah Wo is me I am undone because I am a man of unclean lips and I dwell in the midst of a people of unclean lips so David Wo is me that I dwell in
there is no comparison between our light duties and eternal weight of glory The Church in the Canticles is described according to the several parts of her body Her voice is sweet her Countenance comely and her Doves eyes are btautifull Behold thou art fair my Love saith Christ thou hast Doves eyes thy Cheekes are comely with rowes of Jewels and thy neck with chains of Gold Now it is very observable that though Christ commends the Churches Eyes her Hair her Teeth her Lips and Speech her Temples her Breasts her Neck c. yet he doth not commend her hands to shew that though she be adorned with many graces as with so many beautiful ornaments and cōmely lineaments yet she merits nothing at the hands of Christ by all her doings The Churches beauty is perfect through the comelinesse of Christ That believers ought not to rest satisfied with the small measures of grace they have received though a little grace may bring you to heaven yet you are not to take up therewith but if you have got a little grace labour for more and to quicken you hereunto Consider 1. Small measures of grace are not so sensible and evidential to your selves little things because they are little are not seen There may be a little dust hovering up and down in the aire yet because it is small we see it not this i◠the reason why Christians doubt grace is little and therefore it is not discern'd Compare Mat. 8. 28. with Mar. 4. 40. and we shal finde that in Matthew Christ saith in his reproof to his disciples O ye of little faith And in Mark How is it that ye have no faith You may from the variety of these expressions gather this that a little faith unexercised as to comfort is as good as no faith it was so little it was as good as none in that particular exigence they were in you may have a little grace and yet as to comfort that little and weak grace may not further thee in a way of strong consolation Not but that a weak Christian is accepted that the weaker Christian may lie in his Fathers bosome yet it is the strength of grace that gives us strong consolation 2. Consider that small measures of grace though they may bring you to heaven yet they are not so usefull to others a weak Christian cannot do much good in Christian converse because they want judgement and experience in the wayes of God and therfore such are not to be received to doubtfull disputations but are to be born withal Spiritual and strong Christians are most useful Young converts are not fit for some exercises about Religion they are not fit to strengthen others When thou art converted strengthen thy brethren It is not to be understood of his first conversion but of his Progresse in Religion as if Christ had said when thou art strengthned thy self strengthen thy brethren There are some duties which young converts are not fit for A piece of new cloth is not fit for an old garment neither old bottles fit for new wine Pareus and most Expositors refer that place to that case of conscience Why Christs disciples did not fast often They were like old and weak bottles and so were not fit for that strong duty which was as new wine and would be apt to break them Christ said to his disciples That he had many things to say unto them which in regard of their weaknesse they were not then able to hear 3 Nor are small measures of grace so honourable to God God is glorified when his people bear much fruit Much meanes and paines and little fruit is a shame to the Vine dresser and therefore believers must not rest satisfied with smal measures of grace It is our duty to improve those smal measures of grace which God hath given us And consider As he that is faithfull in a little God will make him ruler over much Use of grace will increase it yet if thy grace be increased ascribe all to God it is Gods pound and not thy pains hath gained 1. Vse is of comfort to weak Christians to those young Abijahs in whom there is found but some little good Let such know to their comfort 1. Though thy grace be but little in quantity yet it is much in value A pearle though but litle in substance yet it is of great worth so a little grace is of great value The heart of a wicked man is nothing worth you may have much knowledge and seeming grace but no true worth A shop full of barrels will not make a man rich unlesse those vessels be full of commodities gifts as to heaven are but the lumber of a Christian it is grace that makes him rich towards God 2. Though thy grace be little for the present yet it will grow for the future to a greater measure The little grain of Mustard-seed the least of seeds will in time grow up to a tree Grace is fitly compared to leaven which is of a spreading nature to the cloud which the Prophets servant saw and to the waters of the Sanctuary which did all increase An Infant of dayes shall proceed by degrees till he become like the Ancient of dayes perfect as his heavenly Father is perfect Naturalists observe that the seeds of the Cypresse-tree are very small and yet of them proceeds a very high tree Such is the birth and growth of grace 3. The little measure of grace once begun in the soul shall be perfected God wil not break the bruised reed nor quench the smoaking flax until judgment be perfected in victory By judgment is meant there the work of Sanctification till that comes to be prevalent over corruption Paul was confident That the that bad begun a good work in them would finish it unto the day of Jesus Christ The Lord is faithful and will doe it God hath commanded us to go on to perfection and he doth not command impossibilities God blames men of folly in not proceeding to finish when they have begun to build God will never begin to reare up a structure of grace and never finish it Besides God hath promised to perfect that which concerns his servants 4. The weakest Christian hath grace alike for quality though not for quantity though thy grace be not so much yet it is as true as others though but a convert of yesterday yet grace as true as of an old Stander in Religion Faith is alike precious in all believers for quality though not for quantity Faith in all believers is alike 1. In respect of the Author God 2. The Object it holds upon the same Christ 3. The Means of working it are the same viz. the Word and Spirit A little grace is true grace Fire in the sparke is as well fire as the flame the filings of gold are
One siphorus v. 16. from whence may be observed That the good example of good men should be an argument to us to increase in goodnesse If it referre to the 15. verse This thou knowest that all they which are in Asia be turned away from me of whom are Phygellus and Hermogenes and thus Theodoret refers it Then observe That other mens Apostacy from the Profession of grace should make the godly more careful to grow strong in grace But I shall handle the text without any relative consideration Be strong in the grace which is in Christ Jesus Timothy may be considered in a double capacity either as a Minister or as a private Christian If as a Minister then the force of the exhortation lies in this that he should increase in ministerial gifts and graces whence may be observed That Ministers of all men should grow in the truth and in Ministerial gifts because as they grow so will the people grow under their Ministry Ministers do receive grace and Apostleship for obedience to the faith among all Nations Rom. 1. 5. And grace is given unto them that they may preach unto others the unsearchable riches of Christ Eph. 3. 8. 2. If he be considered as a private Christian then he is exhorted not to content himself with grace received but to labour after more strength of grace Be strong in the grace which is in Christ Jesus Grace may be said to be in Christ two waies either 1. As the subject recipient of grace or 2. As a fountain redundant and overflowing to his people Grace is in Christ in all fulnesse from whence his people receive grace for grace There are two observations which I shall note from the words considering the exhortation without reference to what went before or follows after That believers are not to rest satisfied in weak measures of grace already received but to endeavour to attain greater strength of grace That Christ is the subject in which all grace is and the fountain from which believers must receive all their grace In the opening of the first doctrine the first thing is to make it appeare That believers must not rest satisfied with weak measures of grace received but must labour after more grace And this I shall prove 1. By instances of two sorts 1. That believers have grown from weak grace to strong grace who out of weaknesse were made strong There are expositors who refer this place to Hezekiahs recovery 1 Kin. 20. but it may have a more general extent and application The Psalmist speaking of Gods people saies he They go from strength to strength every one of them in Zion appears before God It is true the proper reference of these words is to the Jewes going up to Jerusalem to worship when the males went thrice a yeere up to Jerusalem to worship according to the law Exod 23. 14 17. yet Ainsworth understands it of our growth in grace so we are said to be changed from glory to glory that is from little degrees of grace to greater grace is but glory begun and glory is but grace perfected true grace is still aspiring unto perfection and therefore sayes Paul if by any means I might attain the Resurrection of the dead his meaning is that I may attain that perfection of holinesse which accompanies the state of the Resurrection a Metonymie of the subject for the adjunct he is still pressing forward that he might attain further degrees of grace and for that end Paul he forgat what was behind and reached forth to those things that were before ver 13. And though Paul Eph. 3. 4. had very great knowledge in the mysterie of Christ yet he stil desired to know more and more of Christ 2 By instances wherein Gods people have prayed for the strength of grace I how my knees sayes Paul unto the Father of our Lord Jesus Christ that he would grant unto you according to the riches of his glory to be strengthned with might by his Spirit in the inner man And speaking of the Romans Rom. 15. 13 14. he sayes I am perswaded you are full of goodnesse and knowledge yet because the best and most learned know but in part and see but darklie through a glasse 1 Cor. 13 12. he prays that God would fill them with all joy and peace in believing that they might abound in hope through the power of the holy Ghost So he prayes that their love might abound more and more in knowledge and in all judgement and that they may be filled with the knowledge of his will in all wisdom and spirituall understanding that they might walk worthy of the Lord unto all pleasing and be fruitfull in every good work increasing in the knowledge of God Thus Gods people have prayed for a further increase in grace Paul after his conversion increased more in strength whereby he was enabled to confound the opposing Jewes at Damascus Acts 9. 22. 2. By Commands Leaving the first principles of the doctrine of Christ we must goe on to perfection we must give diligence to adde grace to grace so we are commanded to be strong in the Lord to stand fast in the faith to quit your selves like men and be strong and to abound more and more Many such commands are scattered up and down the Scripture which shews our duty to grow more and more and to attain unto greater measures of grace 3. By promises that Gods people shall do so The path of the just is as the shining light that shineth more and more unto the perfect day that is they shall increase more and more in strength Gods gentlenesse makes his people great and inlargeth their steps under them The feeble among them at that day shall be as David and the house of David shall be as God as the Angel of the Lord before them Pareus in his short notes which he cals his Adversaria saith He that is weak in faith shall be as David strong in faith Why should believers not rest satisfied with the first beginnings of grace but labour to be grown and strong Christians The reasons may be drawn 1. Partly from the necessity of it Why you must doe it And 2. From the danger If you doe it not 1. From the necessity of it there are these reasons 1. If you consider the strong temptations you are like to meet withall from the divel We are therefore commanded to be strong in the Lord to put on the whole Armour of God that we might be able to stand against the wiles of the devil For we wrestle not against flesh and blood but against Principalities and Powers and against the Rulers of the darknesse of this world Now shall the divel be strong and armed and shal we be content to be unarmed and weak Christians it is worth your noting in the