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A RECEITE FOR GRACE. 2. COR. 6.1. Wee therefore, as workers together, doe beseech you, that you receiue not the grace of God in vaine.
A RECEITE FOR GRACE. 2. COR. 6.1. we Therefore, as workers together, do beseech you, that you receive not the grace of God in vain.
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IT is wittily obserued, that all the Epistles of Paul stand on two legs; that is, Doctrine, and Exhortation:
IT is wittily observed, that all the Epistles of Paul stand on two legs; that is, Doctrine, and Exhortation:
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therefore to trouble you with no further circumstances;
Therefore to trouble you with no further Circumstances;
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this Scripture, my Text, is nothing else but an exhortation to reduce the wandring Corinthians from their disobedience and ignorance, to the carefull practice of religious holinesse.
this Scripture, my Text, is nothing Else but an exhortation to reduce the wandering Corinthians from their disobedience and ignorance, to the careful practice of religious holiness.
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And for as much as they haue heard the voices of Christs spirituall Trumpetters (now a good space) threatning the iudgements and fierce wrath of God against the obstinate and impenitent sinner,
And for as much as they have herd the voices of Christ spiritual Trumpeters (now a good Molle) threatening the Judgments and fierce wrath of God against the obstinate and impenitent sinner,
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and proclaiming the free pardon of Gods rich mercy, to all that truly repent, and vnfainedly beleeue his holy Gospell:
and proclaiming the free pardon of God's rich mercy, to all that truly Repent, and unfeignedly believe his holy Gospel:
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that therefore they would no longer dis-hearten their teachers, and despise the Grace that is brought vnto them by our Lord and Sauiour Iesus Christ,
that Therefore they would no longer dishearten their Teachers, and despise the Grace that is brought unto them by our Lord and Saviour Iesus christ,
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and so forsake their owne mercy:
and so forsake their own mercy:
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but humbly to submit themselues in all obedience vnto those holy counsels, and walke worthy of their vocation in newnesse of life;
but humbly to submit themselves in all Obedience unto those holy Counsels, and walk worthy of their vocation in newness of life;
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that others may glorifie God for their gracious conuersion, and holy conuersation.
that Others may Glorify God for their gracious conversion, and holy Conversation.
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Now for our better ease in proceeding to handle these words, let vs obserue these circumstances following:
Now for our better ease in proceeding to handle these words, let us observe these Circumstances following:
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First, the Apostles vnity and consent with the other teachers, in these words, Wee are workers together. Secondly, his humility, in these words, doe therefore beseech you. Thirdly, his fidelity, in these words, that you receiue not the grace of God in vaine. Now repeat all the Text. First, to speake of vnity:
First, the Apostles unity and consent with the other Teachers, in these words, we Are workers together. Secondly, his humility, in these words, do Therefore beseech you. Thirdly, his Fidis, in these words, that you receive not the grace of God in vain. Now repeat all the Text. First, to speak of unity:
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we reade, that vnity is said to be vnderstood three waies:
we read, that unity is said to be understood three ways:
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first, it must be within vs touching our selues, by an absolute assent, & consent of al our vnderstanding parts, that the mind may be settled, as Dauids was, who said, O God, my heart is ready, &c. that is, that we may be firme and stable in all our counsels and resolutions:
First, it must be within us touching our selves, by an absolute assent, & consent of all our understanding parts, that the mind may be settled, as David was, who said, Oh God, my heart is ready, etc. that is, that we may be firm and stable in all our Counsels and resolutions:
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for the Apostle saith, A wauering minded man is vnstable in all his wayes. Secondly, it must bee in vs touching God, by faith and loue; for faith vniteth our vnderstanding; for the Apostle Says, A wavering minded man is unstable in all his ways. Secondly, it must be in us touching God, by faith and love; for faith uniteth our understanding;
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and loue, our affection vnto God: while we endeuour to keepe the vnity of the Spirit in the bond of peace.
and love, our affection unto God: while we endeavour to keep the unity of the Spirit in the bound of peace.
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Thirdly, it must be in vs touching our neighbour, by brotherly loue: Thirdly, it must be in us touching our neighbour, by brotherly love:
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for it is meet that he which is vnited vnto God, should bee in vnity with all the world:
for it is meet that he which is united unto God, should be in unity with all the world:
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as the Apostle speaketh elsewhere, Aboue all things put on loue, which is the bond of perfectnesse,
as the Apostle speaks elsewhere, Above all things put on love, which is the bound of perfectness,
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and let the peace of God rule in your hearts, to the which you are called in one body: and let the peace of God Rule in your hearts, to the which you Are called in one body:
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and this is the vnity heere meant, Behold how good and ioyfull a thing it is, brethren to dwell together in vnity.
and this is the unity Here meant, Behold how good and joyful a thing it is, brothers to dwell together in unity.
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The Apostle Paul not presuming to build the faith of the Church vpon the foundation of his owne doctrines onely, confesseth himselfe to be but a fellow-labourer, saying, Wee together are Gods labourers:
The Apostle Paul not presuming to built the faith of the Church upon the Foundation of his own doctrines only, Confesses himself to be but a Fellow-laborer, saying, we together Are God's labourers:
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ye are Gods building, and Gods husbandry. you Are God's building, and God's Husbandry.
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Our Sauiour Christ chose twelue Disciples, whom he sent forth to minister comfort to the Elect of God,
Our Saviour christ chosen twelue Disciples, whom he sent forth to minister Comfort to the Elect of God,
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as well by doctrine as by miracles, wrought among them: and there arose a strife amongst them, which of them should be the chiefest:
as well by Doctrine as by Miracles, wrought among them: and there arose a strife among them, which of them should be the chiefest:
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but hee told them plainly, The Kings of the Gentiles raigne, &c. but it shall not be so:
but he told them plainly, The Kings of the Gentiles Reign, etc. but it shall not be so:
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but let the greatest among you be as the least, and the chiefest as he that serueth. but let the greatest among you be as the least, and the chiefest as he that serveth.
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In the members of the body, all are not created for one seruice; and, all the members haue not one office:
In the members of the body, all Are not created for one service; and, all the members have not one office:
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for the eye cannot say to the hand, I haue no need of thee; nor the head vnto the feet, I haue no need of you;
for the eye cannot say to the hand, I have no need of thee; nor the head unto the feet, I have no need of you;
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yea much rather, those members of the body that seeme to be most feeble, are most necessary. yea much rather, those members of the body that seem to be most feeble, Are most necessary.
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Thus you see, as in the building of an house, all are not master-builders;
Thus you see, as in the building of an house, all Are not master-builders;
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but some are bringers of stone, some hewers of stone, and some are appointed to bee drawers of water,
but Some Are bringers of stone, Some hewers of stone, and Some Are appointed to be drawers of water,
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and hewers of wood in the Lords house, yet all but fellow-seruants to God the great King, and fellow-labourers in Gods Church.
and hewers of wood in the lords house, yet all but Fellow servants to God the great King, and Fellow-labourers in God's Church.
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What a shame and scandal then must needs come vpon the Church, when some will domineere most imperiously,
What a shame and scandal then must needs come upon the Church, when Some will domineer most imperiously,
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and some of necessity shall be forced to serue as slaues, and to performe their daily taske for scorning taunts? Our Apostle speaketh in another place thus, I am the least of the Apostles, not worthy to be called an Apostle (for who is worthy of these things?) yet I haue laboured more than they all:
and Some of necessity shall be forced to serve as slaves, and to perform their daily task for scorning taunts? Our Apostle speaks in Another place thus, I am the least of the Apostles, not worthy to be called an Apostle (for who is worthy of these things?) yet I have laboured more than they all:
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so it is most miserable, if any spirituall labourers should bee forced to take vp the iust complaint of churlish Nabals seruants, and say to their Mistrisse the Church,
so it is most miserable, if any spiritual labourers should be forced to take up the just complaint of churlish Nabals Servants, and say to their Mistress the Church,
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Surely euill will come vpon our Master, and all his family, for he is so wicked that a man cannot speake to him.
Surely evil will come upon our Master, and all his family, for he is so wicked that a man cannot speak to him.
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But my purpose is onely to apply this doctrine to you, beloued. Behold, the Master is maintained by the diligence of his seruants;
But my purpose is only to apply this Doctrine to you, Beloved. Behold, the Master is maintained by the diligence of his Servants;
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the seruants are all vnder the same subiection and obedience to their Master:
the Servants Are all under the same subjection and Obedience to their Master:
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shall hee therefore that is put in the chiefe place, smite the seruants, and the maids,
shall he Therefore that is put in the chief place, smite the Servants, and the maids,
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and eate and drinke with the drunken? Surely the master of that seruant shall come in a day when he thinketh not, and in an houre when he is not aware,
and eat and drink with the drunken? Surely the master of that servant shall come in a day when he Thinketh not, and in an hour when he is not aware,
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and shall cut him off, and giue him his portion with the vnbeleeuers. and shall Cut him off, and give him his portion with the unbelievers.
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I feare, it is a fashion amongst many masters, that the Master will make small conscience in the vsage of his seruants (for the most part) although they bee their chiefe vpholders.
I Fear, it is a fashion among many Masters, that the Master will make small conscience in the usage of his Servants (for the most part) although they be their chief upholders.
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But let them know, they also haue a Master in heauen.
But let them know, they also have a Master in heaven.
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And I feare also, that too many seruants will bee dogged to their fellowes, if they bee but a little inseriour vnto them, in time, or place:
And I Fear also, that too many Servants will be dogged to their Fellows, if they be but a little inseriour unto them, in time, or place:
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but (I say vnto you, from the powerfull authority of Iesus Christ) it should not be so.
but (I say unto you, from the powerful Authority of Iesus christ) it should not be so.
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Follow the example of this blessed Apostle;
Follow the Exampl of this blessed Apostle;
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and if you be workers together, liue in vnity of loue, and peaceably one with another:
and if you be workers together, live in unity of love, and peaceably one with Another:
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and so no doubt but the God of peace shall make you prosperous, with the rich blessings of his abundant loue for euermore.
and so no doubt but the God of peace shall make you prosperous, with the rich blessings of his abundant love for evermore.
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Secondly, we are to obserue this blessed Apostles humility, in these words, I beseech you. It is truly reported by a reuerend Doctor, that the Ministers duty is set foorth at large,
Secondly, we Are to observe this blessed Apostles humility, in these words, I beseech you. It is truly reported by a reverend Doctor, that the Ministers duty is Set forth At large,
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and that most sweetly, in 1. Corinth. 4. and in this present Chapter of my Text. The Lambe of God, Christ Iesus, sent foorth his Disciples, to be Lambes amongst Wolues, not Wolues amongst his holy Lambes;
and that most sweetly, in 1. Corinth. 4. and in this present Chapter of my Text. The Lamb of God, christ Iesus, sent forth his Disciples, to be Lambs among Wolves, not Wolves among his holy Lambs;
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and he called Peter to feed them, and not to fight with them.
and he called Peter to feed them, and not to fight with them.
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And the Apostle Peter himselfe tels vs, We must be labourers in Gods vineyard, not Lords ouer Gods heritage:
And the Apostle Peter himself tells us, We must be labourers in God's vineyard, not lords over God's heritage:
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Spiritus Dei, nec mendax, nec mordax: He that hath the Spirit of God, is neither a lyar, nor a reuiler:Spiritus Dei, nec mendax, nec mordax: He that hath the Spirit of God, is neither a liar, nor a reviler:
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they must bee Doues, not Serpents; Lambes, not Dogs; without gall, without sting, without byting; that is, they must study to bee loued, not lothed, for their doctrine.
they must be Dove, not Serpents; Lambs, not Dogs; without Gall, without sting, without biting; that is, they must study to be loved, not loathed, for their Doctrine.
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And heere let mee tell you (beloued) though some be of a generous, hopefull disposition,
And Here let me tell you (Beloved) though Some be of a generous, hopeful disposition,
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euen such as will bee easily drawne by good words, to doe good;
even such as will be Easily drawn by good words, to do good;
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yet this Age affoords so many obstinate Atheists that will not know God, and so many hypocrites and Machiauilians, that will not obey God in Spirit and truth,
yet this Age affords so many obstinate Atheists that will not know God, and so many Hypocrites and Machiavellians, that will not obey God in Spirit and truth,
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but follow after vanity and lyings, that scarce can most forcible arguments driue them from their wicked errours. Heere I accuse none:
but follow After vanity and lyings, that scarce can most forcible Arguments driven them from their wicked errors. Here I accuse none:
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let euery mans conscience be his owne iudge.
let every men conscience be his own judge.
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Thus our Apostle, after long labour amongst the Corinthians, finding them diligent obseruers of his doctrine, reioyceth for the confidence hee hath of them,
Thus our Apostle, After long labour among the Corinthians, finding them diligent observers of his Doctrine, rejoices for the confidence he hath of them,
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as in the next Chapter, at the last verse:
as in the next Chapter, At the last verse:
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and therefore now hee teacheth them no more with a rod, but with loue, and in the spirit of meeknesse. Ye are a building, beloued:
and Therefore now he Teaches them no more with a rod, but with love, and in the Spirit of meekness. You Are a building, Beloved:
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and yee know euer, the building will decay without repairing.
and ye know ever, the building will decay without repairing.
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Doctrines for faith, and exhortations for life and manners, are the only meanes which the Ministers of Christ must vse for the repairing of mans decaying soule.
Doctrines for faith, and exhortations for life and manners, Are the only means which the Ministers of christ must use for the repairing of men decaying soul.
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Therefore suffer the words of exhortation gladly, knowing that you are bettered thereby in the estate of your soules, concerning God, your selues, and all the world.
Therefore suffer the words of exhortation gladly, knowing that you Are bettered thereby in the estate of your Souls, Concerning God, your selves, and all the world.
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An excellent example we haue from our Sauiour himselfe, Discite ex me, quia mitis & humilis sum corde:
an excellent Exampl we have from our Saviour himself, Discite ex me, quia mitis & Humilis sum cord:
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Learne of me, that I am meeke and lowly in heart. Learn of me, that I am meek and lowly in heart.
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And surely, if reuerent humility had not been the best ornament for vs, Christ himselfe would neuer haue been a patteme of that glory vnto vs:
And surely, if reverent humility had not been the best ornament for us, christ himself would never have been a patteme of that glory unto us:
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but as the Apostle sheweth elsewere, I beate downe my body, lest I should teach others,
but as the Apostle shows elsewhere, I beat down my body, lest I should teach Others,
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and be my selfe a Cast-away. and be my self a Castaway.
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So I pray and beseech you, holy Fathers, and reuerend brethren, that you take heed vnto your selues,
So I pray and beseech you, holy Father's, and reverend brothers, that you take heed unto your selves,
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and to your doctrine, to continue therein, that so you may saue your selues, and them that heare you.
and to your Doctrine, to continue therein, that so you may save your selves, and them that hear you.
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Consider, how vile a reproch it must needs bee vnto the Gospell of Iesus Christ,
Consider, how vile a reproach it must needs be unto the Gospel of Iesus christ,
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if we shall teach others to obey that, which our selues will by no meanes endure:
if we shall teach Others to obey that, which our selves will by no means endure:
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as the Scribes and Pharises laid heauie loads on the people, which themselues would not touch with the least of their fingers.
as the Scribes and Pharisees laid heavy loads on the people, which themselves would not touch with the least of their fingers.
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Therfore this blessed Apostle doth teach the same thing which he did practise; and as he was humble of life in his publike conuersation;
Therefore this blessed Apostle does teach the same thing which he did practise; and as he was humble of life in his public Conversation;
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so in the humility of words he frames his exhortation with gentle perswasions, to winne them to God, and to doe good.
so in the humility of words he frames his exhortation with gentle persuasions, to win them to God, and to do good.
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And surely, in denouncing the threatned iudgements of God, no doubt it is (as I my selfe haue obserued by experience) great ease and comfort to the sinners soule,
And surely, in denouncing the threatened Judgments of God, no doubt it is (as I my self have observed by experience) great ease and Comfort to the Sinners soul,
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if in condoling sorrow, with all meeknesse and humility, they doe beseech that may command:
if in condoling sorrow, with all meekness and humility, they do beseech that may command:
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that is, if wee doe so teach the people, that by our gentle words, and humble speeches, they may conceiue our louing compassion towards them.
that is, if we do so teach the people, that by our gentle words, and humble Speeches, they may conceive our loving compassion towards them.
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And as the Iewes said of Christ, when they saw him weeping for the hardnesse of their hearts, at Lazarus graue, Behold how he oued him!
And as the Iewes said of christ, when they saw him weeping for the hardness of their hearts, At Lazarus graven, Behold how he oued him!
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So the people, when they shall behold the Preacher stand ouer the graues of their soules (now dead by sinne) crying out,
So the people, when they shall behold the Preacher stand over the graves of their Souls (now dead by sin) crying out,
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and proclaiming the vengeance of God against euery sin, and weeping for the daughter of Sion,
and proclaiming the vengeance of God against every since, and weeping for the daughter of Sion,
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because of the neemesse of her iudgement, and for the hardnesse of her heart, that at the least they may be forced to say within themselues, Behold how he loueth vs!
Because of the neemesse of her judgement, and for the hardness of her heart, that At the least they may be forced to say within themselves, Behold how he loves us!
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It may be the best meanes also to prouoke them to consider of the estate of their soules,
It may be the best means also to provoke them to Consider of the estate of their Souls,
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and to search and try out all their wayes, and to turne againe vnto the Lord.
and to search and try out all their ways, and to turn again unto the Lord.
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Thus let our charitable compassion in teaching, win the people to contrition and conuersion; and let the hearers teares be the Preachers praise.
Thus let our charitable compassion in teaching, win the people to contrition and conversion; and let the hearers tears be the Preachers praise.
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And here I must admonish you, beloued, that you doe not rashly and vnreuerently accuse your Teachers;
And Here I must admonish you, Beloved, that you do not rashly and unreverently accuse your Teachers;
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and when they generally aime to smite at sin with the two edged Sword (Gods Word) that then you make no priuate or particular application of his words against his meaning.
and when they generally aim to smite At since with the two edged Sword (God's Word) that then you make no private or particular application of his words against his meaning.
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For we come not, as Nathan did to Dauid, poynting at the sinner, to say, Thou art the man: but as the sower that comes to sowe his seed,
For we come not, as Nathan did to David, pointing At the sinner, to say, Thou art the man: but as the sour that comes to sow his seed,
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if it lighteth on stony ground, where it cannot take root, that is, hearts so hardened by sinne, that they cannot repent;
if it lights on stony ground, where it cannot take root, that is, hearts so hardened by sin, that they cannot Repent;
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we sorrow that we haue laboured in vaine, and may iustly take vp Saint Peters complaint to our Sauiour, that we haue fished all night, and caught nothing.
we sorrow that we have laboured in vain, and may justly take up Saint Peter's complaint to our Saviour, that we have fished all night, and caught nothing.
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And if our seed fall by the high-way-side, as when we speake to vnprepared hearers, where the fowles of the ayre gather it vp;
And if our seed fallen by the high-way-side, as when we speak to unprepared hearers, where the fowls of the air gather it up;
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such are wandring lookes, idle apparell, vnreuerent gesture of the body, & the like; stil we haue cause to mourne, because you sorrow not:
such Are wandering looks, idle apparel, unreverent gesture of the body, & the like; still we have cause to mourn, Because you sorrow not:
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or if our seed fall among thornes, where the couetous cares of the world, the lustfull pleasures of the flesh,
or if our seed fallen among thorns, where the covetous Cares of the world, the lustful pleasures of the Flesh,
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and the diabolicall life of pride spring vp to choke the Word, and to catch and cauill at him that sowed the Word;
and the diabolical life of pride spring up to choke the Word, and to catch and cavil At him that sowed the Word;
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yet still we must arme our selues to beare this iniurie.
yet still we must arm our selves to bear this injury.
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But if our seed fall vpon the good ground of a sanctified heart, an honest heart prepared to receiue the Word with ioy,
But if our seed fallen upon the good ground of a sanctified heart, an honest heart prepared to receive the Word with joy,
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and to imbrace the Teachers thereof with delight:
and to embrace the Teachers thereof with delight:
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lo, those are easily moued with our doctrines, and sweetly drawn by our entreatings to bring forth the fruits of a godly life, in the holinesse of their conuersation.
lo, those Are Easily moved with our doctrines, and sweetly drawn by our entreatings to bring forth the fruits of a godly life, in the holiness of their Conversation.
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And these we doe beseech, and for their sakes, and by their examples all the rest, that they receiue not the grace of God in vain.
And these we do beseech, and for their sakes, and by their Examples all the rest, that they receive not the grace of God in vain.
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And so I come to the last and great part of my Text, the Apostles fidelity, who laboureth to teach that onely vnto them, which is most profitable for them,
And so I come to the last and great part of my Text, the Apostles Fidis, who Laboureth to teach that only unto them, which is most profitable for them,
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namely, how to retaine the grace of God, and that they in no wise receiue the same in vaine.
namely, how to retain the grace of God, and that they in no wise receive the same in vain.
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Thirdly and lastly, in speaking of the Apostles fidelity, marke heere how hee doth not seeke to please them with words,
Thirdly and lastly, in speaking of the Apostles Fidis, mark Here how he does not seek to please them with words,
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but in soundnesse of doctrine doth instruct them, and teach them the way that they should chuse;
but in soundness of Doctrine does instruct them, and teach them the Way that they should choose;
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namely, that they may grow in grace, and not to receiue the grace of God in vaine.
namely, that they may grow in grace, and not to receive the grace of God in vain.
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Amongst many other attributes and titles whereby God is described, he is called Gracious: not for that onely he is so in himselfe;
among many other attributes and titles whereby God is described, he is called Gracious: not for that only he is so in himself;
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but because he gratifieth all sorts. This word Grace, is vnderstood three manner of wayes:
but Because he gratifieth all sorts. This word Grace, is understood three manner of ways:
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1. Sometimes it is taken for grace and fauour, by which a man (through his gracious carriage, in word and conuersation) becommeth acceptable,
1. Sometime it is taken for grace and favour, by which a man (through his gracious carriage, in word and Conversation) becomes acceptable,
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and obtaineth grace and fauour in the eyes of all that are not enuious; and so he giueth grace to the humble:
and obtaineth grace and favour in the eyes of all that Are not envious; and so he gives grace to the humble:
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and so Iesus grew in wisedome and stature, and in grace and fauour with God and men.
and so Iesus grew in Wisdom and stature, and in grace and favour with God and men.
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2. Sometimes it is taken for the vndeserued grace and fauour, which is offered to any out of good will;
2. Sometime it is taken for the undeserved grace and favour, which is offered to any out of good will;
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or to an offendour, after some iniury receiued at his hands: as when the King pardoneth offendors, and one forgiuing another their trespasses.
or to an Offender, After Some injury received At his hands: as when the King Pardoneth offenders, and one forgiving Another their Trespasses.
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So Noah found grace in the sight of the Lord, when all the rest of the world were drowned, saue onely himselfe and his small Family. So Noah found grace in the sighed of the Lord, when all the rest of the world were drowned, save only himself and his small Family.
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And so the Angel told Mary, that she had found grace and fauour with God.
And so the Angel told Marry, that she had found grace and favour with God.
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Therefore without any merit of hers at all, it pleased God to chuse this Virgin, aboue all other Virgins in the world, to beare his Sonne, her Sauiour, in her wombe.
Therefore without any merit of hers At all, it pleased God to choose this Virgae, above all other Virgins in the world, to bear his Son, her Saviour, in her womb.
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Thus Paul also, by the grace of God, became a faithfull Preacher to the Church of God, that a little before was a cruell persecutor of the same;
Thus Paul also, by the grace of God, became a faithful Preacher to the Church of God, that a little before was a cruel persecutor of the same;
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and now became a chosen Vessell to beare the Name of God vnto the Gentiles.
and now became a chosen Vessel to bear the Name of God unto the Gentiles.
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3. Sometimes it is taken for those gifts that come of Gods grace, and that as well such naturall graces, (such are faith, repentance, 3. Sometime it is taken for those Gifts that come of God's grace, and that as well such natural graces, (such Are faith, Repentance,
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and all the godly motions of an holy soule) (as Lydia when she beleeued, Peter when hee repented,
and all the godly motions of an holy soul) (as Lydia when she believed, Peter when he repented,
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and Iob, when hee trusted God) as also vnnaturall gifts; such are knowledge, vnderstanding, vtterance, and grace.
and Job, when he trusted God) as also unnatural Gifts; such Are knowledge, understanding, utterance, and grace.
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Grace is effectually in the Elect, by the sense, knowledge, and effects thereof;
Grace is effectually in the Elect, by the sense, knowledge, and effects thereof;
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but simply it is in God alone, in whom all vertues are most perfect and absolutely excellent;
but simply it is in God alone, in whom all Virtues Are most perfect and absolutely excellent;
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for the proper seate of grace is in God, and consequently in his Sonne Iesus Christ;
for the proper seat of grace is in God, and consequently in his Son Iesus christ;
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and all that we receiue, is from God, and commeth downe from aboue, euen from the Father of light, with whom is no variablenes, neither shadow of turning.
and all that we receive, is from God, and comes down from above, even from the Father of Light, with whom is no variableness, neither shadow of turning.
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The least gift is a grace:
The least gift is a grace:
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therefore let our prayers and praises ascend vp vnto God, that he may bee pleased to powre downe the blessing of his gracious Spirit vpon vs:
Therefore let our Prayers and praises ascend up unto God, that he may be pleased to pour down the blessing of his gracious Spirit upon us:
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when we feele Gods grace, let vs giue humble thankes and praise vnto God for it;
when we feel God's grace, let us give humble thanks and praise unto God for it;
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and when we feele the want of grace, let vs pray heartily vnto God Almighty for it:
and when we feel the want of grace, let us pray heartily unto God Almighty for it:
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and God giue vs all grace to performe this duty faithfully, for euermore.
and God give us all grace to perform this duty faithfully, for evermore.
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Grace is a name deriued of ioy, for nothing is so fruitfull of ioy as grace;
Grace is a name derived of joy, for nothing is so fruitful of joy as grace;
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and grace in the primitiue signification, is nothing else but a free loue and fauour of a superiour to his inferiour, for his comfort and ioy;
and grace in the primitive signification, is nothing Else but a free love and favour of a superior to his inferior, for his Comfort and joy;
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as of a Prince to his Subiects, of a father to his children, of a master to his seruants,
as of a Prince to his Subjects, of a father to his children, of a master to his Servants,
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and of God to the faithfull:
and of God to the faithful:
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whereby euery one in their seuerall functions, diligently and faithfully doe the worke of their calling, in cheerfulnesse without grudging, being alwaies assured of their Soueraignes gracious loue and fauour vnto them.
whereby every one in their several functions, diligently and faithfully do the work of their calling, in cheerfulness without grudging, being always assured of their Sovereigns gracious love and favour unto them.
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Moreouer, grace is said to bee the light of the soule;
Moreover, grace is said to be the Light of the soul;
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and therefore hee that is destitute of the light of grace, dwelleth in the darknesse of sinne,
and Therefore he that is destitute of the Light of grace, dwells in the darkness of sin,
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and without it shall neuer see the light of glory and ioy:
and without it shall never see the Light of glory and joy:
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for grace is the pledge of glory, and bee cannot lose the one, that keepes the other,
for grace is the pledge of glory, and bee cannot loose the one, that keeps the other,
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nor obtaine the one, without the other. Let vs therefore goe boldly vnto the Throne of Grace, that wee may receiue mercy,
nor obtain the one, without the other. Let us Therefore go boldly unto the Throne of Grace, that we may receive mercy,
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and find grace to helpe in the time of need. By grace a man is taught to know his sinne, to loue God aboue all,
and find grace to help in the time of need. By grace a man is taught to know his sin, to love God above all,
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and euermore to cleaue stedfastly vnto his gracious promises;
and evermore to cleave steadfastly unto his gracious promises;
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and without this grace of God, it is vnpossible to please God, or to doe good.
and without this grace of God, it is unpossible to please God, or to do good.
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Grace is said to bee in a man that hath receiued it, as Arte is in the workman that is skilfull in his trade;
Grace is said to be in a man that hath received it, as Art is in the workman that is skilful in his trade;
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alwayes present, but not alwayes working: therefore be not high-minded, but feare:
always present, but not always working: Therefore be not High-minded, but Fear:
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and if thou feelest grace present with thee, yet feare, lest thou be slacke and negligent to performe those good workes which she exciteth thee vnto:
and if thou Feel grace present with thee, yet Fear, lest thou be slack and negligent to perform those good works which she Exciteth thee unto:
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if thou feelest a defect of grace in thee, the rather feare, because the strength of thy soule is departed,
if thou Feel a defect of grace in thee, the rather Fear, Because the strength of thy soul is departed,
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and thy best guide seemeth quite to forsake thee:
and thy best guide seems quite to forsake thee:
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if the sense of grace returne to thee againe, yet feare, lest thy sinnes bereaue thee againe of this sweet comfort:
if the sense of grace return to thee again, yet Fear, lest thy Sins bereave thee again of this sweet Comfort:
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whatsoeuer we haue, wee receiue by grace from God through Iesus Christ;
whatsoever we have, we receive by grace from God through Iesus christ;
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and it is therefore called grace, because it is giuen gratis. Now in a full fountaine, wee may take vp as much water as our vessell will containe;
and it is Therefore called grace, Because it is given gratis. Now in a full fountain, we may take up as much water as our vessel will contain;
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and if it takes vp but a little, the defect is not in the fountaine, but in the vessell:
and if it Takes up but a little, the defect is not in the fountain, but in the vessel:
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so in Iesus Christ, who is the fountaine of life, full of grace & truth.
so in Iesus christ, who is the fountain of life, full of grace & truth.
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Thus you see, beloued, grace is the comlinesse of all things, the ioy of all things,
Thus you see, Beloved, grace is the comeliness of all things, the joy of all things,
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and the perfection of all things: and this grace is thus distinguished, to be Infusa, Diffusa, Effusa:
and the perfection of all things: and this grace is thus distinguished, to be Infusa, Diffusa, Effusa:
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powred in, spred abroad, and spreading foorth.
poured in, spread abroad, and spreading forth.
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First, it is said to be infused & distilled into the heart, soule, and conscience of man, whereby he is restrained from euill thoughts:
First, it is said to be infused & distilled into the heart, soul, and conscience of man, whereby he is restrained from evil thoughts:
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for as the small drops of raine doe pierce the hardest stones that lie vnder their droppings,
for as the small drops of rain do pierce the Hardest stones that lie under their droppings,
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and a little water will bring the clay to an excellent temperature, which otherwise is hardened by the Sunne:
and a little water will bring the clay to an excellent temperature, which otherwise is hardened by the Sun:
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In like manner, euen by the sweet & gentle operation of Gods holy grace, that hart, which so long was hardened like a stone, by sinfull actions,
In like manner, even by the sweet & gentle operation of God's holy grace, that heart, which so long was hardened like a stone, by sinful actions,
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and the continuance of wicked practices (as we read of Nabal ) it is now by the spirituall infusion of grace, easily pierced and pricked with compunction,
and the Continuance of wicked practices (as we read of Nabal) it is now by the spiritual infusion of grace, Easily pierced and pricked with compunction,
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as the Iewes at Peters preaching:
as the Iewes At Peter's preaching:
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so likewise the droping dew of grace, being once infused into the hart now hardened against the glorious sun-shine of the Gospell, so likewise the drooping due of grace, being once infused into the heart now hardened against the glorious sunshine of the Gospel,
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as Sauls, doth easily mollifie and become like Dauids heart, which was euen like melting waxe.
as Saul's, does Easily mollify and become like David heart, which was even like melting wax.
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And whereas before, all such made no conscience in practising all hainous sinnes;
And whereas before, all such made no conscience in practising all heinous Sins;
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now Gods grace is infused into them, it will not admit so much as an euill thought to tarry with them.
now God's grace is infused into them, it will not admit so much as an evil Thought to tarry with them.
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Lord, euermore giue vs this grace.
Lord, evermore give us this grace.
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Secondly, it is said to be scattered, sild out (as it were) to bee spred abroad in the heart.
Secondly, it is said to be scattered, sild out (as it were) to be spread abroad in the heart.
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And as the good wine which Iesus made of the water, was fild out of the stony pots, to bee serued vnto the ghests at the marriage table:
And as the good wine which Iesus made of the water, was filled out of the stony pots, to be served unto the guests At the marriage table:
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So the ioyful gift of grace, being once infused into the heart of earth and stone, is fild out (as it were) and proceedeth by the mouth, into words that are alwayes gracious, to edifie all those that shall bee ghests at the Supper of the Lambes marriage.
So the joyful gift of grace, being once infused into the heart of earth and stone, is filled out (as it were) and Proceedeth by the Mouth, into words that Are always gracious, to edify all those that shall be guests At the Supper of the Lambs marriage.
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As the sweet Singer of Israel sweetly prophesied of Christ, Diffusa est gratia in labijs tuis, Grace is powred out by thy lips (for so S. Ierome reades it, As the sweet Singer of Israel sweetly prophesied of christ, Diffusa est Gratia in labijs tuis, Grace is poured out by thy lips (for so S. Jerome reads it,
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and thus expoundeth it) Because (saith he) the law came by Moses, but grace and truth came by Iesus Christ.
and thus expoundeth it) Because (Says he) the law Come by Moses, but grace and truth Come by Iesus christ.
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Full of grace are thy lips (for so the common translation beares it,) for with a word thou healedst euery disease:
Full of grace Are thy lips (for so the Common Translation bears it,) for with a word thou healedst every disease:
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with a word thou madest the sea to bee calme: with a word thou didst cōmand the winds to be silent:
with a word thou Madest the sea to be Cam: with a word thou didst command the winds to be silent:
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with a word thou calledst Lazarus, and he came forth of the graue, when he had lien dead there foure dayes before.
with a word thou calledest Lazarus, and he Come forth of the graven, when he had lain dead there foure days before.
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Finally, with a word, whatsoeuer, and whensoeuer thou speakest the word, the grace of thy lips hath brought it to passe;
Finally, with a word, whatsoever, and whensoever thou Speakest the word, the grace of thy lips hath brought it to pass;
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as when thou diddest send the Holy Ghost to sit vpon the Apostles in the likenesse of clouen tongues of fire, thou didst thereby teach them to speake learnedly, effectually, & graciously.
as when thou didst send the Holy Ghost to fit upon the Apostles in the likeness of cloven tongues of fire, thou didst thereby teach them to speak learnedly, effectually, & graciously.
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Heere obserue, that into whomsoeuer grace is once infused, it wil suffer no euil thoughts to remaine there any longer:
Here observe, that into whomsoever grace is once infused, it will suffer no evil thoughts to remain there any longer:
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so likewise it being scattered in the heart, it spreads further of it selfe, and fills the mouth with the praises of God, according to that sweet saying of the Royall Prophet:
so likewise it being scattered in the heart, it spreads further of it self, and fills the Mouth with the praises of God, according to that sweet saying of the Royal Prophet:
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The dead praise not thee, O Lord, neither all they that goe downe into the silence: The dead praise not thee, Oh Lord, neither all they that go down into the silence:
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but wee will praise the Lord from this time forth for euermore. And most true it is;but we will praise the Lord from this time forth for evermore. And most true it is;
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for how can they praise God, whose harts are dead by sinne? But such as are quickened by the life of grace, doe (doubtlesse) praise the Lord with ioyfull lippes.
for how can they praise God, whose hearts Are dead by sin? But such as Are quickened by the life of grace, doe (doubtless) praise the Lord with joyful lips.
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Thirdly, Grace is said to be powred out in great abundance, ouerflowing (as it were) & streaming forth vnto all our actions.
Thirdly, Grace is said to be poured out in great abundance, overflowing (as it were) & streaming forth unto all our actions.
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For as out of Eden there went a riuer to water the garden, and from thence it was diuided, & became into foure heads: For as out of Eden there went a river to water the garden, and from thence it was divided, & became into foure Heads:
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so by the Holy Ghost, from Iesus Christ our spirituall Eden of pleasure, the riuer of grace goeth forth to water the spirituall Paradise, mans heart, (Gods garden of delight,) and from thence it is diuided into so many heads as wee haue actions;
so by the Holy Ghost, from Iesus christ our spiritual Eden of pleasure, the river of grace Goes forth to water the spiritual Paradise, men heart, (God's garden of delight,) and from thence it is divided into so many Heads as we have actions;
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that so all our thoughts, our words, & our workes may begin, continue, and bee finished by grace:
that so all our thoughts, our words, & our works may begin, continue, and be finished by grace:
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and therefore (saith the Apostle) Sin shall now haue no more dominion ouer you, and Therefore (Says the Apostle) since shall now have no more dominion over you,
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for you are not vnder the law, but vnder grace. for you Are not under the law, but under grace.
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By which grace we are taught, first, what to desire, and that is, to doe well all the dayes of our liues,
By which grace we Are taught, First, what to desire, and that is, to do well all the days of our lives,
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euen to do the will of God our heauenly Father for euermore.
even to do the will of God our heavenly Father for evermore.
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Also it teacheth vs what to auoid, & that is, all vngodlinesse, which corrupteth our vnderstanding,
Also it Teaches us what to avoid, & that is, all ungodliness, which corrupteth our understanding,
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and all wordlines, which corrupteth our affections;
and all wordlines, which corrupteth our affections;
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that with pure hearts, and cleane hands, we may truly serue God in holinesse and righteousnesse for euermore.
that with pure hearts, and clean hands, we may truly serve God in holiness and righteousness for evermore.
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Finally, it teacheth vs how to liue; and that is, soberly, and not lasciuiously, touching our selues;
Finally, it Teaches us how to live; and that is, soberly, and not lasciviously, touching our selves;
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iustly, & not deceitfully towards our neighbours; faithfully and deuoutly in our religion to God.
justly, & not deceitfully towards our neighbours; faithfully and devoutly in our Religion to God.
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Thus you haue heard (beloued) at large, what grace is, and what be the powers and vertuous effects of the same.
Thus you have herd (Beloved) At large, what grace is, and what be the Powers and virtuous effects of the same.
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And now I will conclude in a word, to shew you who they be, and how it is, that so many receiue the grace of God in vaine.
And now I will conclude in a word, to show you who they be, and how it is, that so many receive the grace of God in vain.
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Hee receiueth the grace of God in vaine, that is not exercised in the practices of obedience, euen good works:
He receiveth the grace of God in vain, that is not exercised in the practices of Obedience, even good works:
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as holy Dauid speaking of the blessed man, saith, In Gods Law he will exercise himselfe both day and night:
as holy David speaking of the blessed man, Says, In God's Law he will exercise himself both day and night:
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therefore if we desire to haue the grace of God to abide with vs continually, of necessity we must keepe our selues from vices,
Therefore if we desire to have the grace of God to abide with us continually, of necessity we must keep our selves from vices,
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and nourish this holy Spirit of grace, with the vertuous exercises of a godly life.
and nourish this holy Spirit of grace, with the virtuous exercises of a godly life.
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The Sun in the firmament (as much as possibly may be) doth spread his lightsome beames in euery place,
The Sun in the firmament (as much as possibly may be) does spread his lightsome beams in every place,
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& vpon euery thing in common:
& upon every thing in Common:
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so doth the light of Grace from the Sonne of God) But as the light of the Sun cannot enter into that house where the doores and windowes are shut of purpose to keepe it out:
so does the Light of Grace from the Son of God) But as the Light of the Sun cannot enter into that house where the doors and windows Are shut of purpose to keep it out:
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and as a greene piece of watry wood doth striue to quench out the fire with its moisture:
and as a green piece of watery wood does strive to quench out the fire with its moisture:
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So grace doth not enter into the hart of that man which is bard vp in the darknesse of sin;
So grace does not enter into the heart of that man which is barred up in the darkness of since;
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and that heart that is full of the watry humours of lustfull concupiscence, euen (as it were) of set purpose,
and that heart that is full of the watery humours of lustful concupiscence, even (as it were) of Set purpose,
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and of an euill will, doth oppose it selfe against grace, seeming to quench that holy Spirit, by which they are sealed vnto the day of Redemption.
and of an evil will, does oppose it self against grace, seeming to quench that holy Spirit, by which they Are sealed unto the day of Redemption.
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As hee carrieth his instrument in vaine, that will not worke with it:
As he Carrieth his Instrument in vain, that will not work with it:
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so doth he that hath receiued grace, & wil not work out his saluation with feare and trembling.
so does he that hath received grace, & will not work out his salvation with Fear and trembling.
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Hee that imployed not his talent, was condemned as an vnprofitable seruant, to bee caft out into vtter darknesse.
He that employed not his talon, was condemned as an unprofitable servant, to be caft out into utter darkness.
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No man will keepe an idle seruant that will doe no worke, no, nor yet an idle horse that is fit for no seruice:
No man will keep an idle servant that will do no work, no, nor yet an idle horse that is fit for no service:
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and therefore what, thinkes the slothfull Christian, shall fall vpon him, that daily doth receiue all blessings and graces from God,
and Therefore what, thinks the slothful Christian, shall fallen upon him, that daily does receive all blessings and graces from God,
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and yet will doe no good worke whereby God may be glorified, the Church edified,
and yet will do no good work whereby God may be glorified, the Church edified,
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or the Common-wealth wherein hee liues, may bee the better for him? As that tree cannot beare fruit, whose root is dried vp;
or the Commonwealth wherein he lives, may be the better for him? As that tree cannot bear fruit, whose root is dried up;
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so that man, whose heart is not moystened by grace, cannot bring foorth the fruits of good workes.
so that man, whose heart is not moistened by grace, cannot bring forth the fruits of good works.
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As a stone cannot moue vpwards, except it be helped; nor a hatchet cut, vnlesse it be moued;
As a stone cannot move upwards, except it be helped; nor a hatchet Cut, unless it be moved;
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so man can doe no good worke, without the helpe of Gods grace.
so man can do no good work, without the help of God's grace.
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By the grace of God I am that I am (saith Paul ) and his grace which is in me, was not in vaine: By the grace of God I am that I am (Says Paul) and his grace which is in me, was not in vain:
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but I haue laboured more than they all; yet not I, but the grace of God which is in me. but I have laboured more than they all; yet not I, but the grace of God which is in me.
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Euery man that would bee gracious, and not receiue the grace of God in vaine, must carefully and faithfully obserue two poynts:
Every man that would be gracious, and not receive the grace of God in vain, must carefully and faithfully observe two points:
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First, to be humble, for by humility the grace of God is obtained:
First, to be humble, for by humility the grace of God is obtained:
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and so the Apostle teacheth, how God resisteth the proud, and giueth grace to the humble.
and so the Apostle Teaches, how God Resisteth the proud, and gives grace to the humble.
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The gentle water of grace doth still descend from the steepy mountaines of pride, to the lowly vallies of humility.
The gentle water of grace does still descend from the steepy Mountains of pride, to the lowly valleys of humility.
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In the Virgin Maries Magnificat, she teacheth vs how she came to obtain Gods grace: For (saith she) he hath regarded the lowlinesse of his hand-maiden.
In the Virgae Mary's Magnificat, she Teaches us how she Come to obtain God's grace: For (Says she) he hath regarded the lowliness of his handmaiden.
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Secondly, if we desire to receiue the grace of God not in vaine, we must practise piety & godlinesse, Secondly, if we desire to receive the grace of God not in vain, we must practise piety & godliness,
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for grace is no otherwise to be preserued:
for grace is not otherwise to be preserved:
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for God and his gifts are so absolutely holy, that they cannot be ioyned with any sinne.
for God and his Gifts Are so absolutely holy, that they cannot be joined with any sin.
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Grace and sinne cannot agree in any soule; for where sinne raigns, there is no grace;
Grace and sin cannot agree in any soul; for where sin raigns, there is no grace;
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and where grace is, there no sin can rule.
and where grace is, there no since can Rule.
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Therefore euery one that seekes or desires to be possessed of grace, must discharge his soule of sinne.
Therefore every one that seeks or Desires to be possessed of grace, must discharge his soul of sin.
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And that he may obtaine grace, let him decke himselfe with humility;
And that he may obtain grace, let him deck himself with humility;
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and that he may preserue grace, let him practise piety, neuer to receiue the grace of God in vaine.
and that he may preserve grace, let him practise piety, never to receive the grace of God in vain.
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There bee foure tokens, whereby we may know them that receiue not the grace of God in vaine, from them that doe receiue this grace in vaine.
There be foure tokens, whereby we may know them that receive not the grace of God in vain, from them that do receive this grace in vain.
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First, he that faithfully endeuoureth to keepe the commandements of Almighty God, and doth daily reprooue and amend his wayes,
First, he that faithfully endeavoureth to keep the Commandments of Almighty God, and does daily reprove and amend his ways,
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and goeth from strength to strength (still as it were leaning vpon the staffe of Gods grace) to turne his feet,
and Goes from strength to strength (still as it were leaning upon the staff of God's grace) to turn his feet,
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& his affections vnto Gods testimonies;
& his affections unto God's testimonies;
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although this man be not absolutely perfect in the sight of men, yet is it a sure to 〈 ◊ 〉 that the grace of God ••elleth plente 〈 … 〉 & that not in vaine.
although this man be not absolutely perfect in the sighed of men, yet is it a sure to 〈 ◊ 〉 that the grace of God ••elleth plenty 〈 … 〉 & that not in vain.
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Secondly, he that is free from the poll•••on of 〈 … 〉 hath ouercome the corruption of ••s nature, it is manifest by the victory, that the grace of God hath made him a ioyfull conquerour:
Secondly, he that is free from the poll•••on of 〈 … 〉 hath overcome the corruption of ••s nature, it is manifest by the victory, that the grace of God hath made him a joyful conqueror:
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for he that thus ouercommeth himselfe, is better than he that •••neth a City.
for he that thus Overcometh himself, is better than he that •••neth a city.
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Thirdly, he that alwayes iudg••• charitably of others, without contempt or disgrace, & so beareth himselfe in all his actions peaceably and contentedly, it is a manifest testimony that such a mans life is rightly ordered and squared by the Spirit of Gods holy grace.
Thirdly, he that always iudg••• charitably of Others, without contempt or disgrace, & so bears himself in all his actions peaceably and contentedly, it is a manifest testimony that such a men life is rightly ordered and squared by the Spirit of God's holy grace.
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Fourthly and lastly, hee that can beare all his afflictions patiently without feare, cleauing fast to the promises of God, such an one doth truly shew himselfe to bee vpholden by the power of grace.
Fourthly and lastly, he that can bear all his afflictions patiently without Fear, cleaving fast to the promises of God, such an one does truly show himself to be upholden by the power of grace.
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And these few words shall be sufficient to poynt ou• vnto you the true stampe of a gracious man,
And these few words shall be sufficient to point ou• unto you the true stamp of a gracious man,
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and to shew you what I haue conceiued out of these words of my text, concerning vnity, humility, and fidelity.
and to show you what I have conceived out of these words of my text, Concerning unity, humility, and Fidis.
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God Almighty giue such a blessing to this doctrine, that what wee haue heard with our eares, wee may truly treasure it vp in our hearts,
God Almighty give such a blessing to this Doctrine, that what we have herd with our ears, we may truly treasure it up in our hearts,
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and diligently practise it in our liues, for euermore, through Iesus Christ our Lord. Amen, Amen, So be it. FINIS.
and diligently practise it in our lives, for evermore, through Iesus christ our Lord. Amen, Amen, So be it. FINIS.
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