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.

XI. Sermon at Law∣rence Jury London. April 13. 1651. (Book 11)

2 TIM. 2. 1.

—My son, be strong in the grace that is in Christ Jesus.

HAving dispatched three Cases of con∣science concerning strength of grace; I now proceed to a fourth, viz.

VVhether a man that hath strength of grace,* 1.1 may want the comfort of his grace?

I shall answer this question affirmatively;* 1.2 A man that hath the strength of grace yet may want the comfort of it: Strength of grace (as you have heard) doth not exempt a man from temptations from the divel, nor from desertions from God. It is an undoub∣ted rule, there may be strength of grace, where there is not the comfort and evidence of it. A child of light may walk in darknesse

for a time; and though he have the holy Ghost working grace, and encreasing grace in his heart, yet he may want the oyle of gladnesse, though he have received a precious anoynting of grace.* 1.3 A child of God, as to his spirituall condition, may for a time be in the same condition that Paul and the Marriners were in, who for many daies had neither sun nor stars appearing,* 1.4 being under no small tempest, hopes of being saved being taken away: So it fares with Gods dearest children, they may be in the dark and can see no light, they may have the graces of the Spirit, and yet want the comforts of the Spirit.

In the opening of which point I shall thus proceed.

1. I wil prove this from Scripture, that a child of God may be strong in grace, and yet want the comfort of his grace.

2 I wil lay down some reasons, why it is thus.

3. Some directions, how those that have grace, and yet doe want the comfort of their graces, should procure unto them∣selves the comfort of their graces.

4. And then I shall commend some com∣fortable considerations to such as have grace, but want the comfort of it.

1. For the first, I shall give you instances both in the Old and New Testament, that those that have been strong in grace have wanted comfort.

1. Job a man eminent for grace, a perfect

and upright man, and one that feared God and eschewed evil: and yet you have Job complai∣ning, Wherefore hidest thou thy face,* 1.5 and holdest me for thine enemy? nay, God did not onely hide his face, but handle him as his enemy; for he thus makes his moan,* 1.6 He tears me in his wrat••, that is to be referred to God, and not unto the divel, or to Jobs unmercifull enemies, or uncharitable friends. He teareth me, that is, God teareth me. Who in my appre∣hension (saith Job) hateth me, and gn••sheth upon me with his teeth, and as an enemy, sharp∣neth his eyes upon me. And that these sad ap∣prehensions were upon Job, that God was his enemy, see him further lamenting him∣self, He hath destroyed me on every side,* 1.7 and I am gone, and mine hope hath he removed as a tree, he bath also kindled his wrath against me, and counted me unto him as one of his enemies. Yea, destruction from God was a terrour to him.* 1.8

2. Asaph, a holy man, yet thus complains, Will the Lord east off for ever, and will he be favourable no more? is his mercy clean gone for ever? doth his promise faile for evermore? hath God forgotten to be gracious?* 1.9 hath he in anger shut up his tender mercies? These are the sad expostulations of a troubled spirit cast down under deep dejections, and in the dark, by reason of the suspension of divine favour.

3. David, a man after Gods heart, whose gracious breathings though the whole book of Psalms, shew that he was a man of an ex∣cellent spirit, and had much grace. Yet David

wanted the comfort of his grace, when his soul was cast down, and his spirit was dis∣quieted within him. And so

4. Heman, a man who for wisdom so emi∣nent, that the Holy Ghost useth him as an instance of wisdome,* 1.10 As wise as Heman, and yet in the 88. Psalme, quite through that Psalme,* 1.11 was a straine of as sad a complaint as you shall meet withall in the whole book of God. Thou hast laid me in the lowest pit, in darknesse, in the deep, thy wrath lyeth hard upon me, and thou hast afflicted me with all thy waves. So little comfort had these holy men though they were eminent in grace. It is true of many dear children of God, what was said of the Apostles and disciples of Christ; Whither I go (saith Christ) ye know, and the way ye know:* 1.12 To which speech of Christ, Thomas answers in the next verse, Lord, we know not whither thou goest, and how can we know the way? Augustine doth thus reconcile this, They did know whither Christ went, but they durst not once believe that they had such knowledge, they did not know their own knowledge: The expressions of Christ were different from those words of Thomas, the Lord Jesus spake as it was; and Thomas spake as he thought. The Apostles had grace, and yet wanted the comfort and assurance of it. I will not instance here of the Lord Jesus, who though he was full of grace and truth, yet he wanted comfort when he was in that bitter agony, and cryed out, My God, my God,

why hast thou forsaken me? Indeed in the new Testament there are not so many instances of those that wanted the comfort of their graces, as we finde in the Old Testament. And the reason is this, Profession at the first publishing and promulgation of the Gospel, met with so many and such sharp afflictions, that God did indulge them, and made their inward graces to abound, as their outward suffe∣rings did abound.* 1.13 These instances may suffice to prove that it is truth, believers who are strong in grace, yet may want the comfort of their graces.

2. To give you some grounds of this, the reasons may be drawn, either 1. From God, Or 2. From our selves. Or 3. From the devil.

1. Reason is from the Lord, to with-hold from them to whom he hath given grace the comfort of their grace.

1. To manifest his divine authority and absolute soveraignty over his people. As the natural light of the day, and darknesse of the night are at Gods dispose; so also is this spiritual ligh of comfort, and the darknesse of a deserted and dejected spirit. God gives divi••e and spiritual consolations out of the goodnesse of his will, and withdraws them, to shew the absolutenesse and soveraign li∣berty of his Will.

2. To let his people know, that com∣fort is not essential to holinesse, nei∣ther inseparably and necessarily belon∣ging to grace. Though there cannot be

true peace, where there is no grace; yet there may be true grace, where there is no peace.

3. God in the dispensation both of grace and comfort, shews himself a free and gra∣cious Agent; and all our graces which God works in us, are meerly from Gods grace to us. He will give comfort when and to whom he pleaseth, but still as a reward of his own free grace, the comfort of a pardon. The comfortable knowledge of our pardon is as well from Gods free grace as the pardon it self; and therefore God suspends the com∣fort 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 be∣tween 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 tra∣vel into forraign parts, have no more allow∣ances 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 con∣stant comforts in an inconstant world, nor full comforts in an empty world, nor last∣ing 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 fan∣cy troubled, reason perverted, and the soul sadned. Melancholy is the mother of dis¦comfort, 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 me∣lancholy so far distemper thy soul, that th•••• who hast grace, yet mayest not know whe∣ther thou art a childe of God, or a childe of the devil. It is no more wonder to see a me∣lancholy man doubt and question his spiri∣tual 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 pertur∣bing 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 ac∣count 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 in∣quire into his condition: and though he have true grace, and much grace, yet he is afraid lest all be but a delusion; in such ca∣ses the soul doth so pore on sin and infirmi∣ties, that it cannot see its own evidences. A tender conscience is more apt to be dejected in the sight of sinne, then to be comfor∣ted in the sense of grace, and the reason of this is, because sin doth more directly fall under the cognizance of our conscience, es∣pecially a natural conscience.* 1.14 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 pu∣nish the sins of his people.

1. Their quenching the motions of the Spirit.* 1.15 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 pa∣rents, 'tis no wonder if a fathers frown cor∣rect 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 re∣verence.

3. Another sin that God punishes in his children, by withholding comfort from them that are strong in grace, is their super∣ciliousnesse, contempt and uncompassion∣atenesse 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, des∣pising 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 to∣wards their brethren. To take down pride, God often brings such, even his own peo∣ple,

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 with∣out true comfort. This rule holds in spiritu∣al 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 accor∣ding 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 sen∣sible 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 con∣science is like Ionah in the ship, which cau∣seth 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 erup∣tions. It is just with God,* 1.16 that a mans own iniquities should correct him, and his back-sli∣ding should reprove him. Concealed guilt, though it may not bring a childe of God to hell, yet for a time it may bring hell into his conscience. So that by all these particu∣lars we may see,* 1.17 that if our comforts be a∣bated, we may thank our selves for it.

3 Reason is taken from the restlesse rage and malice of Satan, who when he cannot do the greater, will do the lesse: and if he cannot damn thy soul, he will labour all he can to disquiet thy conscience. The devill aim•• principally to make us walk sinfully, and if not so, then uncomfortably: if he can∣not make us live without God and Christ, and grace in the world, then he indeavours to make us live beside the comfort of our grace. And hence it is, that many dear chil∣dren to God, who have truth and strength of grace in them, yet heark'ning too much to Satan, live beside the comfort of their grace.

3. But what shall I do,* 1.18 that want the comfort of my grace, to procure it, that so I may have comfort answerable to grace?

1. Live more in the exercise of grace;* 1.19 and and that is the ready way, not only to in∣crease

grace, but to obtain the comfort of grace. It was the Apostolical salutation, Grace and Peace be multiplied. If grace be mul∣tiplied, (and that it will by the exercise of it) then peace will also be multiplied.* 1.20 The work of Righteousnesse shall be peace, and the effect of Righteousnesse,* 1.21 quietnesse and assurance for ever. Great peace have they which love thy law, and nothing shall offend them.

2. Leave no sin unrepented of;* 1.22 take heed of guilt of sin lying on the conscience; take away the thief out of the candle, and it will burn clear. If iniquity be in thy hand, put it far from thee,* 1.23 and let not wickednesse dwell in thy tabernaoles; for thou shalt then life up thy face without spot, yea thou shalt be stedfast, and shalt not feare.* 1.24 Behold now (saith Iob) I have orde∣red my couse, I know that I shall be justified; the more ordered our wayes are, the more steddy and full are our comforts, the more sin in the soul, the lesse comfort in that soul.

3. Call to minde former experiences that thy soul hath had of God.* 1.25 Thus did David, when by reason of the discomfort of this soul, he cried out, Why art thou cast down, O my soul, and why art thou disquieted in me? Oh my God, my soul is cast down within me, there∣fore will I remember thee from the land of Jor∣dan,* 1.26 and of the Hermonites, that is, I will re∣member thee, and what thou didst at Jordan, when thou didst dry up the river, and thy people passed on dry land into Canaan. And I will remember the land of the Hermonites,

that is, what thou didst unto Og King of Bashan, and to Sihon King of the Amor••tes, for Hermon was part of the Countrey of those Kings.* 1.27 So the Psalmist was under great discomfort, when he cried, Will the Lord cast me off for ever? Is his mercy clean gone from me, &c. But he recovers himself out of that sad case by remembring former experi∣ences, for so he addes,* 1.28 vers. 12. I will remember the works of the Lord; surely I will remember thy wonders of old, I will meditate of all thy works, and talk of thy doings. Past experience should be present incouragements.

4. Attribute to God the glory of his own grace,* 1.29 and this is the way to enjoy the com∣fort of our grace. Say with the Church, Not unto us O Lord,* 1.30 not unto us, but unto thy name give the glory. It will be just with God to de∣ny you the comfort of grace, if you deny him the glory of his grace. Want of comfort is Gods Physick, to cure our souls of spiri∣tual pride: and humble thankfulnesse for the least grace, is the way to enjoy the comfort of all our graces.

5. Spend more time in cherishing thy com∣forts then in questioning of them.* 1.31 It is the fault of some Christians, to spend more time in fruitlesse complaints of the want of comfort, then in faithful indeavours after comfort in Gods way. There are those who are more inquisitive how they lost their comforts, then careful how to recover them; and so indeed they weaken their own hands,

but do strengthen the hands of Satan.

A fourth general propounded in the solu∣tion of this Case, was this: What may be the comfortable considerations which may be gathered from the truth delivered, viz. That strong Christians may be but weak in com∣fort? Now the handling of this last, wil be an application of the other three particulars, by way of consolation to those that may per∣haps now have strong grace, but weak com∣fort.

1. The godly are never without the ground of comfort,* 1.32 though they may be without the sense of comfort. Though they may be without present feeling, yet they do not want real cause of consolation. They have an undoubted right to comfort, though not a clear sight of comfort. A childe may have right to an inheritance, though he be not able to demonstrate and prove his right. Perhaps a man cannot read his eviden∣ces for his land, and yet those evidences give him a right to his lands: So it is with a childe of God, he hath comfort sowen, though perhaps he cannot presently reap it. Light is sowen for the righteous, and joy for the upright of heart. As it was with Hagar in the wildernesse of Beer-sheba, her water was spent in the bottle, and she cast her childe a∣way from her, because she could not endure to see him die; she lift up her voice and wept that she and her child should both miserably perish by thirst, and yet there was a Well of

water hard by her,* 1.33 but she saw it not: so it is with many a poor soule, who are athirst for comfort, and (as they think) ready to perish, and yet there is a Well of water of life and comfort fast by, but they want the eye of faith to see it. And this is a great comfort, that a child of God, though he may want comfort, yet he hath right unto comfort, in that he hath truth of grace in him.

2. At that time when God withholds com∣fort from thee, yet he doth really love thee. Jesus Christ doth sometimes serve his chil∣dren, as Joseph served his brethren. He spake roughly to them, and he put them in prison, and yet Joseph did dearly love his brethren, and his bowels did yern towards them. Thus Jesus Christ, his real love is the same to his children at all times, though the ma∣nifestation of it may not be alwaies alike; Joseph knew his brethren, though his bre∣thren did not know him. The Lord knows who are his, though those that are his perhaps do not know that they are so. Jesus knew Mary, though she did not know him.* 1.34

There may be as much mercy to us in withdrawing of comfort, as in the giving of comfort. God many times in wrath lets a man be filled with the ungrounded comfort of supposed grace. Oh (beloved) it is farre better to want comfort then grace. Many a man that hath no true grace, yet hath see¦ming comfort; but a child of God is often without comfort, that he may examine and

exercise his grace, and so at last enjoy a wel-grounded joy, and a wel-bottom'd consola∣tion. Grace is the best foundation of spiri∣tuall consolation.

Notes

• * 1.1

  Case 4.
• * 1.2

  Answ.
• * 1.3

  1 Joh. 2. 27
• * 1.4

  Act. 27. 20
• * 1.5

  Job 13. 24.
• * 1.6

  Job 16. 9.
• * 1.7

  Job 19. 10, 11.
• * 1.8

  Job 31. 23.
• * 1.9

  Psal. 77. 7,
• * 1.10

  Psal. 42. 5.
• * 1.11

  Psal. 88.
• * 1.12

  John 14. 4, 5. expoun∣ded and reconci∣led. Aug.
• * 1.13

  2 Cor. 1. 4.
• * 1.14

  Gal. 5. 17.
• * 1.15

  Res delica∣ta est, spiri∣tus Dei ità nos tractat, sicut tracta∣tur,
• * 1.16

  Jer. 2. 19.
• * 1.17

  Pro. 14. 14.
• * 1.18

  Quest. 3.
• * 1.19

  Answ. 1.
• * 1.20

  Isa. 32. 17.
• * 1.21

  Psal. 119. 165.
• * 1.22

  Answ. 2
• * 1.23

  Job 11. 14, 15.
• * 1.24

  Job 13. 18.
• * 1.25

  Answ. 3.
• * 1.26

  Psal. 42, 5, 6
• * 1.27

  Josh. 12. 1.
• * 1.28

  Ps. 77. 6, 7, 8, 9, 10, 12.
• * 1.29

  Answ. 4.
• * 1.30

  Ps. 115. 1.
• * 1.31

  Answ. 5.
• * 1.32

  Consolat.
• * 1.33

  Gen. 12. 16 17.
• * 1.34

  Joh. 20. 15.