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.

XII. Sermon At Law∣rence Jury, London. April 20, 1651.

2 TIM. 2. 1.

Be strong in the grace of God that is in Christ Jesus.

I Have already handled four cases of con∣science, concerning strength of grace, viz:

1. Whether strong temptations may be consi∣stent with strength of grace?

2. Whether strong corruptions may consist with the strength of grace?

3. Whether a man may be strong in grace, and and yet want those strong affections which he had at his first conversion?

4. Whether a man may have strength of grace, and yet want the comfort of his grace?

I shall proceed now to a fifth Case of Conscience, viz.

Whether a man may be said to have strength of grace, who hath but weak gifts?

In the opening of which Case I shall thus proceed:

1. I wil premise some propositions.

2. I shall positively resolve the Case.

3. And then give you some practicall in reference, by way of Application.

Ile begin with the first, namely the Posi∣tions,

and they are these four following:

This first Position is this, That though all believers they have the same Spirit, yet God in his wisdom thinks it fit they shalnot have the same gifts. There are (saith the Apostle) diversities of gifts, but the same Spirit. As it is with flowers, there is not the same smell but different smels to different flowers, and yet all their sents have the same influence from above; and as it is with instruments of mu∣sick, there are divers sounds in the Organ, but the same breath doth cause the severall sounds: So in the Church of God, though there is the same influence of the Spirit of God, yet not the same measure of gifts in each member of the Church.

The second Position is this, that diversity of gifts is not to be ascribed to mans indu∣stry, diligence or education, but to the free pleasure and dispensation of God. It is true, much may be ascribed to study, and industry, and diligence in a way of gifts, which was the ground of the Apostles exhortation, Give attendance to reading, to exhortation, to doctrine, &c. and meditate on these things, give thy self wholly to them, that thy profiting may ap∣peare to all. The Apostle speaks there of pro∣fiting in ministeriall gifts: which gifts, dili∣gence and study doe much advantage and promote: yet though we were all equall in study and diligence, there would be a diver∣sity in our gifts, lest men should vaunt of their industry in acquiring gifts, and there∣by

exclude Gods bounty in bestowing them, Psal. 127. 1. Except the Lord build the house, they labour in vain that build it. (saith Hilder∣sa••••) Suppose that two men were to read the same books, and to study the same matter every day, yet the one may be a dun••e, and a man of low gifts, and the other may have rare parts and excellent endowments; this is to shew who we are behol∣ding to, that is God, whose dispensation of gifts are many and variously bestowed. Hence it is the Apostle telleth us, That all these gifts worketh that one and the self-same Spirit, dividing to every man severally as he will; so that though one man differ from another in gifts, yet it is God that maketh him to differ.

The third Position is this, That a man may be excellent in one gift, and yet defe∣ctive in other gifts, one man shall not have all; this is very observable by instances you have in Scripture. The first instance is be∣tween Paul and Barnabas; if you look unto Paul, his gift was the gift of utterance, and freedom of speech, insomuch that at Lyst•••• Paul was taken for Mercury the God of Elo∣quence, because he was the chiefe Speaker, and though it is said of Paul, that he was rude of speech, that is, not as if it were so indeed, but in the opinion and conceit of the Corin∣thians, who being seduced by false teachers, hearkned to their disparagements of Paul. Paul he was a most eloquent man, and had much of the gift of utterance, but now B••r∣nabas did excel Paul in another gift, to com∣fort

those who were troubled in conscience; he was a son of Consolation, to comfort trou∣bled consciences. So likewise in the case of Peter and the other Apostles; Divines gather from Christs commission to Peter, singling him out, when he said, Peter, feed my Lambs; Peter, lovest thou me? The Reason that some Expositors give, why Peter was singled out, was this; because Peter had an excellent gift in preaching, and in feeding the Lambs of Christ, that is, weak Believers. Moreover, it is said of James and John, that they were called Sonnes of Thunder, as having a more powerfull gift from God, to terrifie and awake a sinners conscience, then Peter and other Apostles had. So that though some of the Apostles had most excellent gifts, yet some of them excelled others in some one gift.

The fourth Position is, That there are Cases, wherein men may have great gifts, but weak grace. God is pleased sometimes to carry mens gifts very high, when their graces have not a proportionable elevation, and the reason is, because gifts are for the good of others, for the edification of the Church of God, and not for the good of a mans self only; They were wanting in no gift, and had all knowledge; and yet when he mentions their graces, he saith, I could not speak to you as spiri∣tuall, but carnal; They outstrip other Chur∣ches in gifts, yet they came short of other Churches in grace. Such was the Church of

Laodicea, she was rich in gifts, and poor in grace. Now there are foure Cases wherin men may have strong gifts, and yet but little grace.

1. When mens notions are clear and strong, but mens experiences and affections but low and weak, to have more expression•• then impressions; to be like the Moon, that though from the waine it grows big, and increases to the full; yet it increases only in light, and not in heat: So men when they meerly increase in light of notions and spe∣culations, and not in heat of affection to∣wards God, and the practical part of Chri∣stianity; and it is to be feared, that much of the Religion of these times is of this stamp, it is more in notion then motion, more in talking then walking, more in parts then grace.

2. When thy gifts are not influential up∣on thy life. Look as it is in that disease of the Rickets, that children are liable to, they may grow big in the head, and yet decay in the lower parts: So there are some (as it hath been shown) who have the disease of the spi∣ritual Rickets, they do grow big in the head, big in gifts, and yet decay in their vitals, de∣cay in grace and the exercise of it.

3. When their gifts do but tend to the promotion of division in the Church, and pride in their own hearts. This was disco∣vered in the Church of Corinth, they came behinde in no gift; but see what he saith in

Vers. 11. For it hath been declared unto me of you (my brethren) by them which are of the bouse of Cloe, that there are contentions among you. And then in vers. 12. Now this I say, that everyone of you saith, I am of Paul, I of A∣pollos, I of Cephas, and I of Christ, they were carnal as to grace, and walked as men, though they were high in gifts, and when gifts engender strife in the Church and pride in a mans own heart, and when they doe elevate and puffe up the heart with vaine and high conceits; this is an argument they are but meere gifts. The Corinthians were in every thing inriched by God; in all utterance and in all knowledge, so that they came behind in no gift, they had abundance of knowledge, but knowledge puffeth up, cha∣rity edifieth.

4. When gifts are encreased meerly by vertue of continuall study and industry, when gifts proceed meerly from strength of natural parts, advantaged by education, study and diligence; if gifts do meerly pro∣ceed from that fountain, there may be much gifts, but little grace. The greatest schollers are not alwaies the best men, the reason is, because their gifts are gotten by industry and diligence; their gifts may be high, when their graces are low.

The fifth Position, there are cases wherein men may decay and be weak in gifts, and yet may be said to have strength of grace.

1. If it proceed meerly from a naturall,

not a sinfull defect. If weak gifts proceed from sinfull defects, it argues grace is but weak, as if it proceeds from negligence, from sloth, from carelesnesse to attend upon Or∣dinances, from idlenesse in not reading, in not meditating, in not praying, not using holy conference, then grace decayes with gifts, these are sinful defects; but now if gifts proceed meerly from naturall defects, as a man of a shallow capacity, of a slow speech, of a bad memory, of a weakly body, that either through sicknesse or old age the body is weakned, in that there are natural decayes in the body, because the putting forth of gifts depends upon the temperature and dis∣position of the body. As it is with an instru∣ment of musick that is out of tune, it make•• no melody though the instrument be good: So a body out of tune, hath not that use of, or putting out of gifts. As it is with an old Preacher, his gifts may decay when he is an old man, that he may not have such freedom of speech, such clearnesse of judgement, such strength of memory; as the body decayes, the gift of Elocution wil decay, and his me∣mory may decay, that he may not be so ready in delivering the Word, but yet he may have as great ability in preaching, yea more ex∣perience, more solid judgement, and more clear understanding in the mysteries of the Gospel, then a young man can have: so it is with Christians, their gifts may decay, as the temper of the body decayes; as it is with a

Musician, when he is a young man his joints being more plyable, playes more nimbly and melodiously upon an instrument of musick, but when he comes to be an old man he can∣not play so nimbly and melodiously, his joynts being stiffe, but yet he hath more skill then a young man hath. When this doth not proceed from sinful defects, but from natural defects, then may a mans grace be strong, though his gifts and parts be weak.

2. If you want those externall advantages to further and promote the growth of gifts, as for example, A Christian that follows an ordinary trade, which carries a Water-tan∣kard on his shoulder, he may attain more brokennesse of heart, more humility and self-denial, more experience of the goodness of God toward his soule, and of the method of God, then he who perhaps is in some great, honourable, and eminent imployment: But that Christian who hath this mean im∣ployment, and such poore education, shall not attain those gifts, that others have at∣tained who have greater advantages. As it is with a Scholler that hath been divers yeers at the University, he hath those external ad∣vantages, as education and literature, that his gifts and parts may be much increased; when perhaps a poore man that follows the Plough, may attain to more grace, and more acquaintance with the waies of God. Now if such a man have not so many gifts as o∣thers, it is not his sin: God doth not require more then he gives.

3. If you have not a calling to use or put forth the exercise of your gifts. Your gifts may decay, though grace do not decay. Gifts are encreased by exercise, the lesse they are exercised the more they decay: if thou hast not an opportunity to exercise thy gifts as in former times, to pray in company, to use holy conference, as in former times thou hadst; in such a case a Christian who is strong in grace may grow weaker in gifts.

4. If what you want in gifts you make up in humility. Strength of grace is not to be measured by notions and speculations in the head, but by humility in the heart; therefore if thy gifts be weak, if thy humility be great, thou hast strength of grace: the lesse blos∣somes there are on the branches, the more sap there is in the root. He that hath great parts, and is proud of them, it is much to be feared hath lesse grace, then that man who hath but few gifts, and low parts; but in the sense of their own weaknesse, hath low and self-denying thoughts of himself.

5. Lastly, if what you want in gifts you make up in your practice, by a holy and conscionable walking. That Martyr that said, I cannot dispute, but I can burn for the truth, had more grace, then those that could dispute, but not burn.

The application of this Case is onely for Caution, and I shall give you a threefold Caution.

1 Caution. Take heed ye be not proud of the greatest measure of gifts you have; there is nothing in the world that a man is so apt to be proud of as his gifts; a man is not so apt to be proud of grace, because he hath a principle to check his pride, but he is apt to be proud of his gifts; a man is not so apt to be proud of outward endowments, as clo∣thing, riches and the like, as he is apt to be proud of his gifts. Expositors that do handle the prophesie of Ezekiel, they say that Eze∣kiel is called ninety three times (Thou son of man) in that Prophesie; now there is no o∣ther Prophet that is mentioned in all the Bible, but onely one, which is called The son of man, and that is Daniel. Now expositors give this reason why he is called by this ti∣tle, because he was a Prophet of the greatest gifts, and had the most glorious visions of all the other Prophets. Compare this Pro∣phecy with Isaiah, Jeremiah, Daniel, Hosea, or all the rest, yet Ezekiels prophesie is a more dark, mysterious, profound book. Now Ezekiel being a Prophet of the greatest gifts; God takes this care to keep his heart low, Thou Son of man, Thou Son of man, and all is to keep his heart low; which doth teach us thus much, that those that have great gifts, they ought to spend a great deal of time to keep their hearts humble and low, because there is a flatuous humour in our nature, whereby we are apt to swell and be puft up in the sense of our own gift.

2. Caution. Prize a little grace before a great measure of gifts; ye will prize a pearle though no bigger then a pea, more then a great heap of stones. There is great reason why we should prize a little grace before much gifts.

1. Grace will last when gifts are withering. Blazing Comets will fall when the Star ne∣ver falls; a falling Star is no Star but only a Comet: So the hypocrites may have a great blaze of their gifts, and yet may fall like Comets that hover in the aire. Grace is like a Star that keeps fixed in its orbe; there is a great deal of difference betwixt a painted face and a natural complexion, the painted face will not alwayes last, but natural com∣plexion that will alwayes remain. Gifts are put paint, the ornament of the creature, but true grace which is as the natural complexi∣on that will remain.

2. Prize a little grace before much gifts, because gifts will leave thee short of heaven. Christ told the learned Scribe, that he was not far from the Kingdome of heaven, but alas, for all his gifts and learning, he fell short of heaven. Many will say to me, (said Christ) in that day, Lord, have not we prophesied in thy name, and in thy name cast out devils, and in thy name done many wondrous works. You see it is observable, these men might pretend to high and great gifts, and yet they to whom God opened the sacrets of his King∣dome, against them he shut the gates of hea∣ven.

A man may be a Preacher, and have the secrets of heaven opened to him, and yet have the gates of heaven shut against him. A man may attain the gift in Christs name to cast out devils, a great and a miraculous gift, and yet those men that cast out devils were themselves cast to devils. We have done many wondrous works, they that did wonders were made a wonder▪ they that had so much gifts came short of heaven, yea they who may preach to others may themselves be cast-awayes.

3. Do not mistake strength of gifts to be strength of grace. Parents would not judge their children strong when their heads and breasts are big, and their feet but feeble; so you may grow big in your heads, in noti∣ons and speculations, in gifts, and yet feeble in practice of grace. Now that you may not mistake your selves, and may not be decei∣ved; I'le shew you how you may know the difference betwixt those that have strong gifts, and those that have strong grace. In the generall take this: As Art resembles nature, so gifts resemble grace. Now there are four differences.

1. As grace strengthens, corruption wea∣kens. It is with grace and lusts as it was with the house of Saul and the house of Da∣vid. As Davids house grew stronger and stron∣ger, so Sauls house grew weaker and weaker. As the Ark was set up, Dagon was throwne down; the Dagon of corruption will be thrown down before the Ark of grace, and

the Ark of the Covenant; But gifts may strengthen, and yet corruptions never the weaker. Indeed gifts discover corruption, but we are not able to mortifie and subdue it. Gifts discover many corruptions, but mor∣tifie none. Gifts take a cognizance of many a sin, but never put a period to any. Men that have gifts are resembled to the Moon, and men that have grace are resembled to the Sun; the Moon hath an influence upon the water to make that move; to ebbe and flow: the Moon sheds light upon all creatures, but no heat, to make those creatures grow and spring: So a man of gifts may have light, but no heat to those gifts to make grace to grow, and make sin to fade and wither. Gra∣cious men are like the Sun, that doth not only give light but heat, by the influence thereof things spring and grow out of the earth; the great parts of a gifted man, often occasionally strengthen his corruptions, but do not weaken them, Augustine could say, Ignorant and illiterate man, they take heaven; when others with all their Schollership go to hell.

2. Where there is strength of grace, there the heart is more humbled under the mea∣sures of grace received; the stronger the gra¦ces are, the more the heart is humbled. But strength of parts in most men makes them proud and lofty. Empty vessels make the greatest noise, and so do shallow streams: So men that have great gifts are often empty of grace, 1 Cor. 8. 1. They are puft up with

pride, who have more gifts then grace, and by the humility of the soule you may know whether that soule be stronger in grace then in gifts.

3. He looks more after the supply of the grace he wants, then in a way of content∣ment in the grace he hath. This argued Paul had much grace, when he thus speaks, I doe strive after more and more grace, if by any means I might attain the resurrection of the dead, that is, I doe labour after perfection of grace, which those shall have that are raised from the dead, and exalted in heaven, but now a man that hath gifts, is more apt to look what he hath then what he wanteth. Men of gifts are more apt to look upon their attain∣ments then their imperfections, they look upon their gifts in a multiplying glasse, more then they are; and upon their failings in an extenuating glasse, lesse then they are.

4. The more grace any one hath, the more communicative he is, that others may be par∣takers of the same grace, When the Apostle speaks of the duties of husbands and wives, he would have them further one another in the way to heaven, considering they are heires together of the grace of God. Christ also speaks to Peter, When thou art converted, strengthen thy brethren. By Conversion is not meant Gods first act in bringing Peters soule home to Christ, but it is meant by an establishing worke of grace, as if Christ should have said, Peter, now thy grace is weak, and it will

be weaker by thy fall, but when thou art re∣covered from thy fall, and deniall of thy Master, then strengthen thy brethen, labour to strengthen the graces of other men, when thy graces are strong, and thy strength reco∣vered, and this is a very good evidence that thou hast not onely grace, but strength of grace thy selfe, when thou art carefull to strengthen others: but such as have gifts on∣ly, with little or no grace, they are loath to communicate their gifts unto others, they would willingly monopolize their gifts, and grudge to impart them to others, they would not have other men have the like gifts with themselves, lest their glory should be darkned. They are not of John Baptists mind, who cared not though he decreased, so as Christ encreased, but rather they are like to one Aspendius a skilfull Musician, who would never play on his instrument before any of his profession, lest they should learn his skill. This is a notable discovery whether thou hast strong grace, or strong gifts only, which thou mayst know by thy willingnesse and readinesse to communicate unto others, what God hath imparted unto thee.

Notes

• Case 5.
• Posit. 1.
• 1 Cor. 12.
• Posit. 2.
• 1 Tim. 4. 13. Ver. 15.
• Psal. 137. 1
• 1 Cor. 12. 11.
• Posit. 3.
• Act. 14. 11.
• 2 Cor. 11. 6
• Act. 4. 36.
• Act. 11. 24.
• Joh. 11. 15.
• Mar. 3. 17. Boan••rges.
• Posit. 4.
• 1 Cor. 5. 7. compa∣red with 1 Cor. 3. 1.
• Rev. 3. 11.
• Case 1.
• Case 2.
• Case 3.
• 1 Cor. 1. 7.
• Vers. 11.
• Vers. 12.
• 1 Cor. 15. 7.
• 1 Cor. 8. 1.
• Case 4.
• Posit. 5.
• Case 1.
• Case 2.
• Case 3.
• Case 4.
• Case 5.
• Vse 1.
• Dan. 8. 7.
• Reason 1.
• Reason. 2.
• Mat. 7. 22.
• 3. Cant.
• 1. Diffe∣rence.
• Surgunt indocti & rapiunt ••ae¦lum & no•• cum doctri∣n•• nostra perimus. Aug. 2. Diffe∣rence.
• 3. Diffe∣rence.
• Phil. 3. 13. expoun∣ded.
• Munera non vulnera ostendit. 4. Diffe∣rence.
• 1 Pet. 3. 7. Luk. 22. 32 33.