A RECEIPT FOR GRACE..  
IN A SERMON PREACHED in the Parish Church of Westminster.  
By CHRISTOPHER STYLES.  PSALM. 84.12. 
The Lord will give grace and worship, and no good thing shall he withhold from them that live a godly life.  ●EACE PLENTY 〈◊〉 WISDOM 〈◊〉  printer's device? 
AT LONDON Imprinted by FELIX KYNGSTON, 1620.   

TO THE RIGHT HONOURABLE THE LADY FRANCES, BARONESSE OF BURGH, Dowager of Thomas Lord Burgh, Knight of the Honourable order of the Garter, and sometime Lord Deputy of Ireland, and Governor of Brill: grace and peace be multiplied.  
MAdam, as ever since my first coming to Westminster, I have liberally tasted of your Honourable bounty; so now your daily charity unto me, hath made my life so much more comfortable. Many, who have received great and special favours done by your Honour for their good, have confessed themselves bound in all thankfulness of duty and service as debtors unto you: Amongst the which, myself (most deeply engaged) have thought it meet to show some token of this my duty and thankfulness to your Ladyship: (And that is this book, an unworthy present) which I beseech you to accept of, as you shall be pleased to judge of the matter, not of the bringer.  
So it is, that God being the spiritual Physician for the soul, and Mankind his Patients: the Prophets and Preachers of God's Church, are (if I may so term them) his Apothecaries to apply the spiritual Physic prescribed unto them, in the sacred bills (of God's Book) the holy Bible.  
Of which number myself being one (though the most unworthy of all men) having received this sacred bill, my text, as a receipt for grace, which I have applied unto this Congregation:  
And now by experience, finding it probatum, part of the best physic that can be ministered to such an ungracious world (as this wherein we live,) I have therefore committed the same unto the Press, for the public benefit (so fare as may be) of God's holy Church, and do commend the same unto your Honourable protection. For which I shall ever acknowledge myself bound, to remain  
Your Honours daily Orator, CHRISTOPHER STYLES.   

TO THE READER.  
GEntle Reader, (I confess, the Press is oppressed) and there is no end in making of books, (and every Preacher is not fit to be a Writer) I do also humbly acknowledge my defect in both: what bold presumption than doth spur me forwards to so dangerous adventures? Only these weak reasons:  
First, a diligent desire not to be idle, as also to use it for a better means whereby to shun idle and evil company.  
Secondly, writing maketh our knowledge more certain, and our speech more ready and perfect.  
Thirdly, because we are called to teach the Word of God, as well by writing, as by word; by pen, as by voice; therefore the Prophets wrote hidden mysteries; the Apostles profound doctrines; and john the Evangelist, a whole book of Divine Revelations; and not without command.  
What if my plainness be not well taken of the envious? (let them that are galled, kick) my faithful meaning herein, is for the common good of the multitude; and yet I know, the most good will redound unto myself. Therefore (good Christian) though I writ not excellently, pleasing things to delight thee, and to profit all: yet if I writ honestly plain truth, which no doubt will comfort many, especially my friends, and all such as fear God without dissembling: Strain not thy conscience to cavil at words, and to wrest them contrary to good meaning: if any small fault hath escaped me, consider thyself (in another, or the like kind) mayst commit a worse: for Humanum est errare: It were beyond humane nature not to err; therefore let thy charity cover that, which thy envy would disclose: for Divinum est amare: it makes us like unto God, to love: for God is love. Use thy discretion: and so farewell.  
C. S.   

A RECEIPT FOR GRACE..  2. COR. 6.1. 
We therefore, as workers together, do beseech you, that you receive not the grace of God in vain.  
IT is wittily observed, that all the Epistles of Paul stand on two legs; that is, Doctrine, and Exhortation: therefore to trouble you with no further circumstances; this Scripture, my Text, is nothing else but an exhortation to reduce the wand'ring Corinthians from their disobedience and ignorance, to the careful practice of religious holiness. And for as much as they have heard the voices of Christ's spiritual Trumpeters (now a good space) threatening the judgements and fierce wrath of God against the obstinate and impenitent sinner, and proclaiming the free pardon of God's rich mercy, to all that truly repent, and unfeignedly believe his holy Gospel: that therefore they would no longer dishearten their teachers, and despise the Grace that is brought unto them by our Lord and Saviour jesus Christ, and so forsake their own mercy: but humbly to submit themselves in all obedience unto those holy counsels, and walk worthy of their vocation in newness of life; that others may glorify God for their gracious conversion, and holy conversation.  
Now for our better ease in proceeding to handle these words, let us observe these circumstances following: 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 fidelity, in these words, that you receive not the grace of God in vain. Now repeat all the Text.  
First, to speak of unity: we read, that unity is said to be understood three ways: first, it must be within us touching ourselves, by an absolute assent, & consent of all our understanding parts, that the mind may be settled, 
Psal. 108.1.  as David's was, who said, O God, my heart is ready, etc. that is, that we may be firm and stable in all our counsels and resolutions: 
jam. 1.8.  for the Apostle saith, 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; and love, our affection unto God: while we endeavour to keep the unity of the Spirit in the bond of peace. 
Ephes. 4.3.  Thirdly, it must be in us touching our neighbour, by brotherly love: for it is meet that he which is united unto God, should be in unity with all the world: as the Apostle speaketh elsewhere, Above all things put on love, 
Col. 3.14.  which is the bond of perfectness, and let the peace of God rule in your hearts, to the which you are called in one body: and this is the unity here meant, 
Psal. 3 3.  Behold how good and joyful a thing it is, brethren to dwell together in unity. The Apostle Paul not presuming to build the faith of the Church upon the foundation of his own doctrines only, confesseth himself to be but a fellow-labourer, saying, 
1. Cor. 3.9.  We together are Gods labourers: ye are God's building, and God's husbandry.  
Our Saviour Christ chose twelve Disciples, whom he sent forth to minister comfort to the Elect of God, as well by doctrine as by miracles, wrought among them: and there arose a strife amongst them, 
Luk. 22.24.  which of them should be the chiefest: but he told them plainly, The Kings of the Gentiles reign, etc. but it shall not be so: but let the greatest among you be as the least, and the chiefest as he that serveth. In the members of the body, all are not created for one service; and, all the members have not one office: 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; yea much rather, those members of the body that seem to be most feeble, are most necessary.  
Thus you see, as in the building of an house, all are not master-builders; but some are bringers of stone, some hewers of stone, and some are appointed to be drawers of water, and hewers of wood in the Lord's house, yet all but fellow-servants to God the great King, and fellowlabourers in God's Church. What a shame and scandal than must needs come upon the Church, when some will domineer most imperiously, and some of necessity shall be forced to serve as slaves, and to perform their daily task 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 have laboured more than they all: so it is most miserable, if any spiritual labourers should be forced to take up the just complaint of churlish Nabals servants, 
1. Sam. 25.  and say to their Mistress the Church, Surely evil will come upon our Master, and all his family, for he is so wicked that a man cannot speak to him. But my purpose is only to apply this doctrine to you, beloved.  
Behold, the Master is maintained by the diligence of his servants; the servants are all under the same subjection and obedience to their Master: shall he therefore that is put in the chief place, smite the servants, and the maids, and eat and drink with the drunken? Surely the master of that servant shall come in a day when he thinketh not, 
Luk. 12 45, 46  and in an hour when he is not ware, and shall cut him off, and give him his portion with the unbelievers.  
I fear, it is a fashion amongst 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. But let them know, they also have a Master in heaven. 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: but (I say unto you, from the powerful authority of jesus Christ) it should not be so. Fellow the example of this blessed Apostle; and if you be workers together, live in unity of love, and peaceably one with another: and so no doubt but the God of peace shall make you prosperous, with the rich blessings of his abundant love for evermore.  
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, and that most sweetly, in 1. Corinth. 4. and in this present Chapter of my Text. The Lamb of God, Christ jesus, sent forth his Disciples, 
Luk. 10.  to be Lambs amongst Wolves, not Wolves amongst his holy Lambs; and he called Peter to feed them, 
joh. vlt.  and not to fight with them. And the Apostle Peter himself tells us, We must be labourers in God's vineyard, 
1. Pet. 5.3.  not Lords over God's heritage: Spiritus Dei, nec mendax, nec mordax: He that hath the Spirit of God, is neither a liar, nor a reviler: they must be Doves, not Serpents; Lambs, not Dogs; without gall, without sting, without biting; that is, they must study to be loved, not loathed, for their doctrine.  
And here let me tell you (beloved) though some be of a generous, hopeful disposition, even such as will be easily drawn by good words, to do good; yet this Age affords so many obstinate Atheists that will not know God, and so many hypocrites and Machiavilians, that will not obey God in Spirit and truth, but follow after vanity and lyings, that scarce can most forcible arguments drive them from their wicked errors. Hear I accuse none: let every man's conscience be his own judge.  
Thus our Apostle, after long labour amongst the Corinthians, finding them diligent observers of his doctrine, rejoiceth for the confidence he hath of them, as in the next Chapter, at the last verse: and therefore now he teacheth them no more with a rod, 
1. Cor. 4.21.  but with love, and in the spirit of meekness. Ye are a building, beloved: and ye know ever, the building will decay without repairing. Doctrines for faith, and exhortations for life and manners, are the only means which the Ministers of Christ must use for the repairing of man's decaying soul. Therefore suffer the words of exhortation gladly, knowing that you are bettered thereby in the estate of your souls, concerning God, yourselves, and all the world. An excellent example we have from our Saviour himself, Discite ex me, 
Mat. 11.29.  quia mitis & humilis sum cord: Learn of me, that I am meek and lowly in heart. And surely, if reverend humility had not been the best ornament for us, Christ himself would never have been a patteme of that glory unto us: but as the Apostle showeth elsewhere, I beat down my body, lest I should teach others, and be myself a Castaway. So I pray and beseech you, holy Fathers, and reverend brethren, 
1. Tim. 4.16.  that you take heed unto yourselves, and to your doctrine, to continue therein, that so you may save yourselves, and them that hear you.  
Consider, how vile a reproach it must needs be unto the Gospel of jesus Christ, if we shall teach others to obey that, which ourselves will by no means endure: as the Scribes and Pharises laid heavy loads on the people, which themselves would not touch with the least of their fingers. Therefore this blessed Apostle doth teach the same thing which he did practise; and as he was humble of life in his public conversation; so in the humility of words he frames his exhortation with gentle persuasions, to win them to God, and to do good.  
And surely, in denouncing the threatened judgements of God, no doubt it is (as I myself have observed by experience) great ease and comfort to the sinner's soul, if in condoling sorrow, with all meekness and humility, they do beseech that may command: 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. And as the jews said of Christ, when they saw him weeping for the hardness of their hearts, at Lazarus grave, 
joh. 11.36.  Behold how he oved him! So the people, when they shall behold the Preacher stand over the graves of their souls (now dead by sin) crying out, and proclaiming the vengeance of God against every sin, and weeping for the daughter of Zion, 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 loveth us! It may be the best means also to provoke them to consider of the estate of their souls, and to search and try out all their ways, and to turn again unto the Lord.  
Thus let our charitable compassion in teaching, win the people to contrition and conversion; and let the hearer's tears be the Preachers praise.  
And here I must admonish you, beloved, that you do not rashly and unreverently accuse your Teachers; and when they generally aim to smite at sin with the two edged Sword (God's Word) that then you make no private or particular application of his words against his meaning. For we come not, as Nathan did to David, pointing at the sinner, 
2. Sam. 12.7. Mat. 13.3.  to say, Thou art the man: but as the sour that comes to sow his seed, if it lighteth on stony ground, where it cannot take root, that is, hearts so hardened by sin, that they cannot repent; 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. And if our seed fall by the highway-side, as when we speak to unprepared hearers, where the fowls of the air gather it up; such are wand'ring looks, idle apparel, unreverent gesture of the body, & the like; still we have cause to mourn, because you sorrow not: or if our seed fall among thorns, where the covetous cares of the world, the lustful pleasures of the flesh, and the diabolical life of pride spring up to choke the Word, and to catch and cavil at him that sowed the Word; yet still we must arm ourselves to bear this injury. But if our seed fall upon the good ground of a sanctified heart, an honest heart prepared to receive the Word with joy, and to embrace the Teachers thereof with delight: lo, those are easily moved with our doctrines, and sweetly drawn by our entreat to bring forth the fruits of a godly life, in the holiness of their conversation. 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. And so I come to the last and great part of my Text, the Apostles fidelity, who laboureth to teach that only unto them, which is most profitable for them, namely, how to retain the grace of God, and that they in no wise receive the same in vain.  
Thirdly and lastly, in speaking of the Apostles fidelity, mark here how he doth not seek to please them with words, but in soundness of doctrine doth instruct them, and teach them the way that they should choose; namely, that they may grow in grace, and not to receive the grace of God in vain.  
Amongst many other attributes and titles whereby God is described, he is called Gracious: 
Exod. 34.6.  not for that only he is so in himself; but because he gratifieth all sorts. This word Grace, is understood three manner of ways:  
1. Sometimes it is taken for grace and favour, by which a man (through his gracious carriage, in word and conversation) becometh acceptable, and obtaineth grace and favour in the eyes of all that are not envious; 
Prou. 3.34. Luk. 2. vlt.  and so he giveth grace to the humble: and so jesus grew in wisdom and stature, and in grace and favour with God and men.  
2. Sometimes it is taken for the undeserved grace and favour, which is offered to any out of good will; or to an offendor, after some injury received at his hands: as when the King pardoneth offenders, and one forgiving another their trespasses. 
Gen. 6.1.  So Noah found grace in the sight of the Lord, when all the rest of the world were drowned, save only himself and his small Family. And so the Angel told Mary, 
Luk. 1.30.  that she had found grace and favour with God. Therefore without any merit of hers at all, it pleased God to choose this Virgin, above all other Virgins in the world, to bear his Son, her Saviour, in her womb. 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; and now became a chosen Vessel to bear the Name of God unto the Gentiles. 
Act. 9.15.   
3. Sometimes it is taken for those gifts that come of God's grace, and that as well such natural graces, (such are faith, repentance, and all the godly motions of an holy soul) (as Lydia when she believed, Peter when he repent, and job, when he trusted God) as also unnatural gifts; such are knowledge, understanding, utterance, and grace.  
Grace is effectually in the Elect, by the sense, knowledge, and effects thereof; but simply it is in God alone, in whom all virtues are most perfect and absolutely excellent; for the proper seat of grace is in God, and consequently in his Son jesus Christ; and all that we receive, is from God, and cometh down from above, 
jam. 1.17.  even from the Father of light, with whom is no variableness, neither shadow of turning. The least gift is a grace: 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: when we feel God's grace, let us give humble thankes and praise unto God for it; and when we feel the want of grace, let us pray hearty unto God Almighty for it: and God give us all grace to perform this duty faithfully, for evermore.  
Grace is a name derived of joy, for nothing is so fruitful of joy as grace; 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; as of a Prince to his Subjects, of a father to his children, of a master to his servants, and of God to the faithful: 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 Sovereign's gracious love and favour unto them.  
Moreover, grace is said to be the light of the soul; and therefore he that is destitute of the light of grace, dwelleth in the darkness of sin, and without it shall never see the light of glory and joy: for grace is the pledge of glory, and be cannot lose the one, that keeps the other, nor obtain the one, without the other. 
Heb. 4.26.  Let us therefore go boldly unto the Throne of Grace, that we may receive mercy, 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, and evermore to cleave steadfastly unto his gracious promises; and without this grace of God, it is impossible to please God, or to do good. Grace is said to be in a man that hath received it, as Art is in the workman that is skilful in his trade; always present, but not always working: therefore be not highminded, but fear: and if thou feelest grace present with thee, yet fear, lest thou be slack and negligent to perform those good works which she exciteth thee unto: if thou feelest a defect of grace in thee, the rather fear, because the strength of thy soul is departed, and thy best guide seemeth quite to forsake thee: if the sense of grace return to thee again, yet fear, lest thy sins bereave thee again of this sweet comfort: whatsoever we have, we receive by grace from God through jesus Christ; 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; and if it takes up but a little, the defect is not in the fountain, but in the vessel: so in jesus Christ, who is the fountain of life, full of grace & truth.  
Thus you see, beloved, grace is the comeliness of all things, the joy of all things, and the perfection of all things: and this grace is thus distinguished, to be Infusa, Diffusa, Effusa: poured in, spread abroad, and spreading forth.  
First, 
1. Insusa.  it is said to be infused & distilled into the heart, soul, and conscience of man, whereby he is restrained from evil thoughts: for as the small drops of rain do pierce the hardest stones that lie under their droppings, and a little water will bring the clay to an excellent temperature, which otherwise is hardened by the Sun: 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, and the continuance of wicked practices (as we read of Nabal) it is now by the spiritual infusion of grace, 
1. Sam. 25.  easily pierced and pricked with compunction, as the jews at Peter's preaching: 
Act. 2.37.  so likewise the drooping dew of grace, being once infused into the heart now hardened against the glorious sunshine of the Gospel, as saul's, 
Act. 9.1, 2.  doth easily mollify and become like David's heart, which was even like melting wax. And whereas before, all such made no conscience in practising all heinous sins; now God's grace is infused into them, it will not admit so much as an evil thought to tarry with them. Lord, evermore give us this grace.  
Secondly, it is said to be scattered, 
2. Diffusa.  sild out (as it were) to be spread abroad in the heart. And as the good wine which jesus made of the water, 
joh. 2. ●.  was filled out of the stony pots, to be served unto the guests at the marriage table: 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, 
Ephes. 4.29.  to edify all those that shall be guests at the Supper of the Lamb's marriage. 
Reuel. 19.9.   
As the sweet Singer of Israel sweetly prophesied of Christ, Diffusa est gratia in labijs tuis, 
Psal. 45.3.  Grace is poured out by thy lips (for so S. Jerome reads it, and thus expoundeth it) Because (saith he) the law came by Moses, 
joh. 1.17.  but grace and truth came by jesus Christ. Full of grace are thy lips (for so the common translation bears it,) for with a word thou healedst every disease: with a word thou madest the sea to be calm: with a word thou didst command the winds to be silent: with a word thou called'st Lazarus, and he came forth of the grave, when he had lain dead there four days before. Finally, with a word, whatsoever, and whensoever thou speakest the word, the grace of thy lips hath brought it to pass; as when thou didst send the Holy Ghost to sit upon the Apostles in the likeness of cloven tongues of fire, 
Act. 2.3.  thou didst thereby teach them to speak learnedly, effectually, & graciously. Hear observe, that into whomsoever grace is once infused, it will suffer no evil thoughts to remain there any longer: so likewise it being scattered in the heart, it spreads further of itself, and fills the mouth with the praises of God, according to that sweet saying of the Royal Prophet: 
Psal. 115.17, 18.  The dead praise not thee, O Lord, neither all they that go down into the silence: but we will praise the Lord from this time forth for evermore. And most true it is; for how can they praise God, whose hearts are dead by sin? But such as are quickened by the life of grace, do (doubtless) praise the Lord with joyful lips.  
Thirdly, 
3. Effusa.  Grace is said to be poured out in great abundance, overflowing (as it were) & streaming forth unto all our actions. 
Gen. 2.  For as out of Eden there went a river to water the garden, and from thence it was divided, & became into four heads: so by the Holy Ghost, from jesus Christ our spiritual Eden of pleasure, the river of grace goeth forth to water the spiritual Paradise, man's heart, (God's garden of delight,) 
Psalm. 147.11.  and from thence it is divided into so many heads as we have actions; that so all our thoughts, our words, & our works may begin, continue, and be finished by grace: 
Rom. 6.14.  and therefore (saith the Apostle) Sin shall now have no more dominion over you, for you are not under the law, but under grace. By which grace we are taught, first, what to desire, and that is, to do well all the days of our lives, even to do the will of God our heavenly Father for evermore. Also it teacheth us what to avoid, & that is, all ungodliness, which corrupteth our understanding, and all wordlines, which corrupteth our affections; that with pure hearts, and clean hands, we may truly serve God in holiness and righteousness for evermore.  
Finally, it teacheth us how to live; and that is, soberly, and not lasciviously, touching ourselves; justly, & not deceitfully towards our neighbours; faithfully and devoutly in our religion to God.  
Thus you have heard (beloved) at large, what grace is, and what be the powers and virtuous effects of the same. 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. He receiveth the grace of God in vain, that is not exercised in the practices of obedience, even good works: as holy David speaking of the blessed man, 
Psalm. 1.2.  saith, In God's Law he will exercise himself both day and night: therefore if we desire to have the grace of God to abide with us continually, of necessity we must keep ourselves from vices, and nourish this holy Spirit of grace, with the virtuous exercises of a godly life. The Sun in the firmament (as much as possibly may be) doth spread his lightsome beams in every place, & upon every thing in common: so doth 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: and as a green piece of watery wood doth strive to quench out the fire with its moisture: So grace doth not enter into the heart of that man which is bard up in the darkness of sin; and that heart that is full of the watery humours of lustful concupiscence, even (as it were) of set purpose, and of an evil will, doth oppose itself against grace, seeming to quench that holy Spirit, by which they are sealed unto the day of Redemption. As he carrieth his instrument in vain, that will not work with it: so doth he that hath received grace, & will not work out his salvation with fear and trembling. He that employed not his talon, 
Mat. 25.31.  was condemned as an unprofitable servant, to be caft out into utter darkness. No man will keep an idle servant that will do no work, no, nor yet an idle horse that is fit for no service: and therefore what, thinks the slothful Christian, shall fall upon him, that daily doth receive all blessings and graces from God, and yet will do no good work whereby God may be glorified, 
☞  the Church edified, or the Commonwealth wherein he life's, may be the better for him? As that tree cannot bear fruit, whose root is dried up; so that man, whose heart is not moistened by grace, cannot bring forth the fruits of good works. As a stone cannot move upwards, except it be helped; nor a hatchet cut, unless it be moved; so man can do no good work, 
1. Cor. 15.10.  without the help of God's grace. By the grace of God I am that I am (saith Paul) and his grace which is in me, was not in vain: but I have laboured more than they all; yet not I, but the grace of God which is in me. Every man that would be gracious, and not receive the grace of God in vain, must carefully and faithfully observe two points:  
First, to be humble, for by humility the grace of God is obtained: and so the Apostle teacheth, how God resisteth the proud, 
jam. 4.6.  and giveth grace to the humble. The gentle water of grace doth still descend from the steepy mountains of pride, to the lowly valleys of humility. In the Virgin Maries Magnificat, she teacheth us how she came to obtain God's grace: For (saith she) he hath regarded the lowliness of his hand-maiden. 
Luk. 1.48.   
Secondly, if we desire to receive the grace of God not in vain, we must practise piety & godliness, for grace is no otherwise to be preserved: for God and his gifts are so absolutely holy, that they cannot be joined with any sin. Grace and sin cannot agree in any soul; for where sin reigns, there is no grace; and where grace is, there no sin can rule. Therefore every one that seeks or desires to be possessed of grace, must discharge his soul of sin. And that he may obtain grace, let him deck himself with humility; and that he may preserve grace, let him practise piety, never to receive the grace of God in vain. There be four tokens, whereby we may know them that receive not the grace of God in vain, from them that do receive this grace in vain.  
First, he that faithfully endeuoureth to keep the commandments of Almighty God, and doth daily reprove and amend his ways, and goeth from strength to strength (still as it were leaning upon the staff of God's grace) to turn his feet, & his affections unto God's testimonies; although this man be not absolutely perfect in the sight of men, yet is it a sure to 〈◊〉 that the grace of God ●●elleth plenty 〈…〉 & that not in vain.  
Secondly, he that is free from the pollution 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: for he that thus overcometh himself, is better than he that ●●●neth a City.  
Thirdly, he that always iudg●●● charitably of others, without contempt or disgrace, & so beareth himself in all his actions peaceably and contentedly, it is a manifest testimony that such a man's life is rightly ordered and squared by the Spirit of God's holy grace.  
Fourthly and lastly, he that can bear all his afflictions patiently without fear, cleaving fast to the promises of God, such an one doth truly show himself to be upholden by the power of grace.  
And these few words shall be sufficient to point ou● unto you the true stamp of a gracious man, and to show you what I have conceived out of these words of my text, concerning unity, humility, and fidelity. God Almighty give such a blessing to this doctrine, that what we have heard with our ears, we may truly treasure it up in our hearts, and diligently practise it in our lives, for evermore, through jesus Christ our lord Amen, Amen, So be it.  
FINIS.