(5.) They prosper best in grace that most faithfully and diligently use the means. Here I shall prove two things —
(Isi.) That we are to use the means ; for wherefore hath Christ appointed them but that we should use them ? His church is not like a statuary shop, where the image or statue doth nothing, but the carver or artificer doth all ; but it is compared to a school, where Christ is the teacher to teach us our duty, and we are disciples to learn it ; and to a kingdom, where Christ is the monarch and sovereign, and we are subjects engaged by covenant to obey him ; and
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the manner of his government, it is not merely natural ruling us, as lie doth the other creatures, by a rod of iron, or in a way of absolute power, as they cannot do otherwise, but moral, by laws, promises, threatenings, working faith by preaching ; and love, hope, and obed- ience are tlio ends of faith. Certainly he governeth man as man ; not by physical motions only, but by moral motives, to which we must attend, consider, and improve : Hosea xi. 4, ' I drew them with the cords of a man, with bands of love.' Christ hath not to deal with stones, or brick, or timber, but with men. God hath fitted the means to do their work, and for these ends we must use them. If he did ordinarily work without them, he would never have appointed them to this end. He could have done it with one powerful fiat, one creating word or beck of his will ; but he hath set another train and order of causes, and therefore he will work by them, because he work- eth on all things according to their nature, and this is suitable to the nature of man. We never knew of any man that came to knowledge, faith, or love without means ; therefore it is presumption for us to expect it. And the greatest neglecters and despisers of means are everywhere the most graceless and the worst of men ; therefore it concerneth us to use them with the greater diligence and care. We may learn from our adversary the devil : he showeth his malice to souls in opposing the means, either by depriving men of them : 2 Thes. ii. 18, ' Wherefore we would have come unto you, even I Paid, once and again, but Satan hindered us ; ' or keeping them from them by negligence, or filling them with prejudice : John viii. 41 ;. 'Ye are of your father the devil, and the lusts of your father ye will do : he was a murderer from the beginning, and abode not in the truth, because there is no truth in him ; ' 2 Cor. iv. 4, ' In whom the god of this world hath blinded the eyes of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine upon them.' Or from the faithful using of them : Mat. xiii. 19, ' When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart.' He watcheth them in all their postures. As soon as men begin to be serious, and to take heed what they hear, he disturbeth the work. Well, then, the means have an aptitude and subservient efficacy, which we ought to regard.
(2d.) They prosper best that do most faithfully and diligently use the meaps. I shall prove that by the double reason of the text.
First, ' With what measure you mete it shall be measured to you again.' In the allegation of this proverbial speech I shall observe two things —
1. That there is a law of commerce between God and his creatures, or else how shall we know what to expect ? And the ordinary rule of his dispensations is, that as we abound to him in the careful use of means, so he will abound to us in the influences of his grace ; because then we are in God's way, or stand in grace's road. Surely the wisdom and goodness of God is such that he will not set men about unprofit- able work ; and therefore, when we are serious and diligent in the use of means, we may be confident we shall not lose our labour.
2. That God delighteth to reward grace with grace, and to crown.
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his own gifts ; therefore, when by his preventing grace he hath put us upon the earnest use of means, he dehghteth to give out more grace ; when we hearken to him, and respectively comport with his Spirit in his preventing and lower motions, he doth advance his presence and operations in men to a higher and nobler rate.
Secondly, The other maxim is, Habenti dabitur, ' To him that hath shall be given.' Upon which our Lord groundeth this encouragement, ' To you that hear shall more be given.' This I shall therefore open to you.