A47542:1245
A golden mine opened, or, The glory of God's rich grace displayed in the mediator to believers, and his direful wrath against impenitent sinners containing the substance of near forty sermons upon several subjects / by Benjamin Keach.
London: printed by the author, 1694
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. Grace in the Soul is compared to a Well of living Water: The Water that I shall give him, shall be in him a Well of living Water, 1springing up unto Everlasting Life. Grace in the Soul, is like a Well that hath a never-sailing Spring at the bottom. Grace proceeds from the Spring or Well of Salvation, which continually supplies the Soul until it comes to Heaven. We have a glorious Figure of this in the Water that gushed out of the Rock smitten in the Wilderness, that never ceased following the Israelites until they came to Canaan. True, this Water may not rise up always alike, but may sometimes be low like our Rivers, it may have its Ebbs as well as its Flows; but when it is a very low Tide, it risen again, and may be by degrees higher than ever it was before: They shall 2revive as the Corn, and grow as the Vine, the Scent thereof shall be as the Wine of Lebanon.
3. Grace is compared to Leaven, which a Woman hid in three 1Measures of Meal, till the whole was leavened, the whole Soul. Grace is of a diffusive Quality. It works also like Leaven gradually, it diffuseth it self first into the Understanding, and leavens that with blessed Gospel-Light: It also diffuseth it self into the Will, and bows and subjecteth that to the Power of Divine Truth, and to a full Acceptance of Jesus Christ, choosing him, and relying upon him for Righteousness and Eternal Life: It also diffuseth it self into the Affections of the Soul, and then the whole is leavened. It leavens, or makes gracious every Faculty of the Soul, and all its Powers, the Body and all its Members: Grace, like Leaven, makes the Creature a new Lump, and of the same Nature with it self, Holy, Spiritual, Heavenly, &c. Leaven is a quickening thing; so Grace through the Spirit, is the quickening Principle in the Soul. Grace, when received, will, like Leaven, do its Work, and never cease till all is in a spiritual manner leavened therewith.
3. Grace is compared to Leaven, which a Woman hid in three 1Measures of Meal, till the whole was leavened, the whole Soul. Grace is of a diffusive Quality. It works also like Leaven gradually, it diffuseth it self first into the Vnderstanding, and leavens that with blessed Gospel-Light: It also diffuseth it self into the Will, and bows and subjecteth that to the Power of Divine Truth, and to a full Acceptance of Jesus Christ, chusing him, and relying upon him for Righteousness and Eternal Life: It also diffuseth it self into the Affections of the Soul, and then the whole is leavened. It leavens, or makes gracious every Faculty of the Soul, and all its Powers, the Body and all its Members: Grace, like Leaven, makes the Creature a new Lump, and of the same Nature with it self, Holy, Spiritual, Heavenly, &c. Leaven is a quickning thing; so Grace through the Spirit, is the quickning Principle in the Soul. Grace, when received, will, like Leaven, do its Work, and never cease till all is in a spiritual manner leavened therewith.
4. Grace is also compared by the Spirit of God to Fire.1 (1.) 'Tis a Divine Spark that God kindles in the Soul, which he taketh pains to do of his own abundant Goodness. (2.) And as he will not quench it himself, as you heard, so none else can: And if it cannot be put out, then be sure it will burn; it is the Nature of Fire to seize on whatsoever is combustible. Now Sin is that proper Fuel which Grace will never cease consuming, until it hath quite brought it (as it were) to Ashes. (3.) Jesus Christ came on purpose from Heaven to kindle this Fire, to burn up Sin, and all Corruptions in the Souls of his People: And can any think it is in the Power of Satan, by his Temptations, to quench it for ever, and so frustrate his gracious Design? If the Devil could not quench it when it was but a small Spark, like smoking Flax, when it was first kindled in the Soul, how should he be able to do it then when it has got a greater head? All know it is much easier to put out and get the mastery of a Fire at first kindling, than it is afterwards: Yet mistake me not, I do not say that this Divine Fire burns always alike in the Soul; No, Satan and Corruption may damp and lessen its burning: but what tho? for notwithstanding the Operations of Grace may be interrupted by the Law in the Members, the Flesh lusting and warring against the Spirit; and it may suffer an Eclipse, and a poor Christian may lose the sense and feeling Influences of it at some times, as to the comforting Operations thereof, yet the Habit of Grace can never be lost.
4. Grace is also compared by the Spirit of God to Fire.1 (1.) 'Tis a Divine Spark that God kindles in the Soul, which he taketh pains to do of his own abundant Goodness. (2.) And as he will not quench it himself, as you heard, so none else can: And if it cannot be put out, then be sure it will burn; it is the Nature of Fire to seize on whatsoever is combustible. Now Sin is that proper Fuel which Grace will never cease consuming, until it hath quite brought it (as it were) to Ashes. (3.) Jesus Christ came on purpose from Heaven to kindle this Fire, to burn up Sin, and all Corruptions in the Souls of his People: And can any think it is in the Power of Satan, by his Temptations, to quench it for ever, and so frustrate his gracious Design? If the Devil could not quench it when it was but a small Spark, like smoaking Flax, when it was first kindled in the Soul, how should he be able to do it then when it has got a greater head? All know it is much easier to put out and get the mastery of a Fire at first kindling, than it is afterwards: Yet mistake me not, I do not say that this Divine Fire burns always alike in the Soul; No, Satan and Corruption may damp and lessen its burning: but what tho? for notwithstanding the Operations of Grace may be interrupted by the Law in the Members, the Flesh lusting and warring against the Spirit; and it may suffer an Eclipse, and a poor Christian may lose the sense and feeling Influences of it at some times, as to the comforting Operations thereof, yet the Habit of Grace can never be lost.
5. The Spirit of Grace is a Vital Principle; it is the Life of 1the Believer, or of the Soul of a Child of God: Nay, and this Life is Eternal, it is in them an Eternal Vital Principle, as I have proved since I was upon this Text; therefore Grace through the Spirit, prevents their eternal perishing; those that have the Spirit in them, and Grace in them, have Christ and Everlasting Life in them. Moreover, should any say that Grace is not immutable in it self, yet say I, with relation it stands in unto Christ, (viz. having a Spring at the bottom) it is an abiding Principle, it will and must live: Moreover, it is a powerful and permanent Principle; Greater is he that is in us, than he that is in the World, that is, 2the Holy Spirit in the Graces, and blessed Influences thereof. Sin shall not have dominion over you, because you are not under the Law, 3but under Grace.
6. Grace is a holy and sanctifying Principle, it resisteth Sin, and purgeth the Conscience; It teacheth us to deny all Ungodliness and ⟨p. 289⟩worldly Lusts, to live soberly, godly and righteously in this present 1World.
6. Grace is a holy and sanctifying Principle, it resisteth Sin, and purgeth the Conscience; It teacheth us to deny all Vngodliness and ⟨p. 289⟩worldly Lusts, to live soberly, godly and righteously in this present 1World.
7. Why is Grace called saving, if Men may have it and yet 1perish? Certainly that Grace that a Man may have, and be damned, is not saving Grace.
Secondly, Grace shall abide in the Souls of Believers, in respect of the Fountain of it from whence it proceeds, namely, the Holy God.
11. Grace, as I may say, is the Off-spring of Heaven: And what doth God love on Earth, above his own Grace in the Souls of his People? 'Tis God's Gift, though it be Christ's Merit. And as Reverend Charnock notes; "Grace hath great Allies; the greatest Power that ever yet acted upon the Stage of the World, had a Hand in the birth of it. Should we see all the States of the World engaged in bringing a Person to a Kingdom, and maintaining therein his Right, we could not rationally think that there were any likelihood they should be baffled in it. The Trinity (saith he) sat in Consultation about Grace:2 For if there were such a Solemn Convention held about the first creating of Man, much more about the new and better creating of him, and raising him somewhat above the State of Man; the Father decrees it, the Son purchaseth it, the Spirit infuseth it: The Father appoints the Garrison, what Grace should be in every Soul; Christ raiseth this Force, and the Spirit conducts it; the Trinity hath a hand in maintaining it: and all this is but the carrying on the New Creature. The Father is said to beget us, John 1. 13. and we are said to be the Seed of Christ, Isa. 53. 10. and born of the Spirit, John 3. 6. therefore that which hath so strong a Relation and Allies, cannot be lost." Thus Charnock.
11. Grace, as I may say, is the Off-spring of Heaven: And what doth God love on Earth, above his own Grace in the Souls of his People? 'Tis God's Gift, though it be Christ's Merit. And as Reverend Charnock notes; "Grace hath great Allies; the greatest Power that ever yet acted upon the Stage of the World, had a Hand in the birth of it. Should we see all the States of the World engaged in bringing a Person to a Kingdom, and maintaining therein his Right, we could not rationally think that there were any likelihood they should be baffled in it. The Trinity (saith he) sat in Consultation about Grace:2
12. The Father is the Root and Foundation of Grace, as it is the Effect of his free Love and Favour; and every Grace is part of the Divine Nature, in it there is an imitation of one or other of the Divine Attributes, and it exemplifies the Divine Perfections in its Operations: The Design of God in infusing of his Grace into our Souls, is to show forth his Virtues, or his Praise and Glory, in all the Parts of it, and doth glorify one or another Attribute of God.2
12. The Father is the Root and Foundation of Grace, as it is the Effect of his free Love and Favour; and every Grace is part of the Divine Nature, in it there is an imitation of one or other of the Divine Attributes, and it exemplifies the Divine Perfections in its Operations: The Design of God in infusing of his Grace into our Souls, is to shew forth his Vertues, or his Praise and Glory, in all the Parts of it, and doth glorify one or another Attribute of God.2
13. What is Grace, and the Work of Grace in the Soul, but God's Workmanship, which as you have heard, he hath showed ⟨p. 290⟩much Skill and heavenly Wisdom about, and also hath been at more Cost to effect in us, than in making the World; he will not therefore suffer that Work to be marred and brought to nought: We are his Workmanship, created in Christ Jesus to good Works. Did 2he give his Son, purchase Grace; and will not the same Love engage his Power to preserve and perfect it in us?
13. What is Grace, and the Work of Grace in the Soul, but God's Workmanship, which as you have heard, he hath shewed ⟨p. 290⟩much Skill and heavenly Wisdom about, and also hath been at more Cost to effect in us, than in making the World; he will not therefore suffer that Work to be marr'd and brought to nought: We are his Workmanship, created in Christ Jesus to good Works. Did 2he give his Son, purchase Grace; and will not the same Love engage his Power to preserve and perfect it in us?
14. And since God's Power is concerned in preserving Grace in us, and us in a State of Grace; can it be thought that Satan, that strong Man armed, when he had full possession of the Soul, and also had so strong a Party in us on his Side, and yet could not prevent an overthrow, he being vanquished and turned out, should ever get possession again, especially since now the Soul is so well armed, and hath the strongest Party on its Side against him; besides such wonderful Allies to stand by it to oppose its Enemies, and to aid and assist it against him and all his Abetters? If Grace, when a Babe, gave Satan such a fatal Defeat and Overthrow, certainly now it hath got such strength in the Soul, it will never be overcome by him: We are kept by the Power of God through Faith unto 2Salvation. And Christ hath prayed that our Faith fail not, and was heard therein. Brethren, is the Power of the Omnipotent God limited to a Faith of the Creature's getting, and to his Care in securing? If so, it is as much as to say, the Nurse will keep the Child in her Hand, if it doth not get out of it and stray away from her. We say God keeps us by his Power through Faith, because he hath ordained Faith and Holiness to be the Means (which he by his Power will maintain in us) as well as Happiness, or the Salvation of our Souls to be the End.
15. God hath promised to help us, to uphold us, to strengthen us, and to preserve us unto the End: 2The Steps of a good Man are ordered by the Lord; and he delighteth in his Way. Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with his Hand. If he falls into Sin, into Temptation or Affliction, the Lord will not leave him, but help him up, and bring him out of all his Distresses: He hath promised, never to leave us nor forsake us: He hath also promised to be our God and our Guide, even unto Death; and hath assured us, That the Righteous shall hold on their Ways; and he that hath clean Hands shall grow stronger and stronger; and to put his Fear into our Hearts, that we shall not depart from him. Again, the Apostle asserts, That he that hath begun a• 3good Work in us, will perform it to the Day of Christ.
16. In a word, it cannot stand consistent with the Wisdom, Love, Faithfulness, Holiness, nor the Glory of God, to suffer any of his own Children, and redeemed Ones, to be pulled away from him by Sin, Satan, the Flesh, or this World, or any Enemy whatsoever, and Grace to come to nothing in them.
1. Can it stand consistent with his Wisdom, to suffer his own Eternal Counsel to be frustrated? Or hath any Man the true Grace of God, and yet not as the Result of God's Purpose from Eternity? If so, how comes it to pass that Paul tells the Saints, That they were saved, and called with an holy Calling; not according to our Works, but according to his own Purpose and Grace, which was 1given us in Christ before the World began? Can it stand consistent with Divine Wisdom, to let Satan insult over God himself, and boast after this manner; Thou hast sent thy Son to die for these Persons; thou hast renewed them by thy Grace, and made them thy own Children, and espoused them to thy own Son, and this according to the greatness of thy Love and thy Purpose, before all Worlds; and didst it also to destroy and bring to nought my Design and laborious Work in seeking to devour them; but see how thou art defeated and frustrated in all thou hast done: I have tempted them to Sin, I have again deceived their Souls, and set thee against them; and thy Design in saving of these, is by me made of none effect; I have turned those Saints into Swine, and robbed them of all that Grace and rich Treasure thou gavest to them, notwithstanding thou hadst put them into the Hand of thy own Son to preserve and keep?
2. Can it stand consistent with his tender Love, to leave his Saints in the midst of so many cruel Enemies, who are unable to save themselves (as poor Babes of two or ten Days old) out of their Hands, and yet suffer them by Sin and Satan to be torn to pieces, whilst he stands by and looks on; and yet they are such that are his own Children, begotten and born of him by his Spirit? Or shall his Love be so great in begetting Grace, or in infusing Grace, and no more Love showed in keeping and preserving that Grace in their Souls? What! purchase such Riches for them by the Blood of his Son, and let them be robbed of it all in a Moment?
2. Can it stand consistent with his tender Love, to leave his Saints in the midst of so many cruel Enemies, who are unable to save themselves (as poor Babes of two or ten Days old) out of their Hands, and yet suffer them by Sin and Satan to be torn to pieces, whilst he stands by and looks on; and yet they are such that are his own Children, begotten and born of him by his Spirit? Or shall his Love be so great in begetting Grace, or in infusing Grace, and no more Love shewed in keeping and preserving that Grace in their Souls? What! purchase such Riches for them by the Blood of his Son, and let them be robbed of it all in a Moment?
3. Can it stand consistent with the Faithfulness of God, who hath said, I will help thee, I will uphold thee by the right Hand of my Righteousness; and I will not suffer thee to be tempted above what thou art able, &c. The Work I have begun in thee, I will perform to ⟨p. 292⟩the Day of Christ; and as thy Day is, thy Strength shall be; and yet notwithstanding all this, will leave them, and let their Grace wither and come to nothing, and Sin and Temptations be too hard and strong for them, and so cast them off for ever?
