THE Author of the Precepts for Christian Practice , &c. had with his own hand drawn up some other Pieces for the Press , before that weakness seized on his body , which at length made a passage for his soul to a better life . And so they became Legacies to the world , which he left ; and being left to my care , lest the witholding of them might render me , as unfaithful to his intentions , so unjust to others , and a hinderer of that good which He , who graciously succeeded his former Treatises , might design to effect by these ; I addressed my self to the payment of them , and that in the order in which they were penned . First , Of that in Vindication of Humane Learning , &c. And since of these which I here present , though later than I intended and endeavoured . He sent towards London in the year 1657. about three Sheets concerning the souls communion with Christ ( the result of its being married to him ) to have accompanied his Considerations concerning Marriage then coming forth ; but they were lost in the way ; and he , being destitute of a Copy , was long divided between hopes of finding , and despair of recollecting what was lost ; till at length despair of finding it , put him upon attempting to recollect it , which produced the Tract of that subject contained in this Book . So that some gain hath accrued from that loss , in that this seems larger than the former ; and hath also given occasion to the preparing of another , concerning The Excellency of Grace ( which disposeth for communion with Christ ) whereof probably he had entertained no thoughts , if the forementioned Papers had not mist their way to the Press ; and the new Copy ( being no bigger ) had not wanted an attendant to walk abroad with it . Nor yet were both likely to take up so much room ; but that a Third might well be admitted . Therefore , invited by the affinity and no less utility of the matter , I have premised an Abstract of some Sermons of his formerly delivered upon Psal . 92.14 . touching Grace ; that seed of God , as it takes root in the heart , and grows up into the life , and there flourishes in profession , and fructifies in action . A subject that can not be unseasonable , seeing the exercise of Grace is so great a stranger to the lives of the generality of men , that their minds cannot well resent the notion of it , and they have embased the very name , by stamping so many other ( inferiour ) significations upon it , as hath almost obliterated the best . This Title hath been lent to so many things , that now it 's much forgot to which it most rightly belonged . No commodity hath been more adulterated than Grace , which is no small argument of its great worth . All these following things go for it with some or other , viz. A right opinion of divine truths , a general approbation of Gods Wayes , a participation of Gospel-Ordinances , some flashes of conviction , some glances of affection , some fits of good desires , some short Essaies of devout endeavours , an ability in some religious performances , as in Prayer , Preaching , Conference . Some place Grace in new light , or knowledge without truth : Others , in a dark heat or zeal without knowledge : others in a luke-warm indifferency , or discretion without zeal . Some take up in the paint of a fair , but barren profession , which is but the colour of Grace without the favour : Others , in the better composure of the outward demeanour , which is the favour of it without the temper . Many confine it almost wholly to the external acts , either of devotion , or of just dealing , or of charity ( of one of these alone , without the other two ) and so they make it to be either piety without conscience , or righteousness without rectitude , or beneficence without goodness , charity without love either to God or others : Though there want not self-love , that 's the Founder of what makes such persons written Benefactors . All is laid out in a purchase of repute and fame , or to make up a Bribe for Divine Justice . Some think sadness is the only goodness , and that no affection is so truly religious as the hypochondriacal . Others take joy and solace for it , reckoning that the heart should have no motion but exultation . Some place it in a being better than such as are very bad : Others , in associating with those that are accounted good , or in their adhering to a certain party , which is but to make themselves Ciphers of no value alone , and such as can go for nothing in Religion , if not added to such or such a number of men .

Further , since wild fancies have run such division upon the grounds of Christianity , how have backfalls and elevations gone for Graces in Religion as well as in Musick ? How hath piety exchanged notes with melody ? Whilest many , rejecting the better way , have set it by Crotchets and Quavers , and tuned it into such Aiery Strains , such odd Coranto's , as only Satans Wind-instruments , the Enthusiasts he inspires and playes upon , are fitted to express .

Thus variously hath the name of Grace been applyed with reference to Religion . It hath other acceptions of a different aspect , and that reputed not by the fewest and the most benign . Who care for no other Grace than what Gold may enable them to find , or which advancement entitles to ; or who are chiefly for those Graces which may present their senses with some delight : Whether they be those hogo's which flatter the taste , those amiable features which sparkle in the countenance , that rhetorical spruseness that embellisheth the Speech , the sweet and curious accents that rellish the Voice , or other musical sounds , or those elegant gestures and plausible modes of deportment which adorn the carriage . Give them these Graces , and for the Graces of the Spirit , let those take them who can fancy them , or who can conceit the praise of God to be better than the praise of men . Yea , there is a Generation , with whom ( as if it were their ambition to shew at how dreadful a height of provocation , it is possible for the children of Adam to arrive ) it hath commenced no small degree of Excellency , to be able to swear , lye , cheat ; to be lascivious , intemperate , impudent ; yea , to practise the most excessive debaucheries with a good grace . And so the flesh hath got its Graces as well as the Spirit : and there are hellish Graces as well as heavenly . While it 's become an ingenious thing to be wicked at a more than ordinary rate ; and thought worthy of mean applause to invent unusual strains of impiety , and be vile beyond the common reach .

Thus have men brought down the price of that excellent quality Grace , by rendring its name so exceeding cheap , and prostituting it to so many things , that the one , to which it properly belonged , is usually overlookt and lost in a crowd . But if any desire to know the true and genuine notion of Grace , as it is an inherent qualification of the soul , let them take it in the following account . It is a Divine habit implanted in the soul ever inclining it to act suitably to some Divine Rule . It is a principle of spiritual life and action , the issue of Gods free Grace , and the pledge and infancy of Glory . The spring of all motion Heaven-ward . A supernatural biass carrying the soul to its chiefest good . A frame and temper of heart constantly disposing and prompting the man to a compliance with Gods will . It is such a resemblance of Divinity , as the Scripture styles a participation of the Divine Nature . It 's Gods comeliness put upon the soul . An umbrage or shadow of his perfections . A second draught of his Image which sin had defaced . A new impression of his Law upon the heart . Integrity of a later Edition ( with this addition of perpetuity ) but unfinisht , being still to receive further supplements till death compleat it and set on Finis . It 's the soul of Religion , the life of the soul , the spring of life , the nether-spring ( for Christ is the upper ) which hath its rise from the great deep of infinite goodness , and runs into the Ocean of Eternity . It 's often called living water , or water of life ; and well it may , for all the faculties of the inward man were brought into a deadly swoon by the fall , out of which this is the only Aqua Vitae , or Water of Life that can recover them , and make the man come to himself , cure all his spiritual distempers , give health , strength and beauty to his soul , and make him long-lived , even to live for ever . A fuller and distincter account of it may be collected from this following Character of a gracious Person , which all who would love and credit Grace should labour to make their own . He is one that is endued with Divine Graces , and lives in the exercise of them . He hath the work of Grace for his principle , the Word of Grace for his rule , and the God of Grace for his end ; from whom as he receives , so to him he refers whatever of good he either is , hath or doth . It 's his care to please God , and his ambition to honour him , as it is his happiness to enjoy him . No other enjoyment can deliver any such endearment to his love , such satisfaction to his desire , such entertainment to his delight , such ravishment to his joy . Here he fixes his highest esteem , his humblest reverence , his dearest affections , his freest choice , his firmest trust , his most insatiable longings , his sweetest thoughts , intentest looks , incessant praises , and entirest complacency . He follows him close , in that new and living way which his Saviour hath made for him , for the beams of his light , the tokens of his love , the tasts of his goodness , the views of his beauty , a livelier sense of his attributes , the seal and conduct of his Spirit , deeper impressions of his truth , fairer signatures of his holiness , further degrees of conformity to his nature and will , the conveyance of pardon , peace , joy ; of life , strength , vigour ; of support , enlargement , establishment ; and for a disposition suitably and chearfully to comply with his injunctions and dispensations . He strives to live under a constant sense of God ; takes all opportunities of converse with him , and can neither be satisfied with Mercies , Ordinances , nor duties , except he enjoy God in all . Yea , he lives upon him , and that not only in reference to his spiritual , but temporal life . He depends on him for the gift of what he wants , and the good of what he hath ; for the benefit of his advantages , the maintaining of his maintenance , the comfort of his comforts , and the blessing of his crosses . He casts his burden and his care on the Lord , commits his way and work to him , and humbly submits his desires , enjoyments , undertakeings , and himself to his dispose . If God be absent , it 's not in the power of any delight to rescue him from disconsolateness . If he go , no enjoyment can make contentment stay behind . But when God is present , he can spare other comforts ( if they be called for ) and yet abate nothing of his joy . Yea , this can flow the highest when they are at the lowest ebb . For in God are the fresh springs of all that sweetness , which is but sprinkled in slenderer drops throughout the whole Creation . In him is the summ total of all those excellencies , whereof we meet but with some smaller items in these lower things . Therefore he can by his own immediate communications make a rich amends for the loss of any temporal concernments , and deliver the gracious person from the want of them , even while they are wanting . Let him but keep his hold of God , and enjoy his quickning and chearing influences , and then let troubles do their worst they cannot make him miserable . Yea , he hath so much as may suffice to make Honours , Mannors , Scepters , and all those loud names which the world admires , fall below his envy . He values God above all , and other things at that rate which God hath set upon them . And that which gives any thing the greatest price with him , is not its fitness to serve upon the designs of any lust , or gratifie any sensual desire , but the relation it bears to the Supream Good , as it carries either some resemblance of Gods excellency , an instance of his bounty , or some reference to his glory . As for himself , he reckons that he is worth so much only as he is rich towards God , and enjoyes of him . He is sensible it 's the highest priviledge and accomplishment of his nature to be like him , and therefore takes the pattern of his apprehensions from Divine Wisdom , the aim of his inclinations from the divine pleasure , the object of his affections from divine perfections , the measure of his actions from divine prescriptions . He will not lend his credence in spiritual matters , but where Divine Authority engages for his security . He must have Gods Word for what he believes , Gods Warrant for what he acts , and Gods promise for what he expects . And he is carefull so well to understand the ground he goes on , as that he may not hugg his own or others conceits , inventions or presumptions for Gods truths , precepts , or promises . And as to the last , he looks at it as ill becoming his unworthiness to prescribe to infinite bounty , and set God a time or way of performance , where his word hath set none . Since he can challenge nothing from God , he will promise himself nothing any further than God gives him ground to look for it , lest his hopes being only provided for a shorter journey , should run themselves out of breath long before the blessing be within sight , and lose it for want of tarrying for it , or by seeking it in a wrong way . He remembers he that believes , makes not haste , and strives that his faith may not be too quick for his obedience , nor his sins too great for his hopes . He minds Gods condition , while he would have God mend his condition ; is careful of performing what God requires , whilest he expects Gods performance of what he promises ; knowing that great expectations joyn'd with little preparation , do but clog the wheels of mercy , by the filth they leave in its way , and so make it long a coming . He makes account that common mercies exact a more than common thankfulness , and cannot think ( though it be usual with men to carry , as if they thought so ) that he owes the less for any blessing , because he receives the more of it . He acknowledges himself less than the least of all Gods mercies , yet cannot be satisfied with any that are short of the greatest . He thinks well of God , when he deals the worst with him ; and ill of himself , when he doth the best . He will not make God the Author of his guilt , nor himself the Author of Gods gifts . He will not lessen Gods Justice , to magnifie his Mercy , nor wrong his Holiness , while he seeks to do right to his free Grace . His reverence will not suffer him to believe , nor his gratitude to desire that God should blot out his sins and his duty together . And as it is much more becoming of God to give , so it would be more acceptable to him to receive power to leave sin , than leave to live in it , Psal . 16.3 . and ability to answer his obligations than a liberty annulling them . He never thinks himself good enough , though the Scripture give him the style of an excellent one ; The righteous is more excellent than his neighbour , Prov. 12.26 . For there is no one so much a Creature , a man and a Christian as he .