Luk. 12. 33. Or else the Lord takes from vs temporall riches to bestow vpon vs spirituall good things which he sees will not thriue nor prosper where the other are Or it may be he sees we are not able to manage outward riches but would doe some harme with thē grow proud contentious and quarrelsome or fall to some excesse and intemperance by them and therefore as wee deale with a childe who hath a staffe or a sword in his hand take it from him lest he hurt himselfe or some other with it so deales the Lord with his children Or if none of all these it may be the Lord takes away these outward benefits sets fire vpon the hedge which is about his childrē to make knowne the truth of grace in them that the Deuil and all the world may see and know their seruice to God is not mercenary but that they can loue and feare obey him as well in the want as in the plentie of these outward things yea and blesse God taking frō them as well as giuing vnto them Iob 1. 21. For as you heard grace fits their mindes to their estate so as they can be empty as well as abound therefore that little which they haue being sanctified and seasoned with grace is better than great riches to the wicked Psal 37. 16. Againe whereas you obiect that many wicked and gracelesse people haue a greater portion of these outward things thā Gods deare children It is not that God regardeth the rich more than the poore Iob 34. 19. but deales with them as it is said King Eutraples did with his enemies whō he most hated heaps most riches vpon them thereby to plunge them into tentations snares to fill them with many foolish noysome lusts that so they may pierce themselues thorow with many sorrowes 1 Tim. 6. 9 10. God oft-times giues honours and riches to the wicked in his wrath as he gaue Quailes to the Israelites so that their table is a snare before them and their prosperitie their ruine Psal 69. 22. Grieue not therefore at the seeming happinesse and prosperitie of gracelesse persons for whatsoeuer they haue they hold a wrong tenure they haue it with a curse and they must bee called to after-reckonings for it Only grace sanctifies things present and paues a way for future benefits If there were no more argumēts to proue the worth of grace me thinkes this should enhaunce the esteeme therof euen amongst worldlings Would they bee rich Would they leaue possessions behinde them to their posterity I know no better way than grace I haue beene young and am old yet saw I neuer the righteous forsaken nor his seed begging bread Psal 37. 25. Blessed is the man that feareth the Lord and delighteth greatly in his Commandements His seed shall bee mightie vpon earth the generation of the righteous shall bee blessed Psa 112. 1 2. and what followes after in the third verse Riches and treasures shall be in his house Fifthly it is only grace which makes vp Decayes and defects in Nature which all the things in the world cannot doe Arte may helpe Nature and in some particulars perfect Nature but it is only grace which makes vp the breaches and decayes thereof When a man hath liued to that age and fulnesse of dayes that his head and armes doe dodder through weaknesse his knees and thighes doe buckle vnder him as vnable to support his vnwieldy body when age and time haue worne out the edge and backe of his senses so that his eyes wax dimme as did Isaacs hee hath no more taste in his meat and drinke than had Barzillai and hee can no more distinguish the voice of singing or any melodie if grace be in the heart notwithstanding all these decayes in Nature he flourisheth in his age Psal 92. 12. The righteous shall flourish like a Palme-tree and shal grow like a Cedar in Lebanon vers 14. They shall still bring forth fruit in their age they shal be fat and flourishing The righteous will hold his way and hee whose hands are pure shall increase his strength Iob 17. 9. not of nature but of grace which supplyes the defects of nature Hee hath the eyes of faith to see the excellencie of a holy life to see the happinesse of his estate He hath the hands of faith to claspe about the promises to take CHRIST into his hart as Simeon took him into his arms He hath ears opē or if Nature hath played her part in them and they can receiue no more hee hath an hart open to heare what the Lord shal speake to his soule by his Holy Spirit His taste is fresh and liuely he findes sweetnesse in the holy ordinances of God more than in the riches pleasures and delicates of the whole world Nay which is more though his grinders cease and the doores bee shut without by the base sound of the grinding as Eccles 12. 3 4. he can heartily feed vpon the body and bloud of the Lord Iesus Christ and when they wax darke that looke out by the windowes vers 3. hee can without going vp to Pisgah as Moses did behold the Land of Canaan nay more than so he can looke Death in the face long for him as for a treasure and desire to lay downe his earthly tabernacle and bee with the Lord Christ Tell me then if all the art riches or pompe of the world is able to doe thus much no no it is the only prerogatiue priuiledge of grace to supply these naturall wants Sixthly it is only grace that giues vs a sanctified vse of all those things wee doe partake of for whatsoeuer it bee that any one doth enioy and possesse if he be a gracelesse person all these things good in themselues wil proue curses snares vnto him and such as wil further his cōdemnation in the day of Iudgement It is Grace which must sanctifie all parts of Nature al endowments gifts of body and minde The strength of Goliah the valour of Ioab the beautie of Absalom the wisdome of Achitophel the eloquence of Herod the honour and promotion of Haman and the riches of Diues all these were but snares thornes and curses to the possessours of them for want of grace to qualifie to sanctifie them Seuenthly and lastly herein appeares the excellencie of grace in that it paues the way and bringeth vs vnto glory Grace is the first fruits of glory and as it were the earnest of our eternall inheritance for all the gifts of grace bestowed vpon vs here do tend and make for the fitting and preparing of vs for glory hereafter Grace neuer finally or totally forsakes a man but brings him at last to that eternall inheritance lands him in the end in heauen his desired hauen There be many things of good vse and worth which are no lasting things there be many things both delightfull and precious but yet fading onely
comming wishing it might neuer be or euer be deferred A third difference is in the failings and falling of those that bee endowed with true grace and those that are hypocrites For we may not say that grace is perfect in the best of Gods children because in this life so long as wee abide in this earthly tabernacle wee must looke for no perfection in many things we sin all nay the childe of God may haue many relapses into the same sinne though he haue a sound heart and labour to walk vprightly towards God and men yet there is a great deale of difference betwixt his relapses and the falls of those whose hearts are not sound First of all a gracious heart alloweth not of the committing of any sinne Rom. 7. 15. I allow not that which I doe If he be preuented and ouertaken with any euill he approues not of it his heart is not delighted or affected with the doing of it When Dauid had numbred the people the Text sayes that his heart smote him 2 Sam. 24. 10. Which shewes that though hee were ouertaken yet hee did not allow of the euill hee had done Whereas an hypocrite howsoeuer hee may seeme outwardly to quarrell with himselfe or to be angry with his sinne yet al is well betwixt his heart his sin as the Ferry-man in the Boat he lookes one way though moues another He wants that principle Grace which alone opposeth sinne and makes not only the iudgement to mislike it but checkes the conscience and grieues the heart for it whereas a wicked hart wanting this principle may haply resolue against sinne and promise better things as Pharaoh told Moses that he would let the people of Israel go but presently returnes to his old hardnesse and stubbornnesse Secondly a gracious heart is bettred by his fals He grows more and more as was said euen now into acquaintance with his own heart he sees his own frailtie he is more fearefull of falling as the old saying is The burnt childe dreads the fire He is more carefull of his wayes and watchfull ouer himselfe as one that is climbing vp into a tree if one foot hath slipt or the bough broke on which hee stood how doth hee tremble how carefull is he of sure footing lest hee fall So the childe of God being by occasion fallen into any fault takes heed vnto his steps c. gathers his wits together to keepe himselfe vpright from falling againe vvhereas the hypocrite is no whit at all bettered by any sin something he may be terrified there may be some pause some forbearance but no bettering some say a leg once broken and vvell set againe is stronger than before it is true in grace for this growes more strong after a fall than before As appeares by Peter vvho though at first he vvas shaken by the breath of a maiden yet like a Cedar in Lebanon grew so strong after that death it selfe could not shake or ouerturne him Thirdly the falls of the righteous driue them closer vnto God by prayer and godly sorrow How vvas Dauids heart broken after his fall What heart-broken petitions did he put vp vnto the Lord to vvash him thorowly from his iniquitie to cleanse him from his sin to create in him a cleane heart to restore vnto him the ioy of his saluation and to stablish him vvith his free Spirit Whereas a gracelesse heart is either senselesse of his danger and GODS displeasure and therefore seeks not to God by prayer that so he may make his peace againe with God or else if he be griped or stung a little he seekes to allay his griefe by Musicke as Saul did or with merry company or pastimes to put it from him Fourthly the falls of the godly make them to complaine of themselues and cry-out vpon their sinne as Paul Rom. 7. 24. O wretched c. So Dauid Psal 51. 3 5. whereas a gracelesse heart is ready to extenuate his sin would none did worse than this I hope this is not such an hainous matter or else excuses himselfe and ready to lay it vpon others But the childe of God with a kind of indignation aggrauates his sinne abhorres it vvith a detestation intreats the Lord for mercy in the pardon of that is past and for aid to helpe him in time to come Last of all a gracious heart by his falls hath his heart knit more strongly vnto the Lord. O how much doth he thinke himselfe bound vnto God for sparing and not confounding him What shall he render vnto the Lord for bringing his soule out of the snares of the Deuill and deliuering him from the danger into vvhich sin had plunged him He confesseth that it vvas Gods mercy that he vvas not cōsumed And because God hath spared him his soule is knit more strongly vnto the Lord than euer before I haue read how true it is I know not of a great kindnesse that a Lion did shew vnto a man who had formerly pulled a thorne out of his foot and will not grace teach a man thinke you to loue the Lord for doing greater things for him Nature teacheth a man to loue those that preserue our bodily liues or rescued vs in extreme danger and shall not grace doe this much more So that you see a wonderful great difference betwixt the falls of those that partake of grace and such as want it Howsoeuer sometimes a strong corruption a violent tentation may shoulder out or keepe downe the worke of grace in Gods children yet he is not pleased with this condition of his for these relapses and preuarications of his doe cost him hot water and the setting on he hath many a gripe and sting many a heart-breaking groane by them vvhereas those that yeeld any voluntary subiection to their lusts and giue their euill affections the reines though somtime they may feele and expresse some gripes and horrors of conscience yet by that vvhich hath beene spoken it is euident that they are far from any euidence of true grace A fourth and last difference 'twixt sound and counterfeit Grace lyes in perseuerance Counterfeit grace is but temporary it lookes fresh and seemes to flourish for a season but euery little frost of aduersitie or blast of trouble nippes it in the head and makes it giue in If he perceiues that hee is like to misse of his hopes proiects or some rubs vvill be in his vvay or that his profession bring trouble or persecution then he giues in he thinks it is good sleeping in a vvhole skin and therefore falls off whatsoeuer profession hee hath formerly made And that because hee wants a sound bottome hee is not built vpon the Rock Christ his principles were from Nature education or the world and not from vnion and communion vvith Christ his holy profession was taken vp vpon carnall and fleshly termes not out of loue to pietie but out of selfe-loue and by-respects vvhich vvhensoeuer they faile his pietie quailes
affections Psal 51. 6. passeth by all outward failings where the heart is vpright before him sincerity being a grace which makes al obedience sauour vvell to the Lords pallat Therefore that thou mayest be drawne to such a kinde of obedience consider of these motiues First know that vntil thou findest thy heart inclined and thy wil framed to this obedience which I haue formerly spoken of thou art no friend of Christs Yee are my friends saith Christ if ye do whatsoeuer I command you Many can bee content to receiue good by Christ and to account him their Iesus but few returne loue and duty vnto Christ by acknowledging him their Lord in keeping his Word obeying his wil doing whatsoeuer hee commandeth them Secondly thou wantest as hath beene formerly proued sound euidence of thy regeneratiō for whom God reneweth he sanctifieth throughout he fills him with the seeds of righteousnesse so as his life is fruitful in obedience Thirdly the richer thou art in obedience the more bountiful wil the Lord be in rewarding He that gained fiue talents had the rule ouer fiue Cities For euery one shall receiue according to his worke Rom. 2. 6. Fourthly and lastly this wil procure as you shal heare by and by outward prosperity it wil fetch in a rich portion of outward benefits and blessings Esay 1. 19. If yee be willing and obey yee shall eat the good things of the Land Now then to draw to a conclusion of this point seeing you haue heard of these euidences of true grace let me in the bowels of the Lord Iesus beseech you my brethren to goe home to your own hearts make there a diligent scrutiny and narrow search whether you finde these euidences in your possession or not Are the eyes of your vnderstanding enlightned with sauing knowledge Is thy knowledge rightly qualified Is it practicall or is it meerely theorical Is it a transforming knowledge moulding thee to the Word Is it such a knowledge as vents it selfe continually for the glory of God and the good of others Dost thou find thy heart by beleeuing knit vnto God through Christ louing him and fearing him for his owne sake as well as for his Christs sake Dost thou find the throat of thy corruption cut in thee and thy sins bleeding to death and gasping in thee Is thy heart set against euery euil way and thy soule delighted in the practice of that which is good Doth thy heart stoope to GODS Word and thou yeeld vp thy selfe to be at his command and that willingly cheerefully and in singlenes of heart fearing God Then blessed be the time that euer thou wert made acquainted with these high prerogatiues God hath done more for thee than if wanting these he had put vpon thee all the honour pompe and glory of the world But woe and alas how few are there in whō these euidences are to bee found Oh that such as want them had but eyes to see their misery and hearts to consider how full of vnconceiueable horror their consciences will one day be when they come to bee awakend perceiue how they haue trifled away the day of grace turned the grace of God into wantonnesse receiued the grace of God in vaine so as they haue no part in the inheritance either of grace or of glory Know and beleeue deare brethrē that things will not alwayes stand at this stay with you A day is comming wherein yee must lay down these earthly tabernacles of yours with them all your pleasures profits and honours when none of all these will stand you in any stead or afford you any comfort but will rather wanting grace to vse them aright increase your griefe sorrow A day will come wherein if these euidences be not in thee thy conscience will not spare to tell thee to thy face that wanting grace thou art a vessell of wrath ordained and prepared for destruction Oh the troubles sorrowes and feares into which in that day thy poore soule will be plunged for want of grace Oh what wouldest thou not then giue for one dram of grace How happy wouldest thou take thy self to be if thou hadst but a little time to redeem wherein thou mightest come to partake of the meanes of grace which formerly thou hast slighted ouer making no more account of them than of thine old shooes Thou wilt then cease to wonder at Gods faithful Ministers so inueighing against the neglect of grace and so vehemently pressing and vrging the necessitie thereof Thou wilt then say that a little grace were more worth than all the world beside and that they are only happy that doe partake of it Whereas the childe of God hauing tasted of Gods goodnesse and made partaker of his grace is filled with vnconceiueable ioy comfort finding himselfe deliuered from the power of darkenesse and translated into the Kingdome of Iesus Christ His conscience being purged frō dead works by the bloud of Christ his heart purified by faith he can looke death in the face take him by the hand and bid him welcome he can lye downe and rest in peace and in full assurance or if any doubtings through Satans malice do arise in hope of eternall life through Iesus Christ And this shall suffice to haue spoken of the euidences of true Grace I now come according to the method and order which in the beginning I propoūded to lay downe some grounds and reason Why Grace is the best thing we can partake of First because it is the onely thing which giues content to the heart and minde of a Christian in euery estate and condition whatsoeuer God hath placed him Contentment is the thing which euery one aymes at and desires in all his courses Why do men toile and moile in the world early and late thorow thicke and thin but to satisfie their minds in these outward riches Why do people follow and with vnwearied and vnlimited desires and affections hunt after the honors and pleasures of this world but to satisfie their desires and as they suppose to giue themselues content But this is a meere imposture of our wicked heart falsly thinking that our desires are satisfied with desiring when as the truth is they are increased Why doe men and women deck and adorne as they thinke whereas indeed they deforme their bodies with strange attire with costly ornaments but to giue themselues content and to please their mindes For if you aske them a reason of their practice they will tell you it is their pleasure so to doe But they deceiue themselues in looking for content in worldly things or to be satisfied with thē as appeares Esay 55. 2. Wherefore doe you spend money for that which is not bread and labour for that which satisfieth not Is it possible that vanity and vexation of spirit should giue content to the heart of man All things vnder the Sunne are no better no other than vanity if wee will beleeue the Preacher Eccles