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
if they faile or fall they beare downe his godlinesse vvith them whereas sound grace in an honest and good heart being built vpon a sure rock the foundation whereof is laid in Christ holds it out in all stormes he is no reed shaken with the wind no vvauering vveather-cock no time-seruer he knowes in vvhom he hath beleeued and therefore abides the heat of Summer the rage and violence of persecution he endures the frost in Winter all those crosses and losses vvhich befall him still runneth with patience that race vvhich is set before him Heb. 12. 1. So that it is with hypocrites and counterfeit professors as with many rotten worme-eaten peares and plummes in a garden looke vpon them vvalke by them and none so beautifull to the eye none so louely to behold as they but lay hands vpon them or shake the tree on which they grow and down they tumble presently whereas that fruit vvhich is sound though it make not so faire a shew hangs still for all your shaking Gods people in this are like the Cedars of Lebanon the stronger the wind blowes them the deeper root they take the surer they stand Now in a few vvords to apply that vvhich hath beene formerly deliuered concerning this point of difference let that vvhich hath beene spoken bee a meanes of sending vs euery one into the Closet of his owne heart let vs seriously search and try our selues that vve be not mistaken about the truth of grace It is a thing of the greatest consequence that can be I meane the triall of the truth and soundnesse of grace in vs for if we be deceiued in this one particular vvee are vndone for euer A man may be mistaken in outward things bee deceiued in vvorldly bargaines and yet neuerthelesse a happy man hee may haue his soule though he lose his substance but if he be gulled in the matter of grace he is irrecouerably miserable Doth it not then stand vs vpon as I said before to consider whether vvee be deceiued or not If there were plenty of washt gold stirring or great store of bad counterfeit siluer abroad euery one would looke vvhat he takes for feare he should be deceiued O my beloued brethren these are the dayes wherein many make faire shewes godlinesse is growne in appearance into some credit amongst vs almost euery body would be accounted religious but as for the power of Religion and the truth of godlinesse God knowes it is found in very few All is not gold that glisters all haue not grace that are taken and do also take themselues to be gracious A man may goe farre in outvvard appearance and yet goe to hell in the end for want of sauing grace As for example First a man may be free from grosse sinnes from scandalous crimes enormous vices yea euen loath and detest many euills as did the Scribes and Pharisees Luke 18. 11. Secondly a man may be strict in the duties of the second Table iust of his word true in his dealings as many ciuill persons and Gentiles doe by nature the things contained in the Law Rom. 2. 14. Cato and many other Heathens were admirable in respect of Morality Thirdly a man may set vp Gods seruice in his family and giue himselfe to fasting and prayer as the Iewes did Esay 58. 2 3. Seeke God daily know his wayes enquire of God in the ordinances of iustice as a people that would doe righteously Fourthly a man may set vpon the worke of reformation ioy in a good Sermon reuerence Gods faithfull Ministers as knowing beleeuing that they are such as feare the Lord and shew vnto him the vvay of saluation as Herod did Mark 6. 20. Lastly a man may leaue his old courses and companions as Simon Magus did Act. 8. he may be escaped from the filthinesse of the world through the knowledge of the Lord and yet returne with the dogge to his vomit and for want of sound and sauing grace bee damned in the end Now seeing it may be thus tell mee in good sadnesse if thou dost not think it to be a matter of great importance to search and trie thine owne heart How many thousands be there which come short of these things before-named and yet take vp their rest flatter themselues and speake peace to their owne soules resoluing to be no other desirous to bee no better and therefore neglect this duty of triall and examinatiō of themselues But assuredly a time vvill come vvhen the consciences of these people which are now cast into a deepe if not a deadly sleepe will be awakened when death iudgement and hell will present themselues vnto their view when their sins like toads will croake vengeance against them when Ezekiels book will be laid open before them where is written within without lamentations and mourning and woe then what howling what roaring what wringing of hands and breaking of hearts to consider that old and new sinnes doe bleed afresh before them and that many thousand thousand reckonings are to be cleered betwixt the Lord and them and they not able to answer one of many thousands Then when it will be too late they will crie out vpon themselues condemning their folly and madnesse that they so trifled away their time let slip the golden season of grace and mercy passed ouer their soules to Satan for momentany bables and vanities Tell me then my beloued in coole bloud if it be not a point of high wisdome to looke to this betimes not to trust our hearts too farre in this weightie matter seeing our hearts are aboue measure deceitful and as those lying spirits in the mouths of Ahabs false prophets wil flatter vs bid vs go on and prosper when we run to our owne destruction I beseech you therefore my beloued brethren by the tender mercies of God and in the bowels of the Lord Iesus I entreat you to looke to your selues in this one particular search and trie your owne hearts how things stand betwixt the Lord and you doe not desperately run on as many carelesse bankrupts do neuer minding to make euen with their Creditor vntil the Bayliffe hath gotten them vnder arrest if not carried them into prison Slight not ouer these things lest hereafter when it will bee too late you finde and feele that to be true which now you cannot be brought to feare Consider I say with your selues what sinne is aliue in you what lust is crucified in you whether your life be the life of grace and whether grace be truly begun and settled in you Doe not thinke these things are skar-crowes to mock children withall and so slight them ouer for I tell thee if thou canst not finde leasure to search and trie thy wayes that thou mayest turne vnto the Lord in seeking for grace and suing for mercy thou wilt not finde I feare leasure to escape the wrath of God hell and condemnation Of the Euidence of true and sound
Grace NOw I come to the third thing which in the beginning I propounded and that is to consider of the euidences of true sound grace the which before I come vnto it will not be amisse to let you know that the worke and truth of grace wrought in the heart of Gods childe hath in Scripture sundrie appellations though all signifying one and the same thing Sometime it is called Spirit as Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh Sometimes it is called A new creature 2 Cor. 5. 17. If any man be in Christ let him be a new creature Sometimes Calling as in diuers places of Scripture Rom. 9. 24. Euen vs whom he hath called 2 Pet. 1. 10. Wherefore brethren giue rather diligence to make your calling and election sure Sometimes Sanctification as 1 Pet. 1. 2. Elect according to the foreknowledge of God the Father vnto sanctification of the Spirit All which places tend to this purpose to let vs know that we are then spirituall renued or borne againe effectually called and sanctified when the work of grace is truly wrought in vs Which work sooner or later more or lesse is wrought in euery one of GODS elect whereby he becomes purged from the former filthinesse of his flesh and spirit and sanctified throughout for as sinne like an Epidemicall euill diffused it selfe into al parts of a man as Wine or Beere put into a mustie cask is all equally tainted so grace if it enter into any it sanctifies him throughout it puts a spirituall life not into one or two parts but into the whole man renewing euery part and faculty of body and soule For grace comes into the soule as the soule comes into the body not infused by degrees though it be a maxime in Philosophy that the heart first liues which is not so to be vnderstood as if life were some while there when it is wanting to all other parts of the body but because the heart is the seat as it were of life and first of all moues manifesting life aboue any other parts of the body So grace is wrought at once though it growes by degrees being first weak as is a babe before wee bee strong men in Christ Know also that though grace once wrought bee infused into the whole man yet it shewes it selfe not alike in all faculties at all times because of the contrary habit of corruption which is stronger in some part and faculty of the body and soule than in other some yet if the life of grace be inspired it shewes it selfe more or lesse in the whole man This much I thought fit to premise to let you vnderstand that if the truth of grace appeare in any one thing though not in another or but weakely you may assure your selues that you are truly regenerate and so members of the Lord Iesus by spiritual vnion neuer after to bee rent off from him as more largely hereafter shall bee proued Now to the Euidences The first Euidence of grace THe first euidence of sound grace is a sanctified and sauing knowledge of Gods will reuealed in his Word I call it sanctified because it helps froward our Sanctification Iohn 17. 17. Sanctifie them with thy truth thy Word is truth and I call it Sauing because it tendeth to our saluation as appears Coloss 1. 9 20. This Knowledge some Diuines vpō good groūd doe make the prime and first worke of grace in Gods childe and the foundation of all other Hence Coloss 3. 10. The new man is renewed in knowledge By new man you are to vnderstand as was said before the worke of grace Hence it is that the Gospel is called the Word of life Phil. 2. 16. because it is a meanes of working perfecting this life of grace as 1 Pet. 1. 23. No life of grace therefore can bee where this Word hath not been I vnderstand of those that be of yeeres and capacitie to worke the knowledge of God and Christ Not that euery knowledge of God is life eternal for there is a Knowledge of God which profits not as may easily be proued First all they which beleeue God to bee such an Essence as may be expressed by any bodily likenes or the similitude of any creature know not God aright for if we conceiue God to be like any thing that may be imagined we fancy to our selues an Idol we are to conceiue of God by way of negation and to abstract him from all similitudes Esay 46. 5 9. Therefore Papists and all other which conceiue of God in a carnall and grosse manner know not God aright so gaine little benefit by their knowledge of him Secondly they that beleeue not God to bee the chiefe Good and the only thing to be desired loued and feared know him not aright Such as cannot say as did Dauid of the Lord Psal 73. 25. Whom haue I in heauen but thee I haue none in the earth to be desired in comparison with thee receiue little benefit by their knowledge of God Therfore all Mammonists and couetous persons which prefer their riches before God all Epicures and Bacchanalls which make their belly their God all voluptuous and sensuall persons which make their pleasures and honors their god know not God aright to their benefit and comfort Lastly all that know not God in Christ receiue no benefit by their knowledge of God To know God out of Christ is to know him to be a terrible and angry God taking vengeance vpon vs for our iniquities and transgressions Therefore if thou wouldest haue comfort by thy knowledge of God behold him in Christ see his iustice satisfied and his wrath appeased by that satisfaction and atonement which Christ hath made for thee so trusting to him for saluation which knowledge because almost euery one that liues within the pale of the Church seemes to haue we are to vnderstand that this knowledge if it be meerely theoricall will not saue vs for it may be in the temporary beleeuer and hypocrite therefore vnlesse this knowledge be sanctified it is no euidence of grace it profits not How then may wee bee assured that our knowledge is sanctified sauing By these effects First Knowledge if it be sanctified is operatiue it is a working knowledge it is no idle knowledge but reduced into practice Psal 86. 11. Teach me thy wayes O Lord that I may walke in thy truth Grace teacheth a man to put his knowledge in practice A gracious heart had rather doe and not know if it could bee than to know and not to do he desires to be taught that he might walke not that he might talke as too many doe Hence Dauid Psal 119. 34. Giue me vnderstanding and I will keepe thy Law yea I will keepe it with my whole heart In saying he would keepe Gods Law it shewes he was no Temporizer in religion which turns with the wind and
of the heart though peraduenture as was touched in the beginning some other thing may for a while keepe it out of thy hand Ciuility and hypocrisie may a little snib sin or bid it for a while to stand aside and giue way to better things but it is only grace that strikes this Goliah dead and takes off his head It is only grace which cures a soule-sick sinner of those diseases which by sinne hee hath contracted vnto himselfe as only Iordan aboue al other waters could heale Naaman of his leprosie Now lest any one should bring himselfe into a fooles paradise and please himselfe with an opinion of his owne goodnesse because of the abating of some sinne or the laying downe of some base carriage which formerly hee had taken vp let him know that there is a maine difference between the forsaking of sin in through the strength of grace and any other by-respect whatsoeuer Corruption is kept vnder in a gracious heart meerely in loue to God and hatred of sinne as Hosea speakes of those that shall bee conuerted vnto God They shall feare the Lord and his goodnesse Hos 3. 5. Though naturally thou mayest loue this or that sinne more than ordinary yet grace will helpe thee to abhor and loath it a better euidence of grace cannot be then when the heart is set against its old loue for it must needs be a supernaturall power and the worke of grace which moues any to dislike and loath that euill which naturally he loues Whereas in the hypocrite sinne is somtime forsaken because sinne hath left him he hath no meanes of committing it or else he forbeares sin as many a fearful dog doth meat in the platter because of the whippe or cudgell that is held ouer him So the hypocrite loues his credit loues his purse loues his skin it may may bee and therfore lest the committing of some sin which hee lingers after should make a flaw or a hole or rent in him hee forbeares the committing of it Examine thy heart therefore in this particular what mooues thee to forbeare thy sin what is the ground of that diuorce vvhich seemes to be betwixt thee and thine old louer If any thing in the world but grace thou art in a bad condition whatsoeuer is become of thy sinne Art thou one whose heart likes well of sinne though thou canst not or darest not commit it Art thou one who when thou art conuinced of or reproued for any failings thy heart riseth against the rebuke though for thy credit or profit sake thou seemest to welcome thankfully to entertaine that reproofe I tel thee thou art in a dangerous condition thou hast but weake and slender euidence of grace if any at all For where true grace is there howsoeuer as was said before for a time in a passion or tentation corruption may preuaile will be a welcomming of the meanes and helpes that may keepe vs from falling into sin as appeares in Dauid who blessed the Lord and Abigail for the good coūsel which she gaue him there also the heart will bleed the tongue will freely against it selfe acknowledge the foulenesse of those sins he hath committed Know moreouer that the nature of grace is to strike at all sinne great and small whether more or lesse profitable pleasing as Psal 119. 104. Therefore I hate all the wayes of falshood A gracious heart is set for the glory of God in all things in all places at all times he labours to shun all things displeasing to God or grieuous to his Spirit makes conscience not only of open but secret sinnes not onely of grosse and foule but of the least euils not onely murder but heart-burning or enuie not only of blasphemie and periury foule-mouthed sins but of those that seeme more faire as faith and troth c. So that as some Physicians haue their Catholicon for the purging out of euery peccant humour so grace is a Catholike expeller purger of all knowne sinnes whereas hypocrites and double-minded men represse sinne but in part and that very partially too not out of any hatred they beare to sinne but because of some euill consequent which waits vpon sin He keepes one sinne or other close one hole in his heart for some base lust or other one Dalila or darling sinne he hath from which he will not be diuorced as if God and men must giue him leaue in some thing to take his libertie hee hath one sin which al the world shall not bring him out of loue withall much lesse to leaue and to forsake it But let al such know that God will none of their patcht holinesse and piece-meale reformation as good neuer a whit as neuer the better All such will one day bee confounded vvhich haue not a respect vnto all Gods Commandements Psal 119. 6. A fourth Euidence of Grace A Fourth Euidence of Grace is obedience vnto the wil of God The Lord by his Prophet tells vs that those which are taken into couenāt with him shall haue his Spirit put into them and he will cause them to walk in his Statutes to keepe his iudgements and doe them Hence it is that the Apostle sayes Wee are elect through sanctification of the Spirit vnto obedience 1 Pet. 1. 2. Vnfained obedience vnto the wil of God is the character of a gracious heart for vntill such time as grace hath seasoned sanctified the heart little or no obedience will appeare in the life and conuersation Heartie obedience doth distinguish a sound heart from an hypocrite To abound in knowledge to haue a forme of godlinesse to be forward in the outward professiō of the truth to partake of the Sacraments make no essentiall difference betwixt a gracious and a gracelesse heart To obey frō the heart that forme of doctrine which is deliuered is a sure marke to distinguish the one from the other Not the hearers of the Law are iust before God but the doers of the Law shall bee iustified Rom. 2. 13. It is not Lord Lord the naked performance of holy duties which will bring vs vnto heauen it is obedience The doing of the will of my Father sayes Christ which is in heauen Matth. 7. 21. Bee ye doers therfore of the Word not hearers onely deceiuing your selues Iam. 1. 22. All knowledge as hath beene said before without obedience is in Gods esteeme no better than ignorance He that saith I know him keepeth not his Commandements is a lyer and the truth is not in him 1 Iohn 2. 4. Grace teacheth a man to reduce his knowledge into practice for by the power and strength of grace the will of man is made willing to obey God in all things so that it wil be our meat and drinke to doe the will of our heauenly Father Here some will be ready to cry out and say that by this doctrine wee destroy the liberty of mās will and turne it into a meere necessity
to thinke too iollily of our selues and to lift vp our selues aboue our brethren as Peter did who tells Christ that he would stick fast vnto him though the rest of the Apostles should flinch and fall off from him but they stand when he falls to his greater shame and deeper humiliation Thirdly the Lord doth this to make vs the more watchfull ouer our selues that we be not too bold or secure so through selfe-confidence and carnal presumption rush vpon occasions and tentations vnto euill as Peter did who would needs aduenture into the High Priests Hall in confidence of his owne strength where being left vnto himselfe he fell most shamefully and foully aboue the rest of the Apostles who durst not be so foole-hardy as to plunge themselues into danger when they might keepe out Fourthly the Lord doth this to bring them closer vnto him by continuall earnest prayer for the assistance of his grace that he would stand by them that he would not leaue them nor forsake theÌ„ The child when it hath caught a fall through selfe-confidence or letting goe its hold of the mother oh how it will cling to the mother how fast it wil gripe her finger lest being left vnto it selfe it fall againe Fifthly the Lord doth this to worke in vs a tender-heartednesse compassionate feeling of our brothers frailty and weaknesse that we do not beare our heads too highly ouer him looke too bigly vpon him if his foot hath slipt and hee by occasion hath fallen into a sinne but that we labour to restore him or set him in againe as the word imports Gal. 6. 1. with the Spirit of meeknesse considering our selues being of the same metall and making who either haue or may in the like manner be tempted as our brother hath beene Sixthly and lastly that so we may loue the Lord the more for restoring of vs and lifting vs vp when we were fallen Now the childe of God being for these or some such like other causes left vnto himselfe and wanting the assistance of grace to bring him well off from the tentation into which he was fallen listens to Satans charme stoops to his lure vntil such time as the Lord who hath formerly laid earnest for him returnes againe with the gracious and powerfull presence of his Spirit vindicates his owne right curbs and subdues the mutinous and rebellious lusts of the flesh sets grace in its seat againe to direct and gouerne the whole man and so the wil and affections set in tune the childe of God falls againe to his former course of obedience Thirdly a gracious heart obeyeth willingly and cheerfully he yeelds a hartie obedience Rom. 6. 17. Ye haue obeyed froÌ„ the heart Hee loues the Lord with all his heart with all his soule with all his strength as Luk. 10. 27. There may be an vniuersall obedience I meane in outward shew and appearance and yet not a hearty and cheerefull obedience A seruant may goe thorow-stitch with his worke and doe all his task and yet shucke and grumble and wish his worke were lesse or of some other kinde or at some other time appointed him So hypocrites may obey but it is no heartie and cheerefull obedience but a halting and vnwilling willingnesse if they could tell which way to saue their credit coÌ„passe their ends and come fairely off they would leaue off to obey Whereas a gracious heart performes duties not by constraint but willingly and of a readie minde 1 Pet. 5. 2. He yeelds himselfe as a seruant to obey Rom. 6. 16. Whatsoeuer good seruaÌ„ts doe they doe or at least should doe it cheerefully Coloss 3. 13. without any mumbling or wording or reasoning the case with their master which cheerfulnesse and willingnesse makes the work accepted though there be many failings 2 Cor. 8. 12. If a willing minde it is accepted according to that a man hath c. Therefore seeing the Lord calls for the heart Prou. 23. 26. and measures all obedience by the heart For with God the minde is the man and it is not the outward action but the inward intention of the heart which the Lord looks vpon let vs learne to deny our selues and whatsoeuer we doe to doe it heartily though troubles and crosses doe attend our obedience to the vtmost of our power let vs endeuour to bring forth fruit with patience A fourth difference lies in sincerity and singlenesse of heart A good man obeyes for conscience sake without any respect of any carnall earthly ends as Dauid exhorted his son 1 Chron. 28. 9. Salomon know thou thâ—â—â—d of thy Fathers and serue him with a perfect heart and willing minde It is said of Dauid 1 King 3. 6. He walked before the Lord in truth and vprightnesse Euery one that obeyes willingly and cheerfully obeyes not sincerely Iehu was forward enough in fulfilling the coÌ„mand of God and rooting out Ahabs posterity but he aymed more at the settling the crowne vpon his owne head making sure work for his posterity after him than the obeying of Gods Word Wheras a gracious heart hath his conuersation in simplicitie not subtilty in godly purenesse not dissembled and counterfeit sanctity or fleshly wisdome He walkes not in craftinesse but approues himselfe to euery mans conscience in the sight of God 2 Cor. 4. 2. Therefore to conclude this point as we desire any sound euidence to our owne hearts of true grace let our life be a life of obedience and that we may not be losers in the end by all our obedience but gainers looke I beseech you that your obedience bee rightly qualified let it be an intire and perfect obedience make conscience of all good duties and that at all times and in all places beware of displeasing God to please man Beware of culling out here and there some good duties to serue thy turne withall there must be no parting of stakes betwixt God and the Deuill betwixt Christ the world A piece-meale obedience is in Gods esteeme no better no other than disobedience as appeares in Sauls killing the Amalekites and sparing Agag and some of the cattell To reforme some things nay to conforme in many things and not in all is no conformity at all but deformity What auailes it a man to bee a Saint abroad and a deuill at home To frequent the assembly of Saints and to fashion himselfe to the world To be strict in the duties of Religion loose in the workes of morality outward righteousnesse Or to walke in a tracke of ciuility and to neglect if not abandon the way of pietie As if holinesse and righteousnesse were two enemies and could not accord and agree together Againe that which thou dost do with al thy might and to make al good last of al cast in the salt of sincerity to season al thy doings doe nothing to bee seen of men for then thou losest thy reward vvith God who loueth truth in the inward
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
of carnall security the Lord oft stands by lets Satan loose and layes the reines vpon their owne necks whereby they come oft-times to be ouer-taken with grosse and shamefull sins the Lord in wisdome vsing as bodily Physicians oft doe desperate medicines and remedies for the curing of some desperate disease preuailing in them or growing vpon them Again there is another weed to be plucked vp and that is Insinceritie if I may so call it the want of truth and vprightnesse of heart call it Hypocrisie if you wil that stinking weed which like the wilde Gourd sowred all the Pottage 2 King 4. 40. The Lord loueth truth in the inward parts and loathes the contrary Vprightnesse and sincerity helpes forward the worke of grace as appeares Psal 84. 11. The Lord will giue grace and glory and no good thing will he with-hold from them that walke vprightly The want of vprightnesse will make grace to wither It is not possible for that tree to stand long which is rotten at the root it may for a while seeme fresh and greene but as it takes no root downeward so it will not long beare fruit vpward for whē the wind begins to blow hard down it falls Wheras a gracious heart which truly delights in the Law of God and meditates therein alone in the night as well as openly in the day is like a tree planted by the riuers of waters that will bring forth her fruit in due season whose leafe shall not fade but be greene and neuer cease yeelding fruit As these weeds must be plucked out of the heart or else grace cannot possibly thriue or prosper so there be certain briers and thornes which must bee stubbed vp or else grace will quickly be choked in vs. These thornes are the cares of this world the deceitfulnesse of riches which while some haue lusted after they erred from the faith and pierced themselues thorow with many sorrowes These things sayes Paul 1 Tim. 6. 11. we must fly and follow after righteousnesse godlinesse faith c. implying that grace will not thriue if loue of money bee not rooted out of vs. What choaked grace if any was in Demas but the loue of the world Oh the multitude of soules that haue miscarried and for ought we know to the cōtrary might haue done wel if riches had not been not that riches are the cause but an occasion of their miscarrying What parted Christ that hopeful young man in the Gospell Mat. 19. was it not the loue of riches Many haue begunne well in their youth and giuen good hope but in their age haue growne cold through the loue of the world If once mens hearts begin to goe after their eyes and to be set vpon the world twenty to one but grace goes to decay in them for the world wil afford a man little time to exercise those things which hold vp the life of grace as prayer reading hearing c. If the world hath seazed vpō the heart it fumes vp into the head and fills the braine sleeping and waking with restlesse thoughts which way to compasse businesse contriue things and bring ends together so as scarce once in the day a good thought comes to minde but one occasion or other of the world stifles it or shuffles it out so as it comes to nothing Therfore if riches increase set not your heart vpon thē Psal 62. 10. Vse thē as thornes for thy weale to stop a gap withall to fence thee from outward harmes or to warme thee but lie not vpō them hold them not too hard lest they strike into thee and would thee remember alwayes that they are thornes good in their lawfull vse and when they are rightly husbanded but otherwise noxious and hurtful They are thornes they will ouer-grow and choak all good things that grow neere them if they be let alone Againe there be many bad humours foolish and noysome lusts which must be purged out of the heart or else grace will neuer thriue nor prosper in it to wit enuy hatred malice guile dissimulation filthinesse euill speakings the like which corrupt goodnesse Therefore S. Peter exhorting his brethren to whom hee wrote to embrace the sincere milke of the Word that they might grow therby prepares thē to this by aduising thē to lay aside those base distempers for they do much hinder the growth of Grace where they are they take away the glory and beauty of a Christian and make him vnseemely in the eyes of his brethren they darken his lustre and do blot and blemish his holy profession Therefore away with these lay these aside not as a man doth his apparell with a resolution to take it vp againe but as the captiue maid when she was to be maried laid aside the garment of her captiuitie Deut. 21. 13. with a resolution neuer more to put it on Abstaine from all fleshly lusts for they fight against thy soule 1 Pet. 2. 11. As Easterne winds doe nippe herbs and flowers cold stormes doe hinder trees from growing so fleshly lusts nip grace in the bud as it were blast it in the bloome that if it dieth not yet it comes not forward so fast as otherwise it would Last of all take heed beware of the needlesse familiar societie of gracelesse and godlesse persons for they are the quench-coale nay the very bane and poyson of grace vnto many He that is a companion of fooles shal be destroyed or as Iunius hath it He shal be made worse Prou. 13. 20. God hath branded wicked persons for fooles they are fooles in graine therefore come out from amongst thē lest thou partake of their folly They are pitch if thou touch them they wil defile thee There is a kind of poyson and venome in the words and society of the wicked which will fret as the Apostle sayes like a Gangrene and mens soules are more ready to take the cōtagion of sin than their bodies are to take the infection of the plague It would take vp a long time and proue a large discourse to shew how many wayes by what degrees mischiefe doth grow by haunting wicked company By often hearing filthy and obscene speeches zeale in many is quenched and such language growes in-offensiue By often seeing lewd prankes and wicked practices men can look on without dislike Thus the societie of the wicked quells a mans hatred of their wicked courses so inchants him that if he cast not in his lot amongst thē yet he hath no power to gain-say or reproue thē Therefore as you loue your soules loath the company of the wicked Can a man take fire into his bosome not burne liue amongst or delight to be with the wicked and not be vngodly Dost thou not know that a little leauen will sowre the whole lumpe And as the old saying is One scabbed sheepe infects the whole flocke Therefore say as Dauid Away from mee yee
wicked I will keepe the Commandements of my God Psal 119. 115. If thou wouldest haue grace thriue in thee Be a companion of those that feare God and keepe his Precepts Psal 119. 63. For euil men deceiuers grow worse and worse deceiuing and being deceiued Now as these euils must be auoided so if you would grow in grace good things must be practised as the means to procure health of body is first to purge out malignant humours and then to take cordialls and to obserue a good diet Therefore first of all labour to keepe thy heart soluble be euery day abased at the sight of thy sins and the sense of thy vilenesse and vnworthinesse The way for a man to get any good at Gods hand is to acknowledge and bewaile his emptinesse to grieue and mourne for his vnworthinesse God hath made a promise to fill the hungry with good things Apoc. 21. 6. I wil giue to him that is athirst of the Well of the water of life freely c. 1 Pet. 5. 5. Hee giueth grace to the humble Humble your selues therefore vnder the mightie hand of God that he may exalt you Secondly vse the societie of Gods people by whose example you may bee incouraged to godlinesse and by whose means you may bee furthered in the way of happines Firebrands being laid together and blowne will increase their heat light so doth cōmunity and society with those where the Word of God is kept on foot by holy and Christian conference increase the light of knowledge and the loue of goodnesse in vs. Thirdly Be frequent in hearing and reading of the Word the Word of God is the Word of grace which is able to build vs vp further Act. 20. 32. Therefore 1 Pet. 2. 2. As new-borne babes desire the sincere milke of the Word that you may grow thereby If this Word be thy delight it will make thee fruitfull Psal 1. 2 3. Hence it is that in Esay 55. 10 11. the Word is compared vnto raine which watereth the earth and makes it to bring forth and bud that it may giue seed c. The barrennesse of many souls proceeds from the want of the Word to make them fruitfull Paul tels the Colossians Chap. 1. 6. That they were fruitfull through the Gospell from the day that they heard it and truly knew the grace of God The ministry of the Word is Gods holy ordinance to beget and increase grace in his children beating them off from the world raising them vp to a higher pitch of heauenly-mindednesse teaching them which way to preuent occasions of sin and to beat backe the tentations of the Deuill c. Oh pity then pity those poore soules which want these liuing waters this bread of Life How many thousands in this our English Israel perish for want of vision the meanes of grace What will become of all cruell soule-murtherers in the day of the Lord Oh let vs continually bow the knees of our hearts to the Father of spirits that hee would put bowels of compassion into those that haue authority that the Church may be purged of all vnsauoury salt and a supply made of a faithfull Ministery which might feelingly and tenderly respect the flocke of Christ which hee hath purchased with his bloud And let all such as to whom Wisdom hath sent her maidens calling them that are destitute of wisdome to come and eat of her meat and drinke of her wine know that God looks for fruits of increase answerable to the meanes of grace bestowed vpon them lest they be in the number of those which receiue the grace of God in vaine 2 Cor. 6. 1. Fourthly if thou desirest to increase thy stocke of grace set thy grace on work let it not be idle The diligent hand maketh rich saith Salomon Prou. 10. 4. And in all labour there is abundance Prou. 14. 13. I dare boldly say it is in nothing more true nay in nothing so true as in the approuement of grace vse grace and haue yea increase grace That seruant which vsed and improued his Masters Talents gained by thē increased them Whereupon Christ inferred Mat. 25. 29. Vnto euery one that hath it shall bee giuen and he shall haue abundance Instruments and vessels for want of vse doe oft-times grow worse and vnseruiceable Gifts and graces of the Spirit are bettered by improuing them according to the cōmon saying Vse makes perfect Hence it is that 1 Tim. 4. 15. Paul aduiseth him These things exercise giue thy selfe vnto them that it may be seene how thou profitest Fifthly and last of all bee earnest with the Lord in prayer that he would put a spirit of life power into all those meanes vsed by thee or bestowed vpon thee for the increase of grace For Paul may plant and Apollos may water but God must giue the increase 1 Cor. 3. 6. without his blessing all meanes are but naked and empty He is the Author and perfecter of euery good thing begun in any Hence it is that the Apostle prayes for the Philippians 1. 9. that their loue may abound more and more And that the Colossians 1. 9. may bee fulfilled with knowledge and vers 10. fruitfull in all good works Teaching vs that prayer is the only helpe to obtaine increase of any good from God Now because of the deceit̄fulnesse of our hearts and the abundance of selfe-loue which abides in the best of Gods children we are too readie to flatter to thinke too well of our selues taking oft-times mole-hils for mountaines it will not bee amisse to make some priuie search whether wee finde any growth of grace in vs or whether it stand at a stay or bee in declension A shame it will be for al such as liue vnder the meanes vpon whom God doth daily bestow cost watering them with heauenly dewes if they thriue not If grace bee true and not counterfeit more or lesse some way or other it will grow For to say truth it is only the good heart that groweth and brings forth fruit and euill heart may giue some appearāce make some shew of growth but growes not like to an Atrophe one whose meat doth him no good he eats and drinkes and it may be with a greedy appetite deuoures more than is fitting yet battles not but rather falls away euery day more meager and leane than other This as was touched before shewes there is no soūd vnion betwixt Christ and such that they are no true and liuely members of Christs body for thē there would appeare some fruitfulnesse Ioh. 15. 5. He that abideth in me and I in him the same bringeth forth much fruit Well then seeing the Lord hath planted vs amongst the riuers of waters let vs take a view of our growth fruitfulnes First thou mayest know thou growest in grace if thou growest more and more into a dislike of sin as was said in the beginning if thy wants