vse of this point Is it so that sanctified knowledge is a sure euidēce of true grace this then may speake heauily first to the heart of all ignorant persons they must know that their condition is dangerous deadly damnable because gracelesse and it is gracelesse because they are ignorant wanting sauing knowledge An ignorant heart must needs bee a naughty heart because without knowledge the minde cannot be good Prou. 19. 2. What goodnesse can possibly be where Gods Spirit is not Ignorance doth manifest the want of the Spirit For the Spirit is giuen vnto vs that we might know the things that are giuen to vs of God as 1 Cor. 2. 12. Therefore when any know not the things of God needfull to bee knowne it is euident that they want the Spirit of God And yet how hardly can this be beaten into an ignorant head They will not beleeue they want grace or that the Deuill hath them in his snare or that they are taken captiue by him at his will yet thus they are vntill they bee brought to repentance That they may know the truth 2 Tim. 2. 25 26. O the lamentable condition of ignorant persons especially such as are folded vp in the mantle of their own conceitednesse for many of these though they bee ignorant of the truth yet the Father of lyes their lord master hath taught them to cauill against the Word and to lay downe execuses for themselues that they are not booke-learned that they haue no leasure or that they haue a good heart though they cannot talke as many doe that so he may with-hold from them the truth in vnrighteousnesse O the heauie doome that belongs to those that haue eyes and see not eares but heare not harts and vnderstand not that they might conuert be healed Esay 6. 10. This is the condemnation that light is come amongst them and they loue darknesse rather than light Ioh. 3. 19. The Lord Iesus shall shew himselfe from heauen with his mighty Angels in flaming fire rendring vengeance to ignorant persons 2 Thess 1. 7 8. For as Hell is appointed to be the habitation of the wicked so this is the place of him that knoweth not God Iob 18. 21. Mee thinkes then this should set vp the price and worth of knowledge set an edge vpon our appetite and make vs call after knowledge and cry for vnderstanding To seeke her as siluer and search for her as for treasures as Prou. 2. 3 4. O the paines that men take the dangers they vndergoe in the mines to digge out and fetch forth siluer and treasure out of the earth vvhich vvhen they haue gotten they haue got iust nothing if we will credit Salomon nothing in comparison of knowledge For riches auaile not in the day of wrath Prou. 11. 4. Neither siluer nor gold shall be able to deliuer in the euill day Zeph 1. 18. Whereas if wisdome entreth into thy heart and knowledge delighteth thy soule then shall counsell preserue thee and vnderstanding shall keepe thee and deliuer thee from the euill way Prou. 2. 10 11 12. Therefore aboue all gettings get knowledge aboue all increasings grow in knowledge 2 Pet. 3. 18. Therefore make we triall of our knowledge whether it be rightly qualified what vse thou makest of thy knowledge and whether thou doest improue it to Gods glory others benefit and thine owne saluation If thy knowledge a be barren and gracelesse knowledge woe worth the time that euer thou knewest for in some sort it may be applied to thee which the Preacher speaks Eccle. 1. 18. He that increaseth knowledge increaseth sorrow For thou shalt be beaten with many stripes Luke 12. 47. Consider therefore what life and power is in thy knowledge Many abound in knowledge but their knowledge is so weak and feeble that it is vnable to withstand any corruption or to keepe vnder any one sinne in them It is said of the Thessalonians That the Gospell was vnto them not in word onely but in power 1 Thess 1. 5. Would you know what is meant by power Euen that force wherwith God doth open the hearts of his Elect to beleeue and that strength of the Word wherby they are regenerate and made new creatures Hath thy knowledge manifested any such vertue and power in thee Then it is a sauing and sanctified knowledge else but a weak and vnprofitable knowledge Therefore that for time to come thou mayest haue thy knowledge more powerfull to subdue thy corruptions obserue these few directions following First consider with thy selfe wherefore God hath endued thee with knowledge euen to make thee to differ from others in thy life and practice and that thou shouldest bee a light vnto others Phil. 2. 15 16. That yee may bee blamelesse and pure and the sonnes of God without rebuke in the middest of a naughtie and crooked nation amongst whom yee shine as lights in the world holding forth the Word of life Thy knowledge should make thee a light Thrue light retaines its light in whatsoeuer darknesse it shines so thy knowledge if it be sanctified will teach thee to gouerne thy selfe to looke to thine owne feet and to direct thine owne wayes and if it fall out that thou beest cast amongst the children of darknesse yet their darknesse shall not be able to extinguish and put out thy light that is make thee goe or doe against thy knowledge but thy light will bee able to discouer their darknesse to guide and direct thee Againe true light as it hath light in it selfe and retaines that light not extinguished by others darknesse so doth it communicate light to others whersoeuer it shines others do or may partake of it receiuing benefit by it and comfort from it So thy knowledge if it bee sanctified will tend and bend it selfe to the edifying of others For the manifestation of the Spirit is giuen to euery man to profit withal 1 Cor. 12. 7. Euery good disposer of the grace of God as he hath receiued the gift will minister the same to others 1 Pet. 4. 10. Looke to it therefore thou hast much to answer for who hast receiued much knowledge and certainly if thou doest not good with thy knowledge thou wilt doe harme with it thy sin will be exemplary thou wilt draw on others vnto euill they taking heart and being emboldned by thine example as appeares 1 Cor. 8. 10 11. Now how will thy knowledge doe good to others if it doth thy selfe none as it doth not if sin be as powerfull in thee as if thou haddest no knowledge Secondly thou must side with thy knowledge against thy corruptions What good will a sword doe to any man if he take it not into his hand put strength vnto it Help thy knowledge to fight against thy corruptions take part with thy knowledge against thy lusts which fight against thy soule 1. Pet. 2. 11. Thy lusts are too strong of themselues adde
A TOVCH-STONE OF GRACE Discouering the differences betweene true and counterfeit Grace Laying downe infallible Euidences and markes of true Grace Seruing for the triall of a mans spirituall estate By A. H. Bachelor in Diuinitie and Minister of Gods Word at Cranham in Essex 2 Pet. 1. 10. Wherefore the rather brethren giue diligence to make your calling and election sure for if yee doe these things yee shall neuer fall LONDON Printed by R. B. for Philemon Stephens and Christopher Meredith 1630. TO THE PEOple of my Cure and Charge Grace and Peace be multiplied DEarely beloued my hearts desire and prayer to God for you is that yee may be saued And that ye may be the better perswaded of my heartie affection to you-wards I haue heere presented to your eyes that which heretofore hath been offred vnto your eares nothing doubting but that as then it found attentiue audience so now it shall receiue kinde acceptance Yee haue runne well endure vnto the end that yee may bee saued To helpe you and others forward in the Christian race I haue vndertaken this taske hoping that yee vvill haue remembrance of these things after my departing from you that so yee may follow the truth in loue in all things grow vp vnto him which is the head that is Christ In the meane time I shall thinke my trauaile and pains happily bestowed my ministry and seruice highly blessed and my poore labours richly honoured and rewarded if I may bring any one to a more serious examination and triall of himselfe to a godly sorrow for the vvant of grace and to a holy hungring and thirsting after more grace And thus my brethren I commend you to God and to the Word of his Grace which is able to build further and to giue you an inheritance among all that are sanctified Pray for mee The Watch-man of your soules A. HARSNET To the godly and wel-affected Reader GEntle Reader I haue here presented vnto thy view the summe and substance of diuers Sermons which I preached vnto mine owne Charge and some adioyning neighbours who receiuing as they professed much good by my Labours were earnest with me either to bestow vpon them some of my notes or else to publish in Print that which I had deliuered in word Whose requests I could not well with-stand being vrged by some that my calling makes me a common seruant for any good I may in publike as well as in priuate And I was rather induced vnto this taske in a double respect First because amōgst the heape of bookes that are printed too few strike downe-right at sin or lend a hand to helpe forward the worke of Grace Secondly because the iniquity of the time is such that with too many who follow the fashions of the world grace is out of fashion and of all other things the least regarded or looked after although as I shall make it plaine it be the only thing to be desired as that which sanctifies and well-seasons euery condition heere and makes way for happinesse hereafter for the want of Grace cuts off all hope of future glory and precipitates people into endlesse woe and misery Nature by its strength may in time worke out or weare out many bodily maladies without the aduice of the Physician or any helpe of physick but the soule so deadly sin-sick as it is can neuer be helped and healed without the Balsam of grace which alone is able in time to worke out those malignant humors which the soule hath contracted vnto it selfe A rare thing it is to finde that man or woman which wil not easily be perswaded for the preuenting or curing some deadly disease to take though otherwise loathing physicke such things as shall be prescribed them for their good for Nature seekes to preserue it selfe Hence it is that the Toad vpon distemper runs to the Plantin the Hart to the Dittany and the Dog to the Grasse Therefore vnlesse we will shew our selues to haue lesse vnderstanding than the vnreasonable creatures wee must looke out for Grace the only cure of our distempered and diseased soules Reade then I beseech thee this small Treatise with the same affection and heart in which it was compiled for thee and that is God knows an earnest desire of bettering thy spirituall estate and helping forward thy saluation that the worldly wise-man may grow more wise for his soule that the vngodly may labour for grace that the hypocrite may be more sincere and vpright and that the gracious heart may grow in grace and with more comfort hold it out vnto the end If vpon the first taste thou findest but little or no sweetnesse herein let me intreat thee to assay the second time one bit may draw down another It is a rare feast where euery guest likes and loues all the prouision that is made yet he is an vnworthy guest which will feed of no dish or bee offended with his friend which inuited him because some one or two dishes bee prepared which hee likes not Reade taste and consider If thou receiue any good by these my Labours giue God the praise and pray for mee Thy seruant in the Lords worke A. H. A briefe Table directing to the principall things contained in the Treatise following GRACE how it is taken in the Scripture Pag. 3 A three-fold difference betwixt true and counterfeit Grace 10 First in the ground secondly in the growth thirdly in the falling and rising 13 Grace is Gods free gift 14 Grace cometh through Christ 30 Grace forgiues sinnes 35 The gift of the Spirit is from Grace 44 Eternall life from Grace 48 Ciuilitie is not Grace 50 True Grace groweth many wayes 59 True Grace perseueres 74 Sauing knowledge an euidence of Grace 93 Sauing knowledge is operatiue and practical 98 Sauing knowledge changeth vs. 102 Sauing knowledge seekes Gods glory 104 Sauing knowledge groweth 106 Directions to make our knowledge powerful FIrst consider that our knowledge should make vs lights vnto others 118 Secondly wee must side with our knowledge against our corruptions 121 Thirdly we must pray that the Lord would put life into our knowledge 124 Faith an Euidence of Grace 126 Difference betwixt the faith of Gods children and the presumption of the wicked 133 The first difference is in the ground out of which they spring ibid. The second difference lyeth in their fruits and effects 143 Thirdly true faith makes the heart to stoope to Christ his Scepter 144 Subduing of lusts is a sound Euidence of Grace 147 Differences betwixt the leauing of sin through the strength of Grace and some other by-respects 157 Obedience to the will of God is an Euidence of Grace 164 An Hypocrite may goe farre in outward obedience 170 Differences betwixt that obedience which proceeds from Grace and that which is done by hypocrites vpon by-respects 172 First true Grace aymes at the whole will of God ibid. Secondly a gracious heart labours to obey at all times 174 God oft with-drawes
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
runnes with the times and adding with his whole heart he shewes himselfe to be no hypocrite who is hollow not sincere in his profession Knowledge if sanctified helpes forward our obedience resteth not in speculation but proceeds vnto practice Temporizers and hypocrites seeke after knowledge rather to informe their iudgement than reforme their liues rather to teach others than to teach themselues This knowledge will not saue but deceiue vs Iam. 1. 22 23 24. That is the good and honest heart who hauing receiued the Word keeps it and brings forth fruit Luk. 8. 15. The Word is a sanctifying a fruitfull Word where grace is The knowledge of gracelesse persons is a barren knowledge they know but do not and this kinde of knowledge is no better than ignorance in Gods account 1 Ioh. 2. 4 5. Hee that saith I know him and keepeth not his Commandements is a lyer and the truth is not in him by keeping his Word we know we are in him Hence it is that in the first of Sam. 2. 12. The sonnes of Eli were said to be wicked men and knew not the Lord. How could this bee Eli the Priest and Iudge his children those that attended vpon the Altar and receiued the offerings and yet knew not the Lord No their liues being vicious and themselues prophane they did not expresse in their carriage any feare of God they were as those that knew not the Lord. Such as professe they know if they be disobedient and to good workes reprobate are for all their knowledge abominable where knowledge abides in the braine or lip and neuer comes so low as the heart and hand this knowledge makes way to conuiction and deeper condemnation Secondly Sauing knowledge is a transforming knowledge such a knowledge as doth cast a man into another fashion it moulds him according vnto the Word 2 Cor. 3. 18. We behold as in a mirrour the glory of the Lord with open face and are changed into the same Image from glory to glory Whereas knowledge vnsanctified leaues a person as it found him vnlesse peraduenture he be growne worse by his knowledge The knowledge of gracelesse persons wanteth both metall and making If it transformes them not they haue but a forme of knowledge as Rom 2. 20. Now what difference there is betwixt the thing it selfe and a forme of it a liuing man and his picture it will be needlesse for me to relate vnto you the same in a sort is betwixt a formall and a sanctified knowledge the former neuer moues the heart to God nor yet remoues it from euil the latter both purifieth the heart and rectifieth the life Thirdly Sauing Knowledge vents it selfe for the honour and glory of God and the good of others A gracious heart so opens his lips as his mouth may shew forth the praises of God Psal 51. 15. So also he desires that his lips may feed many Prou. 10. 21. Hee talkes to edifie for grace is communicatiue as well as operatiue like to that oyntment of Spikenard wherewith Mary anointed IESVS which filled the whole house with the sauour thereof Ioh. 12. 3. where grace is in the heart the lips are oft dropping of some heauenly counsell comfort and instructions such as may tend to the inlargement of Christs kingdome whereas gracelesse persons seeke to set vp themselues by their knowledge it may be they know much of God and Christ but know little for God Christ How few poore soules haue beene brought home to Christ by the great knowledge of many who haue a great name and fame of learning and profoundnesse How many be there who striue for honours and preferment and had rather bee accounted great Artists than faithful Labourers in the Lords Vineyard improuing their Talents to Gods glory the good and saluation of those poore soules that are committed to their care charge The Locusts of Rome will rise vp in iudgement against all such vnprofitable seruants for they compasse sea land to make a proselyte they studie and labour night and day to aduance increase the kingdome of Antichrist but these are so wedded to their ease and to their lusts that they haue no heart to take any pains for the Lord Christ Fourthly and lastly if thy knowledge be sanctified it is a growing knowledge The more thou knowest the more thou desirest to adde to that which thou hast As a new borne babe thou desirest the sincere milke of the Word that thou mayest grow in it 1 Pet. 2. 2. This growth I beleeue is not meant of the letter only and vnderstanding but especially of the feeling and power of the Word euery day finding more comfort and tasting more sweetnesse in the same So that the Word as Ier. 15. 16. is the ioy and reioycing of thine heart It is sweeter to thy taste than the honey or the honey-comb Psal 19. 10. And more esteemed then thine appointed food Ioh. 23. 12. Thus if thy knowledge be sanctified it groweth in thee and thou growest into it And this growth ariseth from two properties in a gracious heart First hee receiueth the Word in thesi in the generall and then he applyeth it to himselfe in hypothesi in the particular First a gracious heart puts his hand and seale vnto euery diuine truth beleeuing and embracing all those truths he meets withal whether they be threatnings promises or precepts as Cornelius and his company said We are here present before God to heare all things that are commanded of God Act. 10. 33. Receiuing the Word as did those Noble Bereans with all readinesse Act. 17. 11. This shews the soundnesse of his spirituall constitution and the goodnesse of his heart for as it is in nature a sound constitution feeds heartily vpon any good creature prouided for him refuseth nothing that is mans meat wholesome and good whereas a bad stomacke will pingle and picke here a bit and there a bit taking little or or no cōtent in any meats but those that are daintily cooked or curiously dressed euen so it fareth with a naughty heart vnlesse the Word be neatly handled spiced with humane oratory and set out with the enticing speech of mās wisdome it sauours not to his carnall pallat he findes no more rellish in it than in the white of an egge Again a gracious heart makes a particular application of the Word as spoken and belonging vnto him that part of the Word which doth most neerely cōcerne him he laies surest hold of and will not part withall Grace will teach a man to welcome make much of that Word which makes most against his sin and likes that preaching best which doth best discouer the secrets of his heart and most liuely set out the filthinesse of his corruptions whereas a naughtie heart swells against that Word which closeth with his bosome sinnes he brookes not the Word because as the Pharisees said it puts him to rebuke Now then to make
not thou more strength vnto them by yeelding vnto them When thy knowledge telleth thee that these and these things must not be ioyne issue with thy knowledge and say as Ioseph did How can I doe this euill and sinne against God Gen. 39. 9. I tell thee it is a grieuous euill to sin against knowledge when a mans knowledge within cryes out to the contrary this will make bloudy wounds and strike deepe gashes one day into thy conscience In the mean time thou art in a fearefull condition if thou allowest thy selfe in the practice of any one sinne condemned by thy knowledge for thou lyest open vnto any kind of impiety yea to any error euen vnto Popery for that person which denyeth the power of godlinesse will easily be brought to forsake the profession thereof if one sinne loued and delighted in be enough to pull a man from God to the Deuill yea into hell may it not then pull a man into Popery A wicked gracelesse person is a fit piece of stuffe to make a Papist of He that will not bee perswaded nor brought to leaue his sinne for the truth sake will easily be perswaded to leaue the truth for his sinnes sake How much better had it been for such a one neuer to haue known the way of righteousnesse than to turne away from that holy commandement giuen vnto him 2 Pet. 2. 21. Thirdly be instant and earnest with the Lord in prayer that he would manifest his power in thy weaknesse that he by his holy Spirit would conuey some life and power into thy knowledge that by the practice therof thou maist manifest the life of thy knowledge in al obedience and good conscience To this purpose Dauid makes many petitions to the Lord Psal 119. 88. Quicken me according to thy louing kindnesse so shall I keep the testimony of thy mouth The Scribes and Pharisees knew the letter of the Law and were perfect in the Scriptures but the Lord by his Spirit had not taught them and therfore there was no spirituall life nor power in their knowledge Howsoeuer they boasted of their knowledge and thought scorne to be taught of others yet their knowledge being but a dead knowledge did increase their iudgement as appeares by those words of Christ Ioh. 9. 41. If yee were blind ye should not haue sinne but now yee say We see therefore your sinne remaineth A second Euidence of Grace THe next Euidence of Grace is Faith which followeth Knowledge as the frame doth the foundation for vntil such time as the minde be inlightned with the truth no man can beleeue There must be knowledge or else there can be no faith Wee haue knowne and beleeued saith Iohn No man can beleeue in Christ without the knowledge of him For how shall they beleeue in him of whom they haue not heard Rom. 10. 14. Faith must needs be an euidence of grace because it is a speciall and a principal part and member therof not the fountaine of all other graces as some doe hold nor the root out of which all fruits of sanctitie doe spring For the soule must first be endued with the life of grace before it can beleeue vnlesse we wil say that faith may be in a gracelesse heart which cannot bee because being regenerate and sanctified by the Spirit we come to beleeue and to rest vpon the promise for the remission of sinnes and saluation by Iesus Christ Saint Paul calls Faith a fruit of the Spirit by whom we are sanctified therefore it cannot be the efficient cause of our sanctification It is true that Paul hath a passage tending that way Act. 26. 18. That they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith but by the Word sanctified we are to vnderstand the fruit not the grace of sanctification we are dead in sinnes vntill such time as wee come to be quickned by the Spirit Ioh. 6. 3. It is the Spirit which infuseth all diuine qualities into the soule The Apostle calleth them the fruits of the Spirit Gal. 5. 22 23. Amongst which fruits Faith is one of the principall as that which puts a kinde of liuelihood into all other graces and therefore after a certaine manner may bee said to sanctifie vs For according to the strength of faith will be the power of other graces hope loue c. If faith be weak hope and loue cannot be strong little faith little hope little loue no faith no hope no loue at all So that faith must needs be a sound euidence of grace for vntill such time as the heart bee purified and washed in the lauer of regeneration it is either Atheisticall to depraue the Word of God by doubting of diuine truths if not denying thē or else it is Sophisticall to peruert and wrest the Word so as oft-times bloud commeth out of it to choak strangle Gods people in stead of milke to feed and nourish them But if the heart be once sanctified by the Spirit then is faith wrought in vs which doth further and more effectually cleanse and purifie vs through the Word Ioh. 15. 3. Now because as in the former euidence of grace so in this also many a man and woman is mistaken the heart being so infinitely deceitfull it will bee no lost labour to examine the truth of our faith For you must know that it is possible for a wicked and gracelesse person to beleeue that Christ died for him yea to die in a strong perswasiō of Gods loue and fauour and so of his owne saluation Hath not experience taught vs thus much Who so confident who so full of faith if you will beleeue them as many vile wretches and gracelesse persons They wonder what people mean to doubt of Gods loue for their part they neuer as yet called it into question They thanke God they haue euer had as strong a faith as the best so they hope to continue This is euident by examples in the Scripture The Lord by the Prophet Ieremie speaks to the wicked Iews which had polluted the Land with their whoredomes and malice which had a vvhores fore-head and would not bee ashamed saying Did'st thou not still crie vnto mee Thou art my Father and the guide of my youth So in Mica 3. 11. The Lord speaking of corrupt Iudges of mercenary Priests merchandizing Prophets which set the Word to sale and prophecie for money saith that yet will they leane vpon the Lord and say Is not the Lord among vs no euill can come vpon vs. By which it appeares that wicked and gracelesse people may bee confident of Gods fauour How then may wee distinguish the faith of Gods children from the presumption of vnbeleeuers There lyes a great difference betwixt them The first difference is in the ground out of which true faith springs or the meanes by vvhich it is wrought in beleeuers True faith is wrought in all Gods children by the ministery of
the Word as Rom. 10. 17. First the Law conuincing vs discouering vnto vs our sins Rom. 7. 7. shewing vs both the nature the danger of them and our misery into which sinne hath plunged vs and not onely so but an vtter impossibility of our selues either to satisfie the iustice of God for the least transgression or to bee freed from that wrath vengeance which hangs ouer our head by reason of our sins The consideration whereof terrifying and afflicting a poore sinner makes him to cry out as the Iews did Act. 2. 37. What shall I doe Then commeth in the Gospell the Word of comfort and the message of reconciliation which discouers and prescribes a remedie whereby a poore sinner may be brought into fauour with God and accepted with him come out of the snares of the Deuill and be freed from the curse and malediction of the Law and that is by receiuing of the Lord Christ in whom all the promises of God are yea and Amen And by whom wee haue redemption through his bloud euen the forgiuenesse of sins Ephes 1. 7. Whereupon he begins to hunger and thirst after Christ seeing and knowing no other way no other meanes whereby he may be saued or haue his spirituall wants supplied As the prodigall saw no meanes of comfort but starue he must vnlesse hee get home againe and bee receiued into his fathers family so the poore sinner knowes his soule will famish if he get not into Christ and therefore hee labours to bee made one with Christ his soule hungers and thirsts after nothing so much as Christ all the world is dung vnto him in comparison of Christ Oh that he may be found in Christ to liue or die Christ is all in all vnto him hee layes hold vpon his righteousnesse and shrowds himselfe for comfort vnder his wings and as Ioab laid hold vpon the horns of the Altar saying I will die heere 1 King 2. 30. So the poore beleeuer layes hold vpon the Lord Christ resteth onely vpon Christ and if he perish he will perish at the feet of Christ whereas the faith of vnbeleeuers and hypocrites ariseth either out of their education common illumination or from some vaine perswasion of some good in themselues for which they are perswaded God loues them or else hee would neuer haue bestowed so much vpon them haue done these or these things for them So that their faith is no other than a faithlesse cōfidence a vaine presumption or some Satanicall illusion neuer wrought in them by the Lord Christ the Author and finisher of our faith Heb. 12. 2. by the ministry of his Word For they were neuer throughly hūbled or if they were it was but for a while a little Sermon-sicke their consciences wambling while the Word was deliuered vnto them and no longer If this mans faith had bin begun or hee begotten again of the Word of God as a new borne babe hee would more and more desire it that hee might grow thereby 1 Pet. 2. 2. for wee are nourished with that by which wee are begotten but he finds no sweetnesse takes no true content in the Word any further than he is sensible of some art or some noueltie in the same which doth affect and delight him Tell mee then thou that boastest or presumest so much of thy faith how thou diddest attaine vnto it when it was first wrought in thee which if thou canst not thou hast iust cause to fear thy faith is but thy fancie Heere a question will fall in very fit to be answered and that is whether euery one that beleeueth can tell when or how faith was wrought in him This scruple and scrutiny hath troubled many a deare childe of God who hath been ready to questiō the truth of their faith because they cannot precisely lay downe the time when or the meanes how faith was wrought in thē For their education and bringing vp was alwayes godly and religious from their child-hood they haue entertained the Word of God they haue alwayes borne a good will to godlinesse and loued the professours of the truth alwaies approued of the best things and therefore question the truth of faith and grace in them For the cōfort of such let me first of all tel them that if all were not well twenty to one the Deuil would not be so busie with them to perplex trouble them with these pious feares holy doubtings We seldome heare or reade of any but the Lords people that haue these troubles or that put these doubts questions But for the satisfying of thy scruple consider first what Christ said to Nicodemus Ioh. 3. 8. The wind bloweth where it listeth c. The meaning of which words is to teach vs that the operations of grace are sometimes as it were hid from the regenerate themselues neither knowing the time when they first began to work nor whēce they sprung nor to what measure they will grow Therefore though thou canst not tell by what meanes or at what time the Spirit of God commeth into thine heart or how at first its quickning and sanctifying presence gaue spirituall life vnto thy soule yet blessed and happie is thy cōdition if thou now findest faith to bee wrought in thee which thou mayest be assured of if thou findest thy soule enlightned with the sauing knowledge and vnderstanding of the truth if thou hast been abased and humbled vnder the hand of God in the sight and sense of thy vnworthinesse and if thou prizest Christ aboue all the world labouring to winne him and desiring to be found in him not hauing thine owne righteousnesse but that which is through the faith of Christ euen the righteousnesse which is of God through faith Phil. 3. 9 10. But if thou findest not these to bee in thee then thou mayest well question the truth of thy faith A second difference lies in the fruits and effects of faith Where grace is faith workes by loue Gal. 5. 6. A heart knowing and beleeuing what the Lord hath done for it cannot but loue much Luke 7. 47. being so dearely beloued And this loue of God workes the heart to a hatred of all things displeasing vnto God Psal 97. 10. and to a practice of that which he requireth Psal 26. 3. Thy louing kindnesse is before mine eyes therefore haue I walked in thy truth Wheras the faith of the vnregenerate works no change in him makes him no better than hee was vnlesse it bee in shew and appearance Confidence of Gods loue emboldens him to wickednesse and makes him to sin more and more as Ier. 3. 4 5. rather then abate sin in him Certainly if euer the Lord speake peace to thy soule through Christ hee will so inflame thine heart with the loue of his truth his Image his ordinances that these will so take vp thy heart that thou shalt not turne againe vnto euill Psal 85. 8. Thirdly and lastly faith
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