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
been amongst Naturalists cōcerning the chiefe good seuerall verdicts and iudgements haue beene giuen of it some calling pleasures some esteeming profits and some accounting honours the chiefe good some this thing and othersome that as their seuerall humors affections haue swayed them but we haue not so learned Christ and therefore from a better principle beyond the reach or pitch of all Naturalists we conclude that the prime good the best thing we can partake of is Grace for I may truly say of it as Dauid speakes of Goliahs sword 1 Sam. 21. 9. None to that All earthly comforts yea the greatest prefermēts the largest possessions the most excellent endowments either of bodie or minde in respect of Grace are but as dung and drosse The excellencie of Grace will appeare the better if we acquaint our selues with the truth and worth thereof which that we may the better do obserue wee these particulars First of all I will lay downe the differences betwixt true and counterfeit Grace Secondly I will giue you some euidences and markes of true Grace Thirdly I will shew the reasons of the doctrine And then in the fourth and last place I will come to make some profitable vse and application of the point Differences betwixt true and counterfeit Grace FIrst of the differences betwixt true and false sound coūterfeit Grace A necessary search and a point wherein we haue all need to be skilfull because of the deep imposture and deceitfulnesse of our owne wicked wretched hearts which like vnto lying spirits will flatter and deceiue vs telling vs that we are in a good way and that all is well with vs when as it is worse than nought and therefore we should be the more willing to heare of it For a man may haue a gracelesse wicked hart and yet not know it nor beleeue it and we are beguiled in nothing so much in nothing so soone as about our spirituall estate the estate of grace pleasing our selues with shewes and shadowes in stead of matter and substance Besides the Deuill is subtill and he will not bee wanting to teach vs the art of hypocrisie and hence it is that vertues are oft taken vp by vicious persons and fiends of darknesse will for their owne ends sometimes appeare like Angels of light How much then doth it stand vs vpon how neerely doth it concerne vs to search and trie whether our coine be currant or counterfeit lest that as for the present we beguile others in the end wee deceiue our owne soules The differences twixt true and counterfeit grace lye especially in foure things First the ground or beginning of Grace Secondly the growth or proceeding of it Thirdly the declension or falling thereof Fourthly and lastly the rising and perseuerance thereof First of the ground and beginning of grace Know we that all grace commeth from God the fountain of grace Euery good giuing and euery perfect gift is from aboue and commeth downe from the Father of lights Grace commeth from grace for there is grace infusing and grace infused Now that you may the better distinguish the one from the other before I fall vpon the differences giue me leaue to acquaint you with the nature of that grace from whence all grace is deriued vnto vs. Peter Martyr doth thus define the grace of God Grace is the free good will of God to man whereby he accepteth of vs in Christ forgiues vs our sinnes giues vs his Spirit here and eternall life hereafter First it is called the free good will of God vtterly to exclude all merit on our part Hence it is that the Scripture in diuers places doth diametrally oppose grace and merit As Rom. 11. 6. If it be of grace it is no more of works or else were grace no more grace For grace is all grace or no grace So Ephes 2. 8 9. By grace yee are saued it is the gift of God not of works c. Light is not more contrary vnto darknesse good stands not in more opposition vnto euill than grace and merit do oppose each other Merit in the best sense in the least sense doth marre the sense of grace Yea grace excludes that preuision of our workes which some imagine to be the ground of Gods louing vs or if not the ground a maine motiue and great meanes of Gods bestowing his grace vpon vs. But the nature of grace will not admit of any such preuision foreseeing of our workes The ground of all grace is in God himselfe and therefore grace must needs bee free it being his meere good wil and owne goodnesse to respect vs. As he told the people of Israel Deut. 7. 8. Nothing without God moueth him or can any wayes allure him to bestow his grace vpon vs. Hee found vs in our bloud vnlouely lothsome vnworthy to be beloued wherefore we conclude that grace is Gods free good will The Church of Rome hath beene much puzled about this doctrine of Gods free grace and therefore in generall termes they will seeme to ioyne issue with vs as if they said not as if they held not any other thing than that the Apostle alleageth Rom. 3. 24. That wee are iustified freely by his grace but like the Deuill their father they speake the truth in a false manner their words haue a wicked meaning which ouerthrowes the nature of Grace and the very foundation of Christian religion For by Iustification they doe not vnderstand the free grace of God in himselfe and that right0eousnesse of Christ freely imputed vnto vs but such a righteousnesse as God freely works in vs So by grace they do not vnderstand the free and vndeserued loue fauour of God to man but certaine gifts of grace certaine habituall graces as faith loue mercy c. which God freely workes in vs and for which say they he doth accept of vs. Now what is this but to ouerturne grace to ouerthrow Iustification and to make vs our owne sauiours When for certaine graces of our own and our owne inherent righteousnesse God doth accept of vs. From whence we may boldly conclude that the doctrine of the Church of Rome doth ouerthrow the foundation it peruerts the nature of grace and takes away the truth of Iustification For Iustification rightly considered implies two things First an vtter emptinesse and want in vs Secondly an absolute fulnesse and sufficiencie in Christ I would know how this can be if any merit or worth be in vs if we merit there is something in vs if something in vs then not an vtter emptines neither is there an all-sufficiencie in Christ thus they take away Iustification they make Christ no absolute Sauiour and so no perfect Christ and so no Christ at all Let vs therefore abominate the doctrine of the Church of Rome that satanicall Synagogue let vs hold it to bee Antichristian against Christ and their doctrine to be against the truth of grace and to say truth a gracelesse
the strictest manner yet he accounts all this but as drosse and dung as Phil. 2. 8. Gods worship and the performance of good duties through long vse may be growne into a very forme wanting zeale and all spirituall vigour or life in the performance of them and will you say that the bare naked and customary performing of good duties is a sure euidence of goodnesse in the heart of the doer of them No no thou mayest be a Pharisaicall Angell heare reade fast pray by the strength of thine education custom preuailing so far with thee as to necessitate the performance of pious exercises doing good duties because thou hast alwayes done them and not through the power and strength of true grace either inuiting thee or inabling thee vnto the performāce of them True and sauing grace comes not from nature good breeding but from spirituall regeneration from vnion and communion with Christ who is the Head which giues spirituall life and motion vnto all his members Euery gracious person is knit vnto Christ by ioynts and bands as Col. 2. 19. These ligatures are the graces of the Spirit by which euery good heart being conglutinate and graffed into Christ drawes daily from him such spirituall strength as inables him to the practice of good duties So that if grace be truly wrought in thee thou liuest in Christ as a siene in the stocke and Christ liues in thee as the root liues in the branches Then the minde and affection of Christ will be in thee thou wilt doe good duties not of forme but in faith in loue yea with a kinde of holy necessitie as if it were thy nourishment thy meat and thy drinke as Christ said To doe the will of thy Father which is in heauen Others also there bee which will outwardly appeare very forward in the performance of good duties they will not misse a good Sermon c. as if grace were truly wrought in them when as little or nothing at all is done by them in loue to the dutie but loue of themselues and to by if not base ends Some because they are brought into a family where the ordinances of God are daily on foot and where grace is in some request thinke and know that vnlesse they conforme to good duties and make some shew of godlinesse there wil be no abiding for them they shall be nothing set by wherupon they resolue to draw in the same yoke with others though good duties be in truth a very yoke vnto them and hold quarters with the rest of the family putting on a vizard of grace either to hedge in some fauour of their master mistresse or some other of the family or to be well esteemed of amongst the rest And there be others that wil be forward in the best things that so their masked godlinesse may bee a Lure to draw others to trade and commerce with them that so they may with the lesse suspition prey vpon the simplicitie and innocencie of honest harted people with whom they hope making a shew of godlinesse to haue negotiation Many such like there are who in truth are no other than painted and garnished sepulchers hauing within nothing but rottennesse and corruption Whereas true grace makes the childe of God to appeare and seeme to be godly because hee is so and to practise goodnesse for the loue of goodnesse and not of goods as many hypocrites doe A second and a maine difference betwixt sound and counterfeit grace is proceeding and growth false and counterfeit grace doth not cannot grow better better but stands at a stay or else is in some declension For euill men and deceiuers wax worse and worse deceiuing and being deceiued 2 Tim. 3. 13. wheras true grace is still of the mending hand and grows many wayes A gracious person grows first of all into more acquaintance with his owne heart he more and more sees and obserues his own vilenesse vnworthinesse for the more grace the more sight of our corruption as Abraham the more familiar hee grew with God the more hee humbled and abased himselfe This is one singular property of a good heart the more grace it receiues frō God the more disgrace it doth cast vpon himselfe in the sense of his owne vnworthinesse After that Iob hauing heard of God by the eare came to enioy a more cleare euidence of him by the eyes presently he abhorres himselfe and repents in dust and ashes Iob 42. 5 6. Paul after he had tasted of grace confesseth himselfe a blasphemer a persecutor c. Secondly a gracious person growes more and more into the hatred of old prankes courses He is ashamed and confounded for his former wayes Ezek. 36. 32. he will no more of his old wayes but sayes of them as Ephraim of his Idols Hosea 14. 9. What haue I to doe any more with Idols He sees before him a way of ioy and comfort vnto his soule beset with many sweet and precious promises adorned with many benefits and blessings his heart in now so fixed vpon this way that he growes more and more in loue with it all other wayes in comparison of it he hates and abhors he will not exchange the new for the old for all the world to boot Thirdly a gracious heart growes more and more into a longing for Christ As the Hart brayeth for the riuers of water so panteth his soule after Christ his soule thirsteth after him That fellowship and communion which hee hath with Christ in his holy ordinances is most sweet and comfortable vnto his soule and yet this hee knowes is but a glimpse of that comfort he shall partake of at the appearing of the Lord Iesus Therefore he longeth for that day knowing that whē Christ his life shall appeare then shall he also appeare with him in glory Coloss 3. 4. Now take an hypocrite and temporary professour at the best and it wil soone appeare that hee growes none of these wayes First hee growes not into acquaiutance with his owne heart for that doeth euery day more more deceiue him Secondly he growes not into a hatred of his old wayes for hee is still the same he was as rotten at the core as euer he was and as well pleased now with his lusts as before though haply for some by-respect he may seeme to forbeare them and hinder or suppresse the Paroxysme return of them Thirdly as for louing the appearing of the LORD CHRIST he doth it not he cannot doe it heartily whatsoeuer outwardly hee may make shew of for he cannot be ignorant of that which Christ hath said of hypocrites which say but doe not or doe all their workes to be seene of men and take Gods Couenant into their mouths but hate to be reformed that none of these shall escape the damnation that is to come The consideration of which things workes in them a dread of the dreadfull and terrible day of the Lords
in the regenerate makes the heart to stoope to Christs Scepter to heare his voice and follow him It is faith which apprehēds the authority and soueraigntie which Christ hath ouer vs and approues of the holines goodnes of his Cōmandements so inclines the heart vnto a willing and cheerefull obedience Whereas the hypocrites faith doth embolden him vnto liberty it makes him loose and licentious laying all vpon Christ back saying Christ dyed for vs his bloud shall cleanse vs c. Let the Ministers of Christ say what they can threaten what they wil they are resolued to hold on they will not shift one foot nor stir any further than they list Let iudgements bee threatned against them threatned folke they say liue long they can laugh in their sleeues at the zeale of Gods seruants no more moued or remoued with a Sermon than with the wagging of a straw Oh take heed therefore that thou beest not deceiued in the truth of thy faith Thou mayest haue a great deale of carnall confidence and bold presumption and yet not one dram of true sauing faith Take heed brethren lest at any time there be in any of you an euil heart and vnfaithfull to depart away from the liuing God Do not thinke that thy comming to Church thy hearing of Christ preached and receiuing of the Sacraments are infallible euidences of true faith for many thousands who take vp their religion vpō trust and take themselues to be sound beleeuers haue their hearts fraught with vnbeliefe their faith being no better nay scarce so good as the faith of deuils for they tremble at the power displeasure of the Lord whereas these are not once touched nor any thing affected therewith And this shall suffice to haue spoken of faith the second Euidence of true Grace A third Euidence of Grace NOw I come to the third Euidence of true Grace and that is the subduing of our Lusts and the conquering of our corruptions This is meant by those words of Paul I beat downe my body and bring it into subiection By body the Apostle doth mean the old mā sin corruptiō which doth lust against the spirit All such as are truly regenerate by the quickning power of the Spirit are sanctified as was said before in all the faculties of their soules members of their bodies not only inlightned in their iudgements to dislike that which is euill but their hearts also are set against it They know that all fleshly lusts doe fight against their soules and therefore they maintaine open warre with them and will not yeeld any voluntary obedience or subiection vnto them Grace cānot stād with the regiment of sin For as Paul saith Sinne shall not haue dominion ouer you for yee are not vnder the Law but vnder Grace Howsoeuer the Lord to checke the security presumption pride selfe-conceitednesse vnthankfulnesse of his children may for a while leaue them vnto themselues and with-draw as it were the powerfull presence of his grace wherby corruption may bustle swell yea and breake forth also yet by the power of grace they shall bee brought againe to mislike and condemn themselues for those euils wherewith they haue beene ouer-taken and crie out with Paul O wretched man that I am who shall deliuer me from the body of this death Therefore the Anabaptists and others are foully mistaken who hold that after the work of grace is once truly wrought in a man sinne hath no being in him that is regenerate for you must know that in euery one that is regenerate there is flesh as well as the Spirit in euery faculty there is grace inclining the heart to goodnes and there is corruption like a back-byas drawing it the contrary way For grace and corruptiō in euery regenerate person as Iacob and Esau did striue in Rebeccaes womb are euermore strugling and striuing one with the other yea there is a cōtinuall war betwixt them as was between the House of Dauid and the House of Saul but as the House of Dauid waxed stronger and the House of Saul weaker So fares it betweene Grace corruptiō the flesh may striue but the Spirit ouercomes for by vertue of habituall grace infused the will is so sanctified the affections are so rectified the heart is so purified as the whole man resignes vp himselfe to be at Gods seruice imbraceth a holy and a heauenly life as the only true comfort and sound happinesse and desires and resolues so to hold on euen vnto the end Therefore they are grossely deceiued who hold that after the work of grace is wrought in the heart of Gods children the will hangs like a beame vpon the ballance equally inclining to one hand as well as to the other A foggie and a mistie errour contrary to the current of the Scriptures which teach vs that a regenerate person labours to keepe a good Conscience in all things desiring to liue honestly as Heb. 13. 18. That person in whom the work of grace is wrought desires and endeuours to be euermore furnished with the Panoply the compleat armour of God that so he may stand fast resist the Deuil be able to quench all the fiery darts of the wicked The strength and bent of his wil and affections are for God and goodnesse he chuseth holinesse with a full purpose and resolution to walke in it he turnes from his former euils with a detestation of them he leaues them with a resolution neuer to take them vp againe As Ephraim said Hos 14. 8. What haue I to doe any more with Idols So saith he of his old courses and companions Away from mee and as Christ to Peter Get thee behinde me thou art an offence vnto me Matth. 16. 23. He daily prayes and cries earnestly to God for strength against corruption and wisheth O that my wayes were so directed to keep thy Statues continually Psa 119. 5. He is not for God to day and the Deuill to morrow he is no morning Saint and euening Deuill but desires and endeuours to walke before the Lord in all pleasing and to serue him in holinesse and righteousnesse all the daies of his life Well then if the case so standeth consider with thy selfe what combate thou doest daily maintaine against thy corruptions Doest thou delight in the Law of God concerning the inner man as Rom. 7. 22. though thou seest another law in thy members rebelling against the law of thy minde Are thy failings matter of daily humiliation vnto thy soule Dost thou finde and feele that nothing vnder the Sun doth more sting and pierce thy heart than to be at any time ouertaken with passions or carried away with the swinge of any corruptions against thy godly purpose and holy resolutions Why then cheere vp thy drooping spirits the Lord by the power of his grace hath takē possessiō of thee for nothing but grace is able to keepe the loue of sin out
As in bodily labour when a man beginnes to giue in when there is not that strength and power in his armes legs and back which sometimes hath beene wee see and say nature is debillitated and weakened in such a man euen so when we performe not holy duties with that zeale and spirituall vigour though it may bee with lesse strength of bodie the organes being decayed through age or sicknesse which formerly we haue done wee may feare grace is in some declēsion Consider therefore my brethren I beseech you seriously of these things that so you may by the grace of God be the better able to preuent declining or being fallen may remember from whence yee are fallen and repent and doe your first worke Thus hauing acquainted you with the differences betwixt true and counterfeit grace hauing laid downe the euidences of true grace and thirdly hauing shewed the reasons why grace is of that excellencie worth aboue all the world I now come to the fourth and last thing which I propounded and that is to make some vse application of the point Is it so as hath beene proued that grace is the best thing wee can partake of Then lamentable is the blindnesse and pitifull is the ignorance of the greatest part of the world who neither see their want nor yet the worth of grace How many be there who place all happinesse in these outward things riches honours pleasures c Taking those to be the onely happy men whose bellies the Lord fills with earthly treasures O he is a happie man say they he cannot doe amisse hee hath the world at will These are such as liue by sense Whose hearts goe after their eyes as Iob 31. 7. These are such as minde earthly things and therefore say as Psal 4. 6. Who will shew vs any good They encumber thēselues with the things of this life neglecting grace the only thing needfull yea that which is of absolute necessity vnto saluation Is it not a thing much to be lamented that in this glorious noone-tide of the Gospell people should so dote vpon the world as if there were no other goodnesse vnder the Sunne but to be great to be honourable to eat and drink to take their sports and follow their pleasures and profits If Paul in his daies could not speake nor write it without griefe and weeping to consider how many went a madding after the world minding earthly things surely if hee liued in these our times his heart would not ake but breake to see how eager people are vpō the world how little grace is respected and looke after no more than the reffuse and parings of our nailes Whereas if a man had all the world want grace hee hath in account nothing but if he want all outward things and be indowed with grace he hath enough for grace is sufficient for him yet alas as the Israelites were scattered vp and downe Aegypt to gather stubble and to picke vp strawes so the greatest part of the world hunt vp and downe beat their brains vse their wits and stretch their consciences for those things which compared with grace are no better than straw or stubble The condition of many people would bee a great deale more tolerable if any toleration may be of euill if their want of grace proceeded from meere ignorāce of the price worth or the necessitie of grace but too many there bee who are destitute of grace meerly through their neglect of the means of grace nay which is worse from a gracelesse wicked contempt of it scoffing and scorning the practice of it wheresoeuer they behold it Where shall a man liue or whither shall hee goe where hee shall not meet with some scoffing fleering Ismael or some scorning Michol to flout the practice of pietie tooth and naile to bring it into disgrace If any amongst them be like Saul amongst the people higher in matters of religion or more forward in the practice of holinesse than themselues how is hee maligned and contemned Hee is hunched at as Ioseph was amongst his brethren who could not speak peaceably vnto him hee is hated of them as Iacob was hated of Esau because his owne works were euill and his brothers good 1 Ioh. 3. 12. Had not our sweet Sauiour foretold vs of the iniquitie of these last times we might wonder that these dayes of the Gospel should bring forth such prodigious monsters as these are Oh let vs pitie them and bewaile their gracelesse cōdition I haue read of one Marcellus a Romane Captaine who hauing taken Siracusa and entred the Citie teares fell from his cheekes to see so great a multitude of people and so goodly a Citie to be captiuated Hath the outward and bodily misery of others occasioned sorrow in those that were heathens yea enemies and shall not we that are Christians weepe and mourne to see so many soules so many of our friends and acquaintance to be captiuated of sinne and Satan to perish bodie and soule through the wāt of grace Shew we our true compassion not only in being affected with the misery and danger of gracelesse persons but also in labouring to pull them out of the snares of the Deuill of whom they are captiuated at his will Of old Gods people were enioyned to bring home their neighbours yea their enemies Oxe or Asse if they met them going astray Exod. 23. 4. Will God haue vs to take care of Oxen and Asses and not much more to regard the soules of our brethren Let him know that he which conuerts a sinner from going astray out of his way shal saue a soule from death and shall hide a multitude of sinnes Iam. 5. 20. Againe is grace the most excellent thing we can attaine vnto Then let this set an edge vpon our affections let it be as a spur in our sides to make vs mend our pace and make more haste after grace If you were perswaded of your happinesse in the possession thereof if you were sensible of your misery in the want of it as Rachel cryed vnto her husband for children Gen. 30. 1. Giue mee children or else I die so thou wouldest crie out Lord giue mee of thy grace or else I die I see how wretched and miserable I am wanting grace Oh what shall I doe that I may obtaine grace Be intreated therefore to throw downe thy selfe before the throne of grace confesse thy sins vnto the God of Grace intreate his Maiestie to pitie the poore confounded worke of his owne hands by the malice of Satan and the poison of sin most wofully defiled Beseech him for his Christs sake to breathe into thy emptie soule some blast of grace to fill thy emptie barren and gracelesse heart with the fruits of his Spirit This earnest desire of thine will be a good euidence to thy soule of some good comming towards thee of some seed of grace already sowne in thee it being an effect of
grace to bewaile the want of grace and to be earnest with the Lord for a supply thereof If thou wert in any bodily want or necessity Towne and Countrey peraduenture should heare if not ring of it Thou canst heartily pray for and earnestly seeke out for outward necessaries food clothing fire c. But to whom dost thou make thy complaint of the want of grace Whereas grace being the most excellēt thing should in the first place be desired for thy selfe thy wife thy husband thy children c. If thou hast grace thou hast gotten a rich portion a great possession thy line is falne in a faire ground If thou seest grace wrought in the hearts of thy children thou mayest be freed from carefulnesse or seeking great things for them they haue a great a rich portion The Heathen could say that Vertue was a sufficient Dowrie And the Scripture saith The Lord wil not famish the soule of the righteous But how hard a thing is it for a Minister of Christ to beat this into the heads of people especially the poorer sort who most neglect grace and therefore they can rise early lye downe late and eat the bread of carefulnesse they can call and crie for these outward things for themselues and theirs but how few will stirre one foot or wet a finger for the obtaining of grace How many poore soules neuer had any one thought tending that way not so much as once dreame of the necessitie of grace and therfore trouble not themselues about it Let all such beware lest as a Captaine who finding one of his watchmen which kept sentinell asleepe cut off his head saying Dead I found thee and dead I leaue thee so the Lord cut off these with the sword of his wrath and vengeance leauing them for euer dead in sinne as he found them Thirdly if Grace be the most excellent thing why should wee not labour and striue to grow in grace as we are exhorted 2 Pet. 3. 18 An honest and good heart is neuer weary of increasing its stock of grace as worldlings are vnwearied in heaping vp transitory riches and lading thēselues with clay though sometimes it falls out that outward things haue their satiety and wee may bee cloyed with them whereas in grace there is no nimiety a mans heart cannot be cloyed nor clog'd with it Our life is a wayfare a walke no time of standing we must still forwards on and on as those that haue a great iourney to goe As the Lord said to Elias when hee found him sitting and sleeping vnder a Iuniper tree Vp eat thou hast a great iourney to goe 1 King 19. 7. So we haue a long way a short day to finish it in and therfore had need bestirre our selues to purpose Therefore as Paul said to the Thessalonians 1 Thess 4. 1. so I to you Now I beseech you brethren and exhort you in the Lord Iesus that ye increase more and more Grace in the heart of Gods child should be like the waters flowing from the Sanctuarie Ezek. 47. 3 4. which were at the first to the ancles and after to the knees and so to the loynes and at last to a great deep that could not be passed ouer Though grace below and shallow at the first in vs we should so nourish and cherish it that it may grow to ripenesse and full holinesse in the feare of God 2 Cor. 7. 1. Which that wee may the better doe obserue these directions First we must be careful to remoue away all euil hindring grace and secondly set vpon the practice of that good which will further it First of all we must be carefull to plucke vp root and rinde of al such weeds as may ouer-grow choak and hinder the prospering of grace One maine and ranke weed is spirituall pride and selfe-conceitednesse which growes too fast in the best soile being watered and cherished by the Deuill who when he cannot procure the childe of God to stoope to his lure and bite at his bait of impietie and profanenesse then labours he to poison him with his owne venome to puffe him vp and make him swel with pride of his gifts He will make him proud of his knowledge proud of his preaching praying c. yea rather than faile hee will make him proud of his humility proud that he is not proud Pluck vp this weed therefore for it much hinders grace God resisteth the proud and giueth grace to the humble He fills the hungrie with good things and sends away the full emptie Luk. 1. 53. Humble your selues therfore and the Lord will exalt you The more humble and lowly thou art the freer thou art from shaking and ouer-turning for wee see low houses stand fast when many loftie and high buildings are blowne downe fall The higher any hill or mountaine is the more barren it is for the dew and raine which waters the earth to make it fruitfull tarries not vpon high hils but fals down into the valleyes makes them fruitfull euen so the meanes of grace lighting vpon an high and lofty spirit do fall from him without soaking or entring into him whereas lighting vpon the humble and lowly they make him fertile for the humble he will teach his way Psal 25. 9. Another weede which must bee pluckt vp is selfe-confidence or securitie When Christians begin to beare thēselues vpon their own strength and to grow presumptuous the Lord oft withdrawes from them the strength of his grace and then downe they fall Dauid was too selfe-confident when he said I shall neuer be moued therefore God soone hides away his face and Dauid was as quickly troubled But of all other examples there is none for our purpose more remarkable than that of Peter who took it in foule scorne to be thought to be such a dastard and white-liuerd souldier yea such a false-hearted seruant as to forsake his Lord Master in greatest extremitie and therefore if you will take his word he will neuer flinch hee will die for Christ before he will deny him But when Christ fore-told his Apostles of their flinching from him if Peter had thus replied Lord it may be thou seest more into me and know'st my heart better than I know my selfe we are of our selues weake and fraile ready to pull in our heads vpon euery storme but Lord the spirit is willing though the flesh be fraile of our selues we can do nothing any further than thou wilt assist vs strengthen vs therefore with thy grace and then we will neuer flie from thee If thus Peter had answered Christ all had been well but being foole-hardy and selfe-confident the Lord sets him vpon his owne legs leaues him vnto himselfe and what became of this boaster at the word of a Maiden he denyes and forsweares Christ curses and damnes himself if euer he knew him Thus when Gods children grow carelesse too confident or are ouer-takē with a dead sleep
What no accusation in that black and terrible day lyable against thee All sinnes done away through his free grace O the deepenesse of the riches of his mercy How vn-vtterable is his goodnesse What wilt thou render vnto the Lord for his vnspeakable grace How should this inflame thy heart with the loue of God as Luk. 7. 47 Such as doe not heartily loue the Lord may feare they haue no part no share in his rich grace Vnthankfulnesse is a grieuous sinne and that which moues the Lord I am perswaded many times to hide away the ioy and comfort of the pardon of their sins from many of his children How ready are many if they be but a little crossed in some petty matter to swell and hang the lip yea with a little helpe could be perswaded to quarrell and be angry with the Lord as Ionas was If we fall short of our hopes in some good thing we haue promised to our selues or if God cut vs short of some outward comforts lent vnto vs what grumbling and repining is there against the wisedome and righteousnesse of our good God All sense of his infinite loue in forgiuing an infinite debt vnto vs is swallowed vp wee haue little ioy in it and God hath as little thankes from vs for it whereas better lose all the world than misse this grace for as Mat. 16. 20. What will it profit a man to gaine the whole world and lose his soule which doth perish without it partake of the grace of God It followes Giues vs his Spirit here This necessarily followes as Sanctification succeeds Iustification Ezek. 36. 25. I will powre cleane water vpon you and ye shall bee cleane from all your filthinesse Here is our Iustification Then followes in the next verse A new heart will I giue you and a new spirit wil I put within you And againe the 27. verse I will put my Spirit within you and cause you to walke in my statutes and yee shall keepe my iudgements and do them Which words imply our Sanctification Gods Spirit is made manifest in vs by our walking in Gods Commandements which wee can neuer doe to any purpose vntill by the Spirit corruption be deaded and grace inviued in vs. Grace in the child of God workes in him more and more sanctificatiō through the Spirit that is a cleansing of our selues daily frō all filthinesse and neuer can we haue any euidence of the truth of grace as shall be made more plaine hereafter or of our iustification but by our sanctification vntill we see sinne purged we may not thinke that it is pardoned for whomsoeuer Christ frees from the damnation of sin he doth also deliuer from the dominion of sin From hence then we may be assured of the presence and abode of Gods Spirit in vs which whoso hath not partakes not of grace is none of Christs Rom. 8. 9. is none of Gods Gal. 4. 6. Because yee are sons God hath sent the Spirit of his Son into your hearts If the Spirit of God hath taken vp its abode in thee all the house shall fare the better for it it will worke a holy change in thee it will make thee a new creature changing thy thoughts words and workes from euill vnto good For as euery creature in nature hath a facultie to produce its kinde Doe men gather grapes of thornes or figges of thistles Matth. 6. 16. No Thornes produce thornes so a sanctified a gracious heart brings forth fruits of holinesse and righteousnesse fruits agreeable to the nature of the Spirit If the holy Spirit of God once takes footing in the heart of a man as the Idoll Dagon fell downe as soone as the Arke of God was brought neere vnto it so down goes Satans throne a man is no longer a slaue to his base lusts no longer vnder the bondage of any one sinne For where the Spirit of the Lord is there is freedome and libertie freedome from the slauery of any corruption freedome from the bondage of any ruling sinne And last of all eternall life hereafter Rome 6. 23. The gift of God is eternall life So 2 Thess 2. 16. Who hath giuen vs euerlasting saluation and good hope through grace Thus haue I presumed through your patience to tarry a while vpon the explanation of the definition of that grace which is the fountaine and well-head from whence all grace is deriued vnto vs. Now to proceed in the vnfolding of the Differences betwixt true and counterfeit grace The first difference as hath beene said lieth in the ground or root from whence true grace springeth If thou wouldest not be deceiued or mistaken about the truth of thy grace doe but seriously consider with thy selfe out of what soyle or from what roote that grace which appeareth and peraduenture thou beleeuest to bee in thee did spring and come forth whether from the seed of God frō the presence and working of the Spirit or out of Natures garden or from education or else out of some worldly carnall and by-respects if it came not from God it will quickly appeare in its proper colours it will ere long discouer its rottennesse it will vanish perish and come to nothing Some there be in whom the corruption of Nature is so restrained that they are of a very ingenious temper and disposition affable courteous gentle peaceable not giuen vp nor inclined vnto any exorbitant courses not affecting any notorious vices but rather hating and abhorring them who comparing themselues with grosse sinners and finding in themselues a freedome from those foule sinnes which others are defiled withall doe by and by blesse themselues in their owne hearts yea and it may be they are taken of others like or worse than themselues to be maruellous good people very religious and gracious persons whose grace is no other no better than meere ciuilitie which is as farre from sanctitie and true grace as chalke is from cheese as the old saying is Others also there be who hauing beene well bred piously and vertuously educated sucking it may be the Scriptures with their mothers milke as it is spoken of Timothy brought vp in a family where haply they had no euill example though this be very rare to corrupt them doe hold on still that course into which they were entred young and haue beene trained vp frō their childhood approuing of good duties frequenting Gods house vpon all good occasions vsing and which is more delighting in the society of the people of God and all this not by vertue or strength of sauing grace but through an habituated practice of godly exercises so that they can say as the young man in the Gospell I haue obserued all these frō my youth Are all these thinke you arguments strong enough to proue the truth of grace wrought in the heart of such a person Then Paul his condition was good enough before his conuersion for he was well educated brought vp and liued after
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
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
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
But they speak they know not what For when we affirme that by the power of grace mans wil becomes willing to obey this is not to take away or destroy but rather to rectifie the liberty of our will which consists not in an vnstable changeablenesse to bend euery way but in a settled and firme resolutiō in al things to doe that which God requireth When the will by the power of grace doth pitch vpon Gods wil adheres vnto it with a resolution not to swarue frō it is the will then compelled or the libertie thereof violated No wise man dares so say I suppose When Dauid said I will keepe thy Statutes Psal 119. 8. And againe I will delight in thy Word vers 16. And againe I haue chosen the way of thy truth ver 30. And againe I will run the way of thy Commandements when thou shalt enlarge my heart vers 32. was heere any violence or compulsion offered vnto Dauids will Or was Dauids will moued vnwillingly when hee intreated the Lord to knit his heart vnto him that he might feare his Name No no this desire and holy resolutiō of Dauid proceeded from the truth of grace infused into his hart after which infusion the will inclines it selfe most willingly and cheerefully to obey the will of God Doe wee not pray daily Thy will be done on earth as it is in heauen Those heauenly spirits obey willingly cheerefully constantly hauing neither will nor power to disobey How so are their wills manacled and fettered or is it a wrong vnto them that they can doe no other Surely no for the power and strength of grace in them will giue them no leaue to doe otherwise This obeying and seruing God is perfect liberty and freedome and it is the LORD by the worke of grace in our hearts which must make vs thus free Now because an hypocrite wanting grace may goe far in outward obedience it will be very requisite to lay downe some differences betwixt that obedience which is performed by the powerfull worke of grace and that which is done vpon outward by-respects For you must know that an hypocrite may goe far in outward obedience Did not Cain offer sacrifice as well as Abel Did not Ahab humble himselfe at the hearing of threatnings as well as Hezekiah in some particulars Ahab out-stripped Hezekiah for he rent his cloaths he fasted and lay in sack-cloth which acts of humiliation are not reported of Hezekiah Did not Iehu bestir himselfe in fulfilling the commandements of God Did not Iudas preach Was not Simon Magus baptized Did not Ananias and Saphira sell their possessions and lay them downe at the Apostles feet Act. 5. 1 2. And many other instances there may be brought to proue how far hypocrites may wade in outward obedience therefore outward obedience and conformity is no infallible euidence of true grace Wherein then lyeth the difference In these particulars First true grace aymes at the whole will of God it teacheth a man to walke in all Gods Commandements As it is said of Zachary and Elizabeth Luke 1. 6. They walked in all the Commādements of God without reproofe Psa 119. 5 6. O that my wayes were directed to keepe thy Statutes then should I not be confounded when I haue respect vnto all thy Commandements For he that is bound to one is bound vnto all and he that offendeth in one is guiltie of all Iam. 2. 10. Whereas counterfeit grace picks and culls out heere and there such precepts as stand with ease or profit It will boast with Saul and say I haue fulfilled all the Commandements of God yet Agag must liue and the fattest of the cattell must be spared Wherupon Samuel told him that hee had not obeyed the voyce of the Lord 1 Sam. 15. 19. For to say truth he that wilfully and of purpose breakes any one of Gods Lawes cannot bee said to keepe any of them because he keeps them not of conscience for if hee made conscience of one he would make conscience of all If Iehu his obedience and zeale had beene sound it would haue beene manifested in the pulling downe of Ieroboams calues as well as Ahabs Baal but his suffering of the one discouered his obedience and zeale to bee vnsound and counterfeit in the other Againe a gracious heart labors to obey at all times in all places in all company Hee will not for feare or flattery go against Gods precepts It is not profit or pleasure that shall draw him vnto euill for he resolues and labours to doe righteousnesse at all times Psalm 106. 3. Gods Commandements are not grieuous but delightfull vnto him and therefore as it is said of Hezekiah 2 King 18. 6. He cleaues to the Commandements of God and departeth not from them Whereas the obedience of the hypocrite is like vnto Ephraims Hosea 7. 8. As a cake on the hearth not turned halfe baked His goodnes is as the morning dew quickly dryed vp for he sets not his delight on the Almighty Iob. 27. 10. neither seeketh he to God at all times But doe not the best of Gods children sometimes halt in their obedience Yes for in many things we sin al Iam. 3. 2. Grace is but imperfect in the best of Gods children and corruption in the vnregenerate part keeps downe too often hinders the work of grace not that corruption is of it selfe stronger than grace if God will put to his strength for this were to make God weaker than man and the flesh stronger than the spirit but because if God at any time leaue vs to our selues or neuer so little withdrawes the power of his Spirit we are more inclined to follow the sinfull motions of our corrupt flesh than the holy and gracious inclinations of the Spirit of God For if Adam in his innocencie when he knew no euill being left but a while vnto himselfe and wanting the efficacious presence assistance of Gods grace was so quickly so easily drawne to sin much more the corrupted children of sinful parents who are but in part sanctified and haue too much affinity with sin are easily brought to disobey God if he help vs not with his Spirit against the motions of sin and back vs against all tentations and prouocations to disobedience For you must know that God is not alwayes alike present with his children but in great wisdome withdraws from them sometimes that effectuall presence of his grace which at other times he affords them and that for these and some other causes First of all to shew vs our owne instability and weaknesse how vnable we are of our selues to stand any longer than we are vpheld of him If hee takes from vs his Spirit as sometimes he took the wheeles from Pharaohs charrets downe wee fall presently How quickly did Peter fal being left vnto himselfe Secondly the Lord doth this to humble and abase vs to cut our combes and to coole our courage who are ready
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
make sure the inheritance of Gods chosen All that partake of the couenant of grace are sealed with the holy Spirit of promise Ephes 1. 13. which sealing is not for a day a month or a yeare but for euer vnto the day of redemption Ephes 4. 30. The nature of a Seale all know is to make things sure The decree of the Medes and Persians that it might bee irreuocable was sealed with the Kings seale Dan. 6. 8. Lest the Disciples should come by night and steale Christ out of the sepulchre wherein hee was laid They went and made the sepulchre sure and sealed the stone Matth. 27. 66. When wee haue put our seale to a writing by the law of Nations it is firme Shall the Seale of a mortall man bee of that force that no law can alter it and shal the obsignation of the holy Spirit be of lesse vertue and power This were to make God lesse than man Againe it is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory Now the nature of an earnest we know is to binde any contract or bargain and to giue a kind of state and possession of the thing bargained for Gods Spirit is his earnest which he hath laid for his to assure the hearts of his children of their full possession of that inheritance which Christ hath purchased God hath prepared for them Now if any shal obiect that we may either lose or forfeit our earnest and so misse of the bargaine you must know that the Spirit of God doth neuer finally and wholly depart from those vnto whom it is once giuen as appeares Ioh. 14. 16 17. But had not Dauid lost the Spirit of God when he prayed so earnestly vnto the Lord that hee would restore vnto him the ioy of his saluation and stablish him with his free Spirit This obiection may be said to answer it selfe Could Dauid without the presence and assistance of the Spirit haue beene thus earnest with the Lord in prayer Again a difference must be put betwixt the presence of the Spirit and the feeling or comfort of the Spirit A hand benummed with cold or stunted with some blow may hold a thing and yet haue no feeling of it It doth not follow that therefore Gods Spirit hath vtterly forsaken a man because in his apprehension and feeling he takes it to be so Therefore in stead of perplexing and troubling thy selfe about needlesse feares of reiection and finall falling from grace labour to bee furnished with sound euidences of true grace and then my life for thine God who hath begun a good worke in thee will confirme it vntill the day of Iesus Christ Phil. 1. 6. Here some weake beleeuer may reply and say If I had as good a heart as many haue or if I were indowed with as much grace as some be I should then haue lesse feare and more hope of holding out vnto the end but alas I am a poore sinful creature full of frailties and compassed about with manifold infirmities and therefore feare my selfe For thy comfort thou must know that Gods grace is sufficient for thee and his power is made perfect through weaknesse It is not the greatnesse but the truth of grace which the Lord respects A bruised reed shall he not breake and smoking flax shall he not quench vntill he bring forth iudgement vnto victory If grace in thee be sound and true though it be no more than a graine of mustard-seed it shall bee able to bring thee vnto glory It may be so if I could beleeue this but I cannot be fully perswaded of this thing If thou beleeue not yet abideth God faithfull he cannot deny himselfe as the Apostle sayes 2 Tim. 2. 13. Let no man from this which hath beene spoken grow secure carelesse as if he were out of all feare and danger of losing his comfort or lessening that grace which he hath receiued For though it be true that true grace cannot bee vtterly lost yet through pride securitie earthly-mindednesse and the like the childe of God may fall into such languishing fits that the life of grace may appeare to bee vtterly extinct in him Suppose our bodies were of that temper and constitution that no poison or infection could make a rent betwixt the soule them were it not folly nay were it not madnesse for any one to cut wound himselfe or through mis-dieting of himselfe and surfets so to impaire his strength and health that his life should bee a continuall faintnesse and sicknesse Euen so it is with vs in respect of grace the life of our soules for that soule which is destitute of grace is dead whiles liueth as appeares 1 Tim. 5. 6. What though grace once seazing vpō the soule cannot be wholly separated from it yet may it through our spirituall distempers take such a surfet as little strength or power thereof may euer appeare in vs. Therefore that no man may bee settled vpon the lees of security or sing a requiem vnto his owne soule consider daily what strength and life is in that grace which God hath bestowed vpon thee lest before thou beest aware of it grace be cooled and declining in thee which if it be will appeare by these symptomes The first is an inordinate appetite vnto such things as are noxious and hurtfull vnto the soule For as our bodily health is impaired and weakened by feeding vpon such things as are in antipathie vnto our nature and constitution so it fares with our soules if wee bee bold with sinne the soules bane the strength of grace growes quickly feeble in vs. The second is the abating of our spirituall taste when wee finde not the sweetnesse and comfort in the Word which formerly we haue done when we feed not vpon the Word with that desire and appetite which once wee did this argues some distemper in the soule For as in bodily meates when they grow vnsauoury to our pallats it is most euident that our stomackes haue in them some distemper so it is with our soules if the same Word haue not the same rellish with vs now which sometime it had we may say there is some spirituall distemper Thirdly when we brook not when wee digest not the Word as well as formerly we haue done Euill concoction of onr meat argues a cold stomacke or at least an abatement of the natiue heat so when people digest not Gods Word the food of their soules but vomit it vp againe either by storming against it censuring of it or wilfully neglecting the power and practice of it it is a signe of declining in grace Fourthly and lastly if there bee a cold drowsie and formall performance of the duties of Gods worship and seruice when a man is not so cheerefull and liuely vnto in good duties as of old this argues a decaying of his spirituall strength