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
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
himselfe from his children for diuers ends 177 First to shew vs our weaknesse 178 Secondly to humble vs. ibid. Thirdly to make vs more watchfull 179 Fourthly to bring vs closer to God 180 Fifthly that wee might pitie others fallen ibid. Sixthly that we may loue the Lord the better for restoring of vs. 181 Thirdly a gracious heart obeyes willingly and cheerefully 183 Fourthly he obeyes sincerely 185 Motiues to obedience 190 Reasons of the Doctrine GRace giues content to the heart 199 Grace inables vs to hold vp our heads in the time of affliction 203 Grace helpes vs to liue godly 205 Grace brings in outward and temporall benefits 208 Grace makes vp decayes in nature 217 Grace giues vs a sanctified vse of all those things we partake of 221 Grace paues a way to glorie 222 No falling from Grace 226 First in regard of Gods promise 228 Secondly in regard of Gods attributes 229 Thirdly in regard of the all-sufficiencie of Christ 233 Fourthly in regard of the nature and â—â—fice of Gods Spirit being Gods Seale and earnest 234 Grace may be cooled 241 Symptomes of declining in Grace FIrst an inordinate appetite to things that are hurtfull 243 Secondly an abating of our spirituall taste ibid. Thirdly if wee digest not the Word as of old 244 Fourthly if there bee a cold and drowsie performance of holy duties 245 The want of Grace a wofull thing 247 Labour for Grace 255 Striue to grow in Grace 260 That we may grow in Grace we must first pluck vp such weeds as ouer-grow and choake it 262 Pride 263 Selfe-confidence or securitie 265 In-sinceritie want of vprightnesse of heart 269 The cares of the world and deceitfulnesse of riches hinder the growth of Grace 271 All noysome lusts doe hinder the growth of Grace 274 The society of the wicked hinders the growth of Grace 276 Helpes to grow in Grace FIrst keepe the heart soluble 280 Secondly vse the society of the godly 281 Thridly be oft in hearing and reading 282 Fourthly Exercise Grace let it not be idle 285 Fifthly bee oft and earnest in prayer 286 Signes of our growth in Grace FIrst if we more and more dislike sinne 290 Secondly if we more and more delight in Gods ordinances 291 A difference betwixt the godly and the wicked in their taste of Gods Word 295 Grace will carry vs through inward tentations 297 Grace will comfort vs against crosses 302 Grace will help vs against corruption 306 The end of the Contents Errata PAge 22. line 17. for being reade bring p. 73. l. 12. for rescued r. rescue p. 79. l. 10. for haue r. saue p. 82. l. 1. leaue out in p. 116. l. 3. for Therefore r. Secondly p. 216. l. 3. r. in a wrong tenure p. 233. l. 6. for preserue r. present p. 242. l. 9. r. it liueth p. 270. in the margin for Phil. r. Psal p. 285. l. 17. for approuement r. improuement p. 295. l. 8. for wickeds r. wicked A TOVCHSTONE of Grace HEBR. 13. 25. Grace be with you all IT is not my purpose to spend many words about the Author or authority of this Epistle which are questioned by some and controuerted by others Lest I should seeme to trifle out the time with matter of no great importance Although the Author cannot speake for himselfe to claime his right or to vindicate that wrong which hee hath sustained yet the matter of the Epistle speakes sufficiently for its Author and authority Why should any question the Author when it beares Saint Pauls Ensigne and marke though not his name Great wisdome there was in concealing of his name the want whereof is no sound argument to proue it was not Pauls for then by the same reason we may say that it had no Author because it hath no Owner no name put vnto it And as for its authoritie me thinkes it should be out of question the matter thereof being so heauenly so liuely setting out the offices of Christ so soundly prouing him to be the promised Messias the only Prophet and Archbishop of his Church The words which I haue read vnto you are the ordinary salutation and farewell which Saint Paul vseth in all other his Generall Epistles the sense and meaning whereof I will giue you in a few words Grace in Scripture hath well-nigh twentie seuerall acceptations I will acquaint you with some of the principall Sometimes it is taken for the free and vndeserued loue and fauor of God electing and calling of vs 2 Tim. 1. 9. Hee hath saued vs and called vs with an holy calling not according to our workes but according to his purpose and grace Somtimes it is taken for the imputation of Christ his righteousnesse Rom. 5. 17. Much more shall they which receiue the abundance of grace and of the gift of righteousnesse c. Heere grace standeth in opposition vnto the guilt of Adams sinne and so is taken for Iustification Sometimes grace is taken for the guidance direction and operation of Gods Spirit in vs as Rom. 6. 14. Sinne shall not haue dominion ouer you for yee are not vnder the Law but vnder Grace where it may be taken for Sanctification Sometimes Grace is taken for the blessed estate of Gods children after they be iustified and sanctified Rom. 5. 2. By whom we haue accesse through Faith vnto this grace wherein we stand Sometimes grace is taken for the practice of piety 2 Pet. 3. 18. Grow in Grace And sometimes it is taken for glory the perfection of grace 1 Pet. 1. 13. Hope to the end for the grace that is to be brought vnto you at the reuelation of Iesus Christ Here grace cannot well bee vnderstood of any thing else but glory And glory may very well bee termed grace in two respects First because it comes through grace Ephes 2. 8. And secondly because by grace we come to haue some assurance of glory 2 Thess 2. 16. Who hath giuen vs euerlasting consolation and good hope through grace But grace in this place is taken for the free loue and fauour of God to man-wards together with all those benefits spirituall eternall which doe flow from thence as Adoption Regeneration Remission of sinnes Iustification and Sanctification all which doe properly come vnder this terme Grace From whence we may lay this foundation vpon which we intend God assisting to build our ensuing discourse to wit that seeing Paul wisht grace vnto the Hebrewes and all others vnto whom hee wrote aboue and before all other things The chiefest good which we can wish one to another or can receiue and be made partakers of is Grace No doubt if any thing could haue beene more beneficiall or necessary vnto the Hebrewes he would haue wished it vnto them but seeing he begins and ends this and other his Epistles with this prayer Grace be with you we may safely conclude that Paul esteemed Grace to be the best good which he could wish them or they par take of Long and large disputes haue
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
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
Luk. 12. 33. Or else the Lord takes from vs temporall riches to bestow vpon vs spirituall good things which he sees will not thriue nor prosper where the other are Or it may be he sees we are not able to manage outward riches but would doe some harme with thē grow proud contentious and quarrelsome or fall to some excesse and intemperance by them and therefore as wee deale with a childe who hath a staffe or a sword in his hand take it from him lest he hurt himselfe or some other with it so deales the Lord with his children Or if none of all these it may be the Lord takes away these outward benefits sets fire vpon the hedge which is about his childrē to make knowne the truth of grace in them that the Deuil and all the world may see and know their seruice to God is not mercenary but that they can loue and feare obey him as well in the want as in the plentie of these outward things yea and blesse God taking frō them as well as giuing vnto them Iob 1. 21. For as you heard grace fits their mindes to their estate so as they can be empty as well as abound therefore that little which they haue being sanctified and seasoned with grace is better than great riches to the wicked Psal 37. 16. Againe whereas you obiect that many wicked and gracelesse people haue a greater portion of these outward things thā Gods deare children It is not that God regardeth the rich more than the poore Iob 34. 19. but deales with them as it is said King Eutraples did with his enemies whō he most hated heaps most riches vpon them thereby to plunge them into tentations snares to fill them with many foolish noysome lusts that so they may pierce themselues thorow with many sorrowes 1 Tim. 6. 9 10. God oft-times giues honours and riches to the wicked in his wrath as he gaue Quailes to the Israelites so that their table is a snare before them and their prosperitie their ruine Psal 69. 22. Grieue not therefore at the seeming happinesse and prosperitie of gracelesse persons for whatsoeuer they haue they hold a wrong tenure they haue it with a curse and they must bee called to after-reckonings for it Only grace sanctifies things present and paues a way for future benefits If there were no more argumēts to proue the worth of grace me thinkes this should enhaunce the esteeme therof euen amongst worldlings Would they bee rich Would they leaue possessions behinde them to their posterity I know no better way than grace I haue beene young and am old yet saw I neuer the righteous forsaken nor his seed begging bread Psal 37. 25. Blessed is the man that feareth the Lord and delighteth greatly in his Commandements His seed shall bee mightie vpon earth the generation of the righteous shall bee blessed Psa 112. 1 2. and what followes after in the third verse Riches and treasures shall be in his house Fifthly it is only grace which makes vp Decayes and defects in Nature which all the things in the world cannot doe Arte may helpe Nature and in some particulars perfect Nature but it is only grace which makes vp the breaches and decayes thereof When a man hath liued to that age and fulnesse of dayes that his head and armes doe dodder through weaknesse his knees and thighes doe buckle vnder him as vnable to support his vnwieldy body when age and time haue worne out the edge and backe of his senses so that his eyes wax dimme as did Isaacs hee hath no more taste in his meat and drinke than had Barzillai and hee can no more distinguish the voice of singing or any melodie if grace be in the heart notwithstanding all these decayes in Nature he flourisheth in his age Psal 92. 12. The righteous shall flourish like a Palme-tree and shal grow like a Cedar in Lebanon vers 14. They shall still bring forth fruit in their age they shal be fat and flourishing The righteous will hold his way and hee whose hands are pure shall increase his strength Iob 17. 9. not of nature but of grace which supplyes the defects of nature Hee hath the eyes of faith to see the excellencie of a holy life to see the happinesse of his estate He hath the hands of faith to claspe about the promises to take CHRIST into his hart as Simeon took him into his arms He hath ears opē or if Nature hath played her part in them and they can receiue no more hee hath an hart open to heare what the Lord shal speake to his soule by his Holy Spirit His taste is fresh and liuely he findes sweetnesse in the holy ordinances of God more than in the riches pleasures and delicates of the whole world Nay which is more though his grinders cease and the doores bee shut without by the base sound of the grinding as Eccles 12. 3 4. he can heartily feed vpon the body and bloud of the Lord Iesus Christ and when they wax darke that looke out by the windowes vers 3. hee can without going vp to Pisgah as Moses did behold the Land of Canaan nay more than so he can looke Death in the face long for him as for a treasure and desire to lay downe his earthly tabernacle and bee with the Lord Christ Tell me then if all the art riches or pompe of the world is able to doe thus much no no it is the only prerogatiue priuiledge of grace to supply these naturall wants Sixthly it is only grace that giues vs a sanctified vse of all those things wee doe partake of for whatsoeuer it bee that any one doth enioy and possesse if he be a gracelesse person all these things good in themselues wil proue curses snares vnto him and such as wil further his cōdemnation in the day of Iudgement It is Grace which must sanctifie all parts of Nature al endowments gifts of body and minde The strength of Goliah the valour of Ioab the beautie of Absalom the wisdome of Achitophel the eloquence of Herod the honour and promotion of Haman and the riches of Diues all these were but snares thornes and curses to the possessours of them for want of grace to qualifie to sanctifie them Seuenthly and lastly herein appeares the excellencie of grace in that it paues the way and bringeth vs vnto glory Grace is the first fruits of glory and as it were the earnest of our eternall inheritance for all the gifts of grace bestowed vpon vs here do tend and make for the fitting and preparing of vs for glory hereafter Grace neuer finally or totally forsakes a man but brings him at last to that eternall inheritance lands him in the end in heauen his desired hauen There be many things of good vse and worth which are no lasting things there be many things both delightfull and precious but yet fading onely
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
God through Iesus Christ c. For is God the God of Paul only Is his grace sufficient only for Paul or some few other specially beloued indowed with supereminent graces Is he not also our helpe our strength hee that yeelds sufficiencie of grace to euerie poore sinner that trusteth in his goodnesse beleeueth in his promise Surely yes for the Lord is nigh vnto all that call vpon him hee also will heare their cry and will helpe them Psal 145. 18 19. Secondly this may wonderfully comfort vs against the outward crosse as well as the inward tentation The way to heauen we know is not strowed with rushes and violets but beset with thorns a rough narrow and troublesome way whereupon many of Gods childrē are disheartned and are ready to faint vnder the crosse when it lyes any thing heauie vpon them If these had eyes to see and hearts to consider of the excellency and sufficiency of grace which makes vs willing to vndergoe whatsoeuer the Lord will lay vpon vs well content with the Lords ordering and disposing of vs they would reioice in heauinesse and be comforted against the crosse It may be thou thinkest thy troubles are such as thou shalt neuer bee able to ouercome therfore art ready euen to faint vnder thē and giue ouer in the plain field Oh but consider the excellencie of grace wherewith the Lord hath hitherto supported thee in thy afflictions Hath not God said I will not faile thee nor forsake thee Heb. 13. 5. Hath he not said My grace shall be sufficient for thee What though thou beest plunged into a gulfe of sorrow through manifold afflictions which haue befallen thee so that for a season thou art in heauinesse through them yet through the power of grace thou shalt be able to hold vp thy head from sinking yea to reioyce in the end with ioy vnspeakable and glorious 1 Pet. 1. 8. What though the Deuill swell rage against thee What though his wicked instruments doe combine and bandie themselues against thee seeking to spoile thee of all outward and inward comfort What though thy neerest and dearest friends doe now turne away their faces from thee yea hate and abhorre thee as an out-cast alien Let Dauids comfort be thine who being in great sorrow because of the rage of the people which intended to stone him comforted himselfe in the Lord his God 1 Sam. 30. 6. So doe thou comfort thy selfe in the grace of God Hath he bestowed his loue vpō thee Hath he giuen thee of his grace Though thy outward calamities be neuer so many neuer so great though thine enemies be neuer so mighty neuer so powerfull yet stronger is he that is in thee than he that is in the world 1 Ioh. 4. 4. If God grace thee what though all the world should cast the dung of reproch in thy face to disgrace thee If he loue thee his loue is better than life and he will keepe thee from taking infection or hurt from the rage and malice of all the world that hate thee Last of all the consideration of that which hath beene spoken concerning the excellencie of Grace may comfort thee against the dregs and reliques of corruption and the remnants of the old man yet abiding in thee which it may be doe so perplex thy soule and wound thy conscience that thou gronest vnder this pressure and cryest out with Paul O wretched man that I am who shall deliuer me from the bodie of this death Know thy condition is no other no worse than the best of Gods children who so long as they liue in this earthly tabernacle do carry about them the remainder of sin which wil defile their best actions oft blemish their profession yea grieue Gods holy Spirit and make their heauenly Father offended with thē yet comfort thy selfe and bee assured that though corruption may vex and molest thee it shall neuer subdue nor vanquish thee because of the grace of God abiding in thee For sinne shall not haue dominion ouer you for ye are not vnder the Law but vnder Grace Rom. 6. 14. It is a good signe there is life where wounds do bleed smart the griefe of thy soule for sin argues the life of grace abiding in thee for those that are dead in sins feele no smart are not grieued with corruption Sin is not ponderous in the heart and cōscience of gracelesse persons because it is in its proper elemēt place where it is welcomed and entertained where it liues and raignes Therfore if at any time thou feelest as which of Gods childrē feel not a rebellious law in thy mēbers rebelling against the law of thy minde and carrying thee into the practice of such euils as thou hatest and hast vowed against let not this perplex thy soule as if grace had forsaken thee because it is no better with thee but collect thy spirits call vpon grace and say Where art thou my friend my guide my hope my help stand by me and strengthen me against corruption which is too strong for me if thou help me not I am vndone I tell thee for truth for I know what I say to be true that by the vertue and strength of grace a poore distressed soul cleauing to the groūd abhorring its selfe and lying at the very brinke of despaire ready to be swallowed vp of Death and Hell consulting and resoluing to try whether hell torments or the hellish pangs of an afflicted conscience were more tolerable I say a poore soule in such a desperate condition hath by the strength of grace beene brought back from death to life and as it were from hell to heauen receiued new or reuiued againe its old comfort beene at defiance with sin and Satan challenged Hell and Death and bid them doe their worst saying Who shall separate me from the loue of God c. Therefore yeeld not either to thine owne corruptions or Satans tentations though they haue got thee on the hip giuen thee the foile Set speedily vpon the repairing of grace and making vp those breaches which sinne hath made in thy soule conscience A good husband as hee hath a care to keepe his house wind-tite and water-tite so if through the violence of any storme or tempest any thing be blowne down or rent he speedily sets vpon the repairing of it lest through negligence delayes things grow worse and worse euen so deales euery good man with his own soule if any thing be amisse or out of order he lets not all runne to ruine but speedily sets vpon the repairing and amending of that which is any way weakened in him Now vnto him that is able to keepe you that yee fall not and to present you faultlesse before the presence of his glory that is To God only wise our Sauiour bee Glory and Maiestie and Dominion and Power both now and for euer Amen FINIS Grace how taken in Scripture Iam. 1. 17. Grace