runnes with the times and adding with his whole heart he shewes himselfe to be no hypocrite who is hollow not sincere in his profession Knowledge if sanctified helpes forward our obedience resteth not in speculation but proceeds vnto practice Temporizers and hypocrites seeke after knowledge rather to informe their iudgement than reforme their liues rather to teach others than to teach themselues This knowledge will not saue but deceiue vs Iam. 1. 22 23 24. That is the good and honest heart who hauing receiued the Word keeps it and brings forth fruit Luk. 8. 15. The Word is a sanctifying a fruitfull Word where grace is The knowledge of gracelesse persons is a barren knowledge they know but do not and this kinde of knowledge is no better than ignorance in Gods account 1 Ioh. 2. 4 5. Hee that saith I know him and keepeth not his Commandements is a lyer and the truth is not in him by keeping his Word we know we are in him Hence it is that in the first of Sam. 2. 12. The sonnes of Eli were said to be wicked men and knew not the Lord. How could this bee Eli the Priest and Iudge his children those that attended vpon the Altar and receiued the offerings and yet knew not the Lord No their liues being vicious and themselues prophane they did not expresse in their carriage any feare of God they were as those that knew not the Lord. Such as professe they know if they be disobedient and to good workes reprobate are for all their knowledge abominable where knowledge abides in the braine or lip and neuer comes so low as the heart and hand this knowledge makes way to conuiction and deeper condemnation Secondly Sauing knowledge is a transforming knowledge such a knowledge as doth cast a man into another fashion it moulds him according vnto the Word 2 Cor. 3. 18. We behold as in a mirrour the glory of the Lord with open face and are changed into the same Image from glory to glory Whereas knowledge vnsanctified leaues a person as it found him vnlesse peraduenture he be growne worse by his knowledge The knowledge of gracelesse persons wanteth both metall and making If it transformes them not they haue but a forme of knowledge as Rom 2. 20. Now what difference there is betwixt the thing it selfe and a forme of it a liuing man and his picture it will be needlesse for me to relate vnto you the same in a sort is betwixt a formall and a sanctified knowledge the former neuer moues the heart to God nor yet remoues it from euil the latter both purifieth the heart and rectifieth the life Thirdly Sauing Knowledge vents it selfe for the honour and glory of God and the good of others A gracious heart so opens his lips as his mouth may shew forth the praises of God Psal 51. 15. So also he desires that his lips may feed many Prou. 10. 21. Hee talkes to edifie for grace is communicatiue as well as operatiue like to that oyntment of Spikenard wherewith Mary anointed IESVS which filled the whole house with the sauour thereof Ioh. 12. 3. where grace is in the heart the lips are oft dropping of some heauenly counsell comfort and instructions such as may tend to the inlargement of Christs kingdome whereas gracelesse persons seeke to set vp themselues by their knowledge it may be they know much of God and Christ but know little for God Christ How few poore soules haue beene brought home to Christ by the great knowledge of many who haue a great name and fame of learning and profoundnesse How many be there who striue for honours and preferment and had rather bee accounted great Artists than faithful Labourers in the Lords Vineyard improuing their Talents to Gods glory the good and saluation of those poore soules that are committed to their care charge The Locusts of Rome will rise vp in iudgement against all such vnprofitable seruants for they compasse sea land to make a proselyte they studie and labour night and day to aduance increase the kingdome of Antichrist but these are so wedded to their ease and to their lusts that they haue no heart to take any pains for the Lord Christ Fourthly and lastly if thy knowledge be sanctified it is a growing knowledge The more thou knowest the more thou desirest to adde to that which thou hast As a new borne babe thou desirest the sincere milke of the Word that thou mayest grow in it 1 Pet. 2. 2. This growth I beleeue is not meant of the letter only and vnderstanding but especially of the feeling and power of the Word euery day finding more comfort and tasting more sweetnesse in the same So that the Word as Ier. 15. 16. is the ioy and reioycing of thine heart It is sweeter to thy taste than the honey or the honey-comb Psal 19. 10. And more esteemed then thine appointed food Ioh. 23. 12. Thus if thy knowledge be sanctified it groweth in thee and thou growest into it And this growth ariseth from two properties in a gracious heart First hee receiueth the Word in thesi in the generall and then he applyeth it to himselfe in hypothesi in the particular First a gracious heart puts his hand and seale vnto euery diuine truth beleeuing and embracing all those truths he meets withal whether they be threatnings promises or precepts as Cornelius and his company said We are here present before God to heare all things that are commanded of God Act. 10. 33. Receiuing the Word as did those Noble Bereans with all readinesse Act. 17. 11. This shews the soundnesse of his spirituall constitution and the goodnesse of his heart for as it is in nature a sound constitution feeds heartily vpon any good creature prouided for him refuseth nothing that is mans meat wholesome and good whereas a bad stomacke will pingle and picke here a bit and there a bit taking little or or no cōtent in any meats but those that are daintily cooked or curiously dressed euen so it fareth with a naughty heart vnlesse the Word be neatly handled spiced with humane oratory and set out with the enticing speech of mās wisdome it sauours not to his carnall pallat he findes no more rellish in it than in the white of an egge Again a gracious heart makes a particular application of the Word as spoken and belonging vnto him that part of the Word which doth most neerely cōcerne him he laies surest hold of and will not part withall Grace will teach a man to welcome make much of that Word which makes most against his sin and likes that preaching best which doth best discouer the secrets of his heart and most liuely set out the filthinesse of his corruptions whereas a naughtie heart swells against that Word which closeth with his bosome sinnes he brookes not the Word because as the Pharisees said it puts him to rebuke Now then to make
of the heart though peraduenture as was touched in the beginning some other thing may for a while keepe it out of thy hand Ciuility and hypocrisie may a little snib sin or bid it for a while to stand aside and giue way to better things but it is only grace that strikes this Goliah dead and takes off his head It is only grace which cures a soule-sick sinner of those diseases which by sinne hee hath contracted vnto himselfe as only Iordan aboue al other waters could heale Naaman of his leprosie Now lest any one should bring himselfe into a fooles paradise and please himselfe with an opinion of his owne goodnesse because of the abating of some sinne or the laying downe of some base carriage which formerly hee had taken vp let him know that there is a maine difference between the forsaking of sin in through the strength of grace and any other by-respect whatsoeuer Corruption is kept vnder in a gracious heart meerely in loue to God and hatred of sinne as Hosea speakes of those that shall bee conuerted vnto God They shall feare the Lord and his goodnesse Hos 3. 5. Though naturally thou mayest loue this or that sinne more than ordinary yet grace will helpe thee to abhor and loath it a better euidence of grace cannot be then when the heart is set against its old loue for it must needs be a supernaturall power and the worke of grace which moues any to dislike and loath that euill which naturally he loues Whereas in the hypocrite sinne is somtime forsaken because sinne hath left him he hath no meanes of committing it or else he forbeares sin as many a fearful dog doth meat in the platter because of the whippe or cudgell that is held ouer him So the hypocrite loues his credit loues his purse loues his skin it may may bee and therfore lest the committing of some sin which hee lingers after should make a flaw or a hole or rent in him hee forbeares the committing of it Examine thy heart therefore in this particular what mooues thee to forbeare thy sin what is the ground of that diuorce vvhich seemes to be betwixt thee and thine old louer If any thing in the world but grace thou art in a bad condition whatsoeuer is become of thy sinne Art thou one whose heart likes well of sinne though thou canst not or darest not commit it Art thou one who when thou art conuinced of or reproued for any failings thy heart riseth against the rebuke though for thy credit or profit sake thou seemest to welcome thankfully to entertaine that reproofe I tel thee thou art in a dangerous condition thou hast but weake and slender euidence of grace if any at all For where true grace is there howsoeuer as was said before for a time in a passion or tentation corruption may preuaile will be a welcomming of the meanes and helpes that may keepe vs from falling into sin as appeares in Dauid who blessed the Lord and Abigail for the good coūsel which she gaue him there also the heart will bleed the tongue will freely against it selfe acknowledge the foulenesse of those sins he hath committed Know moreouer that the nature of grace is to strike at all sinne great and small whether more or lesse profitable pleasing as Psal 119. 104. Therefore I hate all the wayes of falshood A gracious heart is set for the glory of God in all things in all places at all times he labours to shun all things displeasing to God or grieuous to his Spirit makes conscience not only of open but secret sinnes not onely of grosse and foule but of the least euils not onely murder but heart-burning or enuie not only of blasphemie and periury foule-mouthed sins but of those that seeme more faire as faith and troth c. So that as some Physicians haue their Catholicon for the purging out of euery peccant humour so grace is a Catholike expeller purger of all knowne sinnes whereas hypocrites and double-minded men represse sinne but in part and that very partially too not out of any hatred they beare to sinne but because of some euill consequent which waits vpon sin He keepes one sinne or other close one hole in his heart for some base lust or other one Dalila or darling sinne he hath from which he will not be diuorced as if God and men must giue him leaue in some thing to take his libertie hee hath one sin which al the world shall not bring him out of loue withall much lesse to leaue and to forsake it But let al such know that God will none of their patcht holinesse and piece-meale reformation as good neuer a whit as neuer the better All such will one day bee confounded vvhich haue not a respect vnto all Gods Commandements Psal 119. 6. A fourth Euidence of Grace A Fourth Euidence of Grace is obedience vnto the wil of God The Lord by his Prophet tells vs that those which are taken into couenāt with him shall haue his Spirit put into them and he will cause them to walk in his Statutes to keepe his iudgements and doe them Hence it is that the Apostle sayes Wee are elect through sanctification of the Spirit vnto obedience 1 Pet. 1. 2. Vnfained obedience vnto the wil of God is the character of a gracious heart for vntill such time as grace hath seasoned sanctified the heart little or no obedience will appeare in the life and conuersation Heartie obedience doth distinguish a sound heart from an hypocrite To abound in knowledge to haue a forme of godlinesse to be forward in the outward professiō of the truth to partake of the Sacraments make no essentiall difference betwixt a gracious and a gracelesse heart To obey frō the heart that forme of doctrine which is deliuered is a sure marke to distinguish the one from the other Not the hearers of the Law are iust before God but the doers of the Law shall bee iustified Rom. 2. 13. It is not Lord Lord the naked performance of holy duties which will bring vs vnto heauen it is obedience The doing of the will of my Father sayes Christ which is in heauen Matth. 7. 21. Bee ye doers therfore of the Word not hearers onely deceiuing your selues Iam. 1. 22. All knowledge as hath beene said before without obedience is in Gods esteeme no better than ignorance He that saith I know him keepeth not his Commandements is a lyer and the truth is not in him 1 Iohn 2. 4. Grace teacheth a man to reduce his knowledge into practice for by the power and strength of grace the will of man is made willing to obey God in all things so that it wil be our meat and drinke to doe the will of our heauenly Father Here some will be ready to cry out and say that by this doctrine wee destroy the liberty of mās will and turne it into a meere necessity
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