A touch-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.

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 : Grace how taken in Scripture . 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 been amongst Naturalists concerning 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 preferments , 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 & counterfeit 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 : Iam. 1. 17. 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 defined . 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 , The definition explained . 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 , Ezek. 16. 6 ▪ 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 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 doctrine . To put it out of all question that grace is the free gift of God , Saint Faul telleth vs , 2 Tim. 1. 9. that it was giuen vnto vs before the world was . True , say the Papists : But how ? thorow Gods foreseeing our workes . But this the Apostle confutes in the same verse , telling vs , that it is not according to our workes , but according to his own purpose and grace . Againe , in Eph. 1. 5 , 6. He telleth vs , that He predestinated vs to be adopted , Eph. 1. 5 , 6. through IESVS CHRIST vnto himselfe , according to the good pleasure of his will , to the prayse of the glorie of his grace . Therefore , to conclude this point : know , that whatsoeuer good thing hath befallen vs , or is comming towards vs , ( all fauours and mercies exhibited , or promised ) all are of Gods free grace , all according to the good pleasure of his will ; the ground of all is within himselfe , as Beza well rendreth the words , Ephes. 1. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Teaching vs that no cause present , or future without God , mooued God to bestowe his grace vpon vs . For if God had not loued vs before we loued him , wee had neuer been beloued , 1 Ioh. 4 ▪ 19 ▪ 1. Ioh. 4. 19. If God had not loued vs before we had been amiable , fit to be beloued , we had neuer tasted of his loue : for he found vs filthy in our bloud , Eze. 16. 6. Ez. 16. 6. If God had not loued vs before we had been able to procure , or deserue his loue , we had neuer been beloued , Ro. 5. 7 , 8. Rom. 5. 7 , 8. If we be at any time able to doe God any seruice , it is not we , but the grace of God in vs , 1 Cor. 15. 10. 1. Cor. 15. 10. Or , if at any time , we being any thing vnto God , we must say as Dauid said , 1 Chron. 29. 14. All things ; O Lord , come of thee , and of thine owne hands haue wee giuen the. If God respect , or reward any seruice of ours , what doth hee but crowne his owne gifts ?

The consideration wherof cryes shame in our faces , for making the Lord so wretched a requitall for so free , and vndeserued grace . Our case was desperate , our condition damnable ; nothing of our owne to bring vs into grace , and fauour with God : only his own goodnesse mooued him to take pittie vpon vs , and freely of his grace to instifie vs , Rom. 3 24 ▪ Rom. 3. 24. How should this knit our hearts vnto the Lord ? A benefit , the more freely it comes , the stronger it tyes the receiuer vnto the giuer . The Sun shines not more freely vpon vs ( nay not so freely , for that can doe no other , it shines by vertue of an higher and commanding power , and that order which God hath set , Psa. 104 19 Psal. 104. 19. ) then Gods grace is bestowed vpon vs . How should this fill our hearts and tongues with the praises of the Lord ? Had we the tongues of men and Angels , we could not sufficiently expresse his praises , for the freenesse of his grace . How should this tye vs vnto the Lord , and knit our hearts vnto him , who hath so abounded in loue vnto vs , and that so freely , so vndeseruedly ?

Againe , here is matter of comfort vnto all deiected and drooping spirits , cast downe in the sight and sense of their owne vilenesse and vnworthinesse ; these should consider that Gods grace is free ; hee lookes not at any thing in vs in the bestowing of his grace . What , doest thou thinke thou are vncapable of grace , because thou art vnworthy of it ? This is a meere fallacie . Doe not cast away thy confidence , because thou seest not in thee that goodnesse thou desirest . It is goodnesse enough for thee , to bee bad enough in thine owne esteem . Be but vile enough , base enough , bad enough , and then thou art good enough to partake of grace . Thine emptinesse wil make some way to fulnesse , Luke 1. 53. Luke 1. 53 ▪ He fils the hungry with good things . Esay 55. 1. Ho , euery one that thirsteth , come yee to the waters , & ye that haue no siluer , come buy wine and milke without mony ; yea , or monyes worth ; all conditions of our own worth and merit are here vtterly excluded . Therefore comfort thy selfe , and cheere vp thy heart , thou poore vnworthy sinner , in this , that God is most free of his loue ; though thou hast nothing whereby to deserue any grace from God , yet he hath enough in himselfe to moue him to giue to all poore deiected and humble sinners .

The deuil ( it may be ) wil teach thee to put a price vpon Gods wares ; he will make thee beleeue that thou must haue thus much holinesse , or thus much obedience , or thus much faith to purchase or procure the loue of God , as if we had grace from God by way of exchange , we being thus and thus qualified : but I tell thee , that thou must come to God with a bare naked hand , with a poore emptie soule , else thou art vncapable of his grace . Me thinkes this should vphold poore soules that faint , and are ready to sinke vnder the waight and burden of their sinnes , mourning like Rahel , and will not be comforted , casting away their hope and confidence , yea , and forsaking their owne mercy by waiting vpon lying vanities , Ion. 2. 8. Ion. 2. 8. Whereby they doe not only rob God of the glory of his grace , but euen defraud their owne soules of comfort , through slauish feare and vnbeleefe . Hath not the Lord made a generall inuitation , calling to the throne of grace all hungring , thirsting , and mourning soules , that so they might partake of his wine and milke ? Yea , that they may receiue mercy , and finde grace to help in time of need , Heb. 4. 16. Heb. 4. 16. If God hath giuen thee but a heart to desire grace , thou hast a warrant to beleeue that God will freely bestow it vpon thee . Psal. 145. 19. For he will fulfill the desire of them that feare him ; He also will heare their cry , and will saue them , Psal. 145. 19. I tarry the longer vpon this point , for the comfort of those poore ignorant , fearefull and vnbeleeuing soules , whose consciences speaking bitter things against them , passe the sentence of death vpon themselues , as vncapable of any grace , because they are guilty of these and these sinnes . If they were thus & thus qualified ( they say ) they should haue some hope that God would be good vnto them ; but know thou , poore deluded soule , that no mans goodnesse is the ground of Gods loue vnto him : no , no , it is Gods loue is the cause of our goodnesse : Ephes. 1. 4. Ephes. 1. 4. He hath chosen vs that we should be holy . Holinesse is not the cause , but the effect of Gods louing vs . Thou must be in Christ , before euer thou canst bee good , or haue any inclination vnto goodnesse : for as the branch cannot beare fruit of it selfe , vnlesse it abide in the Vine , Ioh. 15. 4. Iohn 15. 4. no more can we , vnlesse we be in Christ .

It followes : Hee accepts of vs in Christ . Whereby he accepteth of vs in Christ . This truth is euidenced by diuers places of Scripture , Ioh. 1. 17. The Law was giuen by Moses , but grace and truth came by Iesus Christ . So Ephes. 1. 5 , 6. Hee hath predestinated vs to bee adopted through him ; and in the next verse , He made vs accepted in his beloued : Which places , and diuers other doe plainly teach vs , that all grace bestowed vpon vs , is by the meanes of Iesus Christ . He is the conduit-pipe in and thorow whom all grace runs from the Father vnto vs ; hee is the head which conueyes all spirituall life , sense , and motion into all his members , which was typified by that Oyntment which ran downe from Aarons head to his beard , and so to the skirts of his garment . In him it pleased the Father that al fulnesse should dwell , Col. 1. 19. Coloss. 1. 19. And of his fulnesse we receiue grace for grace , Ioh. 1. 16. Ioh. 1. 16.

So that from hence wee may learne , vnto whom we are to returne the praises of any good thing wee partake of , whether alreadie exhibited , or promised : God in Christ is to be glorified for all . Therfore such as sacrifice to their owne nets , doe sacrilegiously rob God & Christ of their due . We are not able to thinke a good thought , much lesse to speak a gracious word , most of all vnable vnto any pious and holy work without Christ : for without him we can doe Ioh. 15. 5. nothing , Ioh. 15. 5. It is God which worketh in vs both the will and the deed , Phil. 1. 13. Not I , sayes Paul , 1 Cor. 15. 10. 1 Cor. 15. 10. But the grace of God in me . If God bestowes vpon thee any good which hee hath denied vnto others ; it is not because hee saw thee better , or more worthy than another , but because hee is pleased to bee more gracious and mercifull vnto thee , in Christ , than to another .

Againe , here we learne whither to goe for such grace as is wanting in vs : seek it from God through Christ . What , doest thou hope to finde it through thy seruice , thy prayers , thy good meaning , or good works ? Away with these menstruous rags , goe to God through Christ : No man commeth to the Father but by him , Ioh. 14. 6. Ioh. 14. 6. All other hopes and helps without Christ , are but as Aegyptian staues , vnto which if a man leane , they will strike into his hand and pierce him . Make sure of Christ by beleeuing , & then sure of grace : Want of true vnion and communion with Christ , makes seeming grace in many temporizers to welter and come to nothing , as standing pits & shallow brooks drie vp in Summer for want of some fountain and spring to fill or feed them .

It followeth : Forgiue vs our sinnes . Forgiue vs our sinnes . This also is euident , Ephes. 1. 7. Ephes. 1. 7. By whom wee haue redemption through his bloud , euen the forgiuenesse of sins according to his rich grace . Hence it is that the Lord proclaimes himselfe , Exod 34. 6 ▪ Exod. 34. 6. Gracious , mercifull , forgiuing sins : as if the fruit , yea , the excellencie of his grace lay in the forgiuenesse of our sinnes , grace being illustrated in this act of forgiuenesse , as much as in any other . Benefits bestowed vpon vs , though they proceed meerely from loue , doe not so much magnifie the clemencie of the forgiuer , as the setting downe by great wrongs and intolerable iniuries , or requiting of euil with good . Many a man will easily giue , that cannot so easily forgiue . Herein appeares the excellency of Gods grace , in passing by our infinite and lothsome iniquities & transgressions . To say truly , it is only grace which can forgiue , forgiuenesse being a free and gracious pardoning of some fault committed , and of some punishment deserued .

Besides , the grace of God is the more to bee magnified in that it extends vnto all sinnes , great as well as small , and small as well as great . For if God should forgiue some and not other some , it would be thought that hee is either not so willing , or not so able to remit all sin as some ; yes , his grace reacheth to the forgiuenesse of all sin , Coloss. 2. 13. And yee which were dead in sins , Col. 2. 13. hath he quickned together with him , forgiuing you all your trespasses . So 1 Ioh. 1. 7. 1 Ioh. 1. 7. The bloud of Iesus Christ cleanseth vs from all sin : the guilt of one transgression makes vs lyable to eternall torments ; and our sins haue beene multiplied , they are like to the sand by the sea-shore , innumerable , yet grace is able to remit all . Then are the Romanists foully mistaken . First in saying that some sinnes need no forgiuenesse ; and secondly , that some sinnes may be forgiuen without the free grace of GOD. Some sins ( they say ) need no forgiuenesse , as Concupiscence which they make to be no sinne , whereas in truth it is the spawne and seed of all sinne , as Iam. 1. 14. Iam. 1. 14. Euery man is tempted , when he is drawne away by his owne concupiscence , and is inticed . Againe , they say that many veniall sinnes which are not done against , but besides Gods commandement , & which are not acted with a peruerse minde , with a rebellious heart against God , these sins , though they displease God , yet they make not God displeased with the doer of them , and therfore may be done away by our selues , through the saying ouer a few Aue Mariaes , or the doing of some work of charity , or if that will not serue the turne , a little Holy-water will wash away al filth , or if that faile , the breath of a Bishops blessing will blow away their sinne ; or if all these faile here , a little Purgatory-fire hereafter with his Holinesse pardon , will make them as cleane as need be . Most horrible and blasphemous vntruths against the grace of God , which alone is the prime cause and chiefe meanes of the forgiuenesse of all sin , Esay 43. 25. Esa. 43. 25. I am bee that putteth away thine iniquitie for mine owne sake . If thou hast committed any sin , it must be forgiuen , else thou shalt perish , Ezek. 18. 4 ▪ for the soule that sins , it shall die , Ezek. 18. 4. If sins be forgiuen , God must doe it : for this is a prerogatiue royal proper to the Lord , Who can forgiue sins but God onely ? Mark . 2 7. Mar. 2. 7. If God forgiues any sins , it must be of his meere grace , Eph. 1. 7. For his owne sake .

In the second place let the consideration hereof prouoke vs to vnfained and hearty thankes , for that when our estate was so desperate , our condition so damnable , as there was no possibilitie of deseruing grace , we were so farre indebted to the law of God , as no way able to make satisfaction , that then the LORD of his rich grace should forgiue all . Suppose thou wert ready to be cast into prison by thy Creditor for a thousand pounds , all thou hast to bee seazed vpon and sold , and yet thy Creditour vnsatisfied ; at length in meere pitie , hee should set thee free , bestow great things vpon thee : oh how would thy heart be knit to such a man ! thou wouldest thinke , that thou shouldest neuer be able to require his loue : God hath done ten thousand times more then so for thee ; how then art thou bound to loue him , to praise him , to tel vnto others , what great things the Lord hath done for thee ? What , all debts forgiuen ? all reckonings cleered , and made euen betwixt the Lord , and thee , without any satisfaction made on thy part ? 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 , Mat. 16. 20 ▪ and lose his soule ? which doth perish without it partake of the grace of God .

It followes : Giues vs his Spirit : Giues vs his Spirit here . This necessarily followes , as Sanctification succeeds Iustification , Ezek. 36. 25. Ez. 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 sanctification through the Spirit : that is , a cleansing of our selues daily from 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 , Rom. ● . 1. 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 : 2 Cor. 3. 17 ▪ 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 , And eternall life hereafter . 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 , from 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 ; 2 Tim. 3. 15. 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 from 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 , Mat. 19. 20. I haue obserued all these from 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 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 performance 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. 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 ; 2 Tim. 3. 13. 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 from 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 , Iob 42. 5 , 6. 6. Paul ( after he had tasted of grace , 1 Tim. 1. 13. ) confesseth himselfe a blasphemer , a persecutor , &c.

Secondly , a gracious person growes more and more into the hatred of old prankes & courses ; Ez. 36. 32. 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 , Hos. 14 , 9. 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 : Psal. 42. 1. 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 when Christ his life shall appeare , then shall he also appeare with him in glory , Col. 3. 4. 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 . Matth. 22. 33. The consideration of which things , workes in them a dread of the dreadfull and terrible day of the Lords comming , wishing it might neuer be , or euer be deferred .

A third difference , is in the failings and falling of those that bee endowed with true grace , and those that are hypocrites . For we may not say , that grace is perfect in the best of Gods children , because in this life , so long as wee abide in this earthly tabernacle , wee must looke for no perfection : in many things we sin all ; nay , the childe of God may haue many relapses into the same sinne , though he haue a sound heart , and labour to walk vprightly towards God and men : yet there is a great deale of difference betwixt his relapses , and the falls of those whose hearts are not sound .

First of all , a gracious heart alloweth not of the committing of any sinne , Rom. 7. 15. I allow not that which I doe . Rom. 7. 15. If he be preuented and ouertaken with any euill , he approues not of it , his heart is not delighted or affected with the doing of it . When Dauid had numbred the people , the Text sayes that his heart smote him , 2 Sam. 24. 10. Which shewes , that though hee were ouertaken , yet hee did not allow of the euill hee had done . Whereas an hypocrite , howsoeuer hee may seeme outwardly to quarrell with himselfe , or to be angry with his sinne , yet al is well betwixt his heart & his sin , as the Ferry-man in the Boat , he lookes one way , though moues another . He wants that principle , Grace , which alone opposeth sinne , and makes not only the iudgement to mislike it , but checkes the conscience , and grieues the heart for it ; whereas a wicked hart wanting this principle , may haply resolue against sinne , and promise better things : as Pharaoh told Moses , that he would let the people of Israel go , but presently returnes to his old hardnesse and stubbornnesse .

Secondly , a gracious heart is bettred by his fals . He grows more and more ( as was said euen now ) into acquaintance with his own heart : he sees his own frailtie , he is more fearefull of falling , as the old saying is , The burnt childe dreads the fire . He is more carefull of his wayes , and watchfull ouer himselfe , as one that is climbing vp into a tree , if one foot hath slipt , or the bough broke on which hee stood , how doth hee tremble ? how carefull is he of sure footing , lest hee fall ? So the childe of God being by occasion fallen into any fault , takes heed vnto his steps , &c. gathers his wits together , to keepe himselfe vpright from falling againe ; whereas the hypocrite is no whit at all bettered by any sin , something he may be terrified , there may be some pause , some forbearance , but no bettering : some say , a leg once broken , and well set againe , is stronger than before ; it is true in grace , for this growes more strong after a fall than before . As appeares by Peter , who though at first he was shaken by the breath of a maiden , yet like a Cedar in Lebanon grew so strong after , that death it selfe could not shake , or ouerturne him .

Thirdly , the falls of the righteous driue them closer vnto God by prayer and godly sorrow . How was Dauids heart broken after his fall ? What heart-broken petitions did he put vp vnto the Lord , to wash him thorowly from his iniquitie , & to cleanse him from his sin , to create in him a cleane heart , to restore vnto him the ioy of his saluation , and to stablish him with his free Spirit ? Whereas a gracelesse heart is either senselesse of his danger , and GODS displeasure , and therefore seeks not to God by prayer , that so he may make his peace againe with God ; or else if he be griped or stung a little , he seekes to allay his griefe by Musicke , as Saul did , or with merry company or pastimes , to put it from him .

Fourthly , the falls of the godly make them to complaine of themselues , and cry-out vpon their sinne , as Paul , Rom. 7. 24. Rom. 7. 24. O wretched , &c. So Dauid , Psal. 51. 3 , 5. whereas a gracelesse heart is ready to extenuate his sin ; would none did worse than this ; I hope this is not such an hainous matter : or else excuses himselfe , and ready to lay it vpon others . But the childe of God , with a kind of indignation aggrauates his sinne , abhorres it with a detestation , intreats the Lord for mercy in the pardon of that is past , and for aid to helpe him in time to come .

Last of all , a gracious heart by his falls hath his heart knit more strongly vnto the Lord . O how much doth he thinke himselfe bound vnto God , for sparing and not confounding him ? What shall he render vnto the Lord , for bringing his soule out of the snares of the Deuill , and deliuering him from the danger into which sin had plunged him ? He confesseth that it was Gods mercy that he was not consumed . And because God hath spared him , his soule is knit more strongly vnto the Lord , than euer before . I haue read ( how true it is I know not ) of a great kindnesse that a Lion did shew vnto a man , who had formerly pulled a thorne out of his foot ; and will not grace teach a man ( thinke you ) to loue the Lord for doing greater things for him ? Nature teacheth a man , to loue those that preserue our bodily liues , or rescued vs in extreme danger ; and shall not grace doe this much more ? So that you see a wonderful great difference betwixt the falls of those that partake of grace , and such as want it . Howsoeuer sometimes a strong corruption & a violent tentation may shoulder out or keepe downe the worke of grace in Gods children , yet he is not pleased with this condition of his ; for these relapses and preuarications of his , doe cost him hot water and the setting on , he hath many a gripe and sting , many a heart-breaking groane by them : whereas those that yeeld any voluntary subiection to their lusts , and giue their euill affections the reines ; though somtime they may feele and expresse some gripes and horrors of conscience , yet by that which hath beene spoken , it is euident , that they are far from any euidence of true grace .

A fourth and last difference , 'twixt sound and counterfeit Grace , lyes in perseuerance . Counterfeit grace is but temporary , it lookes fresh , and seemes to flourish for a season , but euery little frost of aduersitie , or blast of trouble , nippes it in the head , and makes it giue in . If he perceiues that hee is like to misse of his hopes , & proiects , or some rubs will be in his way , or that his profession bring trouble or persecution ; then he giues in , he thinks it is good sleeping in a whole skin , and therefore falls off , whatsoeuer profession hee hath formerly made : And that because hee wants a sound bottome , hee is not built vpon the Rock Christ : his principles were from Nature , education , or the world ; and not from vnion and communion with Christ ; his holy profession was taken vp vpon carnall and fleshly termes ; not out of loue to pietie , but out of selfe-loue and by-respects , which whensoeuer they faile , his pietie quailes ; if they faile or fall , they beare downe his godlinesse with 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 wauering weather-cock , no time-seruer ; he knowes in whom 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 which befall him , still runneth with patience that race which is set before him , Heb. 12. 1. 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 , walke 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 which 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 words to apply that which hath beene formerly deliuered concerning this point of difference , let that which 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 we 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 , wee are vndone for euer . A man may be mistaken in outward things , bee deceiued in worldly 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 wee be deceiued or not ?

If there were plenty of washt gold stirring , or great store of bad & counterfeit siluer abroad , euery one would looke what 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 outward 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 , Luk. 18. 11. 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 , Rom. 2. 14. 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 , Esay 58. 2 , 3. 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 way of saluation , as Herod did , Mar. 6. 20. 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 , 2 Pet. 2. 20. 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 examination of themselues . But assuredly a time will come , when 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 , Ez. 2. 10. lamentations , and mourning , and woe , then what howling ? what roaring ? what wringing of hands , and breaking of hearts ? to consider that old and new sinnes doe bleed afresh before them ; and that many thousand thousand reckonings are to be cleered betwixt the Lord and them , and they not able to answer one of many thousands . Then ( when it will be too late ) they will crie out vpon themselues , condemning their folly and madnesse , that they so trifled away their time , let slip the golden season of grace and mercy , passed ouer their soules to Satan for momentany bables and vanities .

Tell me then ( my beloued ) in coole bloud , if it be not a point of high wisdome , to looke to this betimes , not to trust our hearts too farre in this weightie matter , seeing our hearts are aboue measure deceitful , and as those lying spirits in the mouths of Ahabs false prophets , wil flatter vs , bid vs go on , and prosper , when we run to our owne destruction . I beseech you therefore ( my beloued brethren ) by the tender mercies of God , and in the bowels of the Lord Iesus , I entreat you to looke to your selues in this one particular search , and trie your owne hearts , how things stand betwixt the Lord and you ; doe not desperately run on , as many carelesse bankrupts do , neuer minding to make euen with their Creditor , vntil the Bayliffe hath gotten them vnder arrest , if not carried them into prison . Slight not ouer these things , lest hereafter , when it will bee too late , you finde and feele that to be true , which now you cannot be brought to feare . Consider ( I say ) with your selues , what sinne is aliue in you , what lust is crucified in you : whether your life be the life of grace , and whether grace be truly begun and settled in you . Doe not thinke these things are skar-crowes to mock children withall , and so slight them ouer , for I tell thee , if thou canst not finde leasure to search and trie thy wayes , that thou mayest turne vnto the Lord in seeking for grace , and suing for mercy , thou wilt not finde ( I feare ) leasure to escape the wrath of God , hell , and condemnation .

Of the Euidence of true and sound Grace .

NOw I come to the third thing , Euidences of true Grace . which in the beginning I propounded , and that is , to consider of the euidences of true & sound grace : the which before I come vnto , it will not be amisse , to let you know , that the worke and truth of grace wrought in the heart of Gods childe , hath in Scripture sundrie appellations , though all signifying one and the same thing . Sometime it is called Spirit , as Gal. 5. 17. The flesh lusteth against the Spirit , Gal. 5 , 17. and the Spirit against the flesh . Sometimes it is called A new creature , 2 Cor. 5. 17. If any man be in Christ , 2 Cor. 5. 17 let him be a new creature . Sometimes , Calling , as in diuers places of Scripture , Rom. 9. 24. Rom. 9. 24. Euen vs whom he hath called . 2 Pet. 1. 10. Wherefore brethren , giue rather diligence to make your calling and election sure . Sometimes , Sanctification , 1 Pet. 1 2 as 1 Pet. 1. 2. Elect according to the foreknowledge of God the Father , vnto sanctification of the Spirit . All which places tend to this purpose , to let vs know , that we are then spirituall , renued , or borne againe , effectually called and sanctified , when the work of grace is truly wrought in vs : Which work sooner or later , more or lesse is wrought in euery one of GODS elect ; whereby he becomes purged from the former filthinesse of his flesh and spirit , and sanctified throughout : for as sinne , like an Epidemicall euill , diffused it selfe into al parts of a man ; as Wine or Beere put into a mustie cask , is all equally tainted ; so grace , if it enter into any , it sanctifies him throughout ; it puts a spirituall life , not into one or two parts , but into the whole man , renewing euery part and faculty of body and soule : For grace comes into the soule , as the soule comes into the body , not infused by degrees , though it be a maxime in Philosophy , that the heart first liues : which is not so to be vnderstood , as if life were some while there , when it is wanting to all other parts of the body , but because the heart is the seat ( as it were ) of life , and first of all moues , manifesting life aboue any other parts of the body . So grace is wrought at once , though it growes by degrees , being first weak , as is a babe , before wee bee strong men in Christ . Know also , that though grace once wrought , bee infused into the whole man , yet it shewes it selfe not alike in all faculties at all times , because of the contrary habit of corruption , which is stronger in some part and faculty of the body and soule , than in other some ; yet if the life of grace be inspired , it shewes it selfe more or lesse in the whole man . This much I thought fit to premise , to let you vnderstand , that if the truth of grace appeare in any one thing , though not in another , or but weakely , you may assure your selues that you are truly regenerate , and so members of the Lord Iesus by spiritual vnion , neuer after to bee rent off from him , as more largely hereafter shall bee proued . Now to the Euidences .

The first Euidence of grace .

THe first euidence of sound grace , Sauing Knowledge , an Euidence of Grace . is a sanctified and sauing knowledge of Gods will reuealed in his Word . I call it sanctified , because it helps froward our Sanctification , Iohn 17. 17. Sanctifie them with thy truth , thy Word is truth ; and I call it Sauing , because it tendeth to our saluation , as appears Coloss. 1. 9 , 20.

This Knowledge , some Diuines ( vpon good ground ) doe make the prime and first worke of grace in Gods childe , and the foundation of all other . Hence Coloss. 3. 10. The new man is renewed in knowledge : Col. 3. 10. By new man , you are to vnderstand ( as was said before ) the worke of grace . Hence it is that the Gospel is called the Word of life , Phil. 2. 16. Phil. 2. 16. because it is a meanes of working , & perfecting this life of grace , as 1 Pet. 1. 23. No life of grace therefore can bee , where this Word hath not been ( I vnderstand of those that be of yeeres and capacitie ) to worke the knowledge of God and Christ . Ioh. 17. 3. Not that euery knowledge of God is life eternal , for there is a Knowledge of God which profits not , as may easily be proued .

First , all they which beleeue God to bee such an Essence , as may be expressed by any bodily likenes , or the similitude of any creature , know not God aright : for if we conceiue God to be like any thing that may be imagined , we fancy to our selues an Idol : we are to conceiue of God by way of negation , and to abstract him from all similitudes , Esay 46. 5. Esay 46. 5 , 9.

Therefore Papists , and all other , which conceiue of God in a carnall and grosse manner , know not God aright , & so gaine little benefit by their knowledge of him .

Secondly , they , that beleeue not God to bee the chiefe Good , and the only thing to be desired , loued and feared , know him not aright . Such as cannot say as did Dauid of the Lord , Psal. 73. 25. Whom haue I in heauen but thee ? Psa. 73. 25. I haue none in the earth to be desired in comparison with thee : receiue little benefit by their knowledge of God . Therfore all Mammonists and couetous persons , which prefer their riches before God ; all Epicures and Bacchanalls , which make their belly their God ; all voluptuous and sensuall persons , which make their pleasures and honors their god , know not God aright to their benefit and comfort .

Lastly , all that know not God in Christ , receiue no benefit by their knowledge of God . To know God out of Christ , is to know him to be a terrible and angry God , taking vengeance vpon vs , for our iniquities and transgressions . Therefore if thou wouldest haue comfort by thy knowledge of God , behold him in Christ , see his iustice satisfied , and his wrath appeased by that satisfaction and atonement which Christ hath made for thee ( so trusting to him for saluation ) which knowledge , because almost euery one that liues within the pale of the Church , seemes to haue , we are to vnderstand , that this knowledge , if it be meerely theoricall , will not saue vs ; for it may be in the temporary beleeuer and hypocrite : therefore vnlesse this knowledge be sanctified , it is no euidence of grace , it profits not . How then may wee bee assured , that our knowledge is sanctified & sauing ? By these effects :

First , Knowledge , if it be sanctified , Sauing Knowledge . Signes of it . is operatiue , it is a working knowledge , it is no idle knowledge , but reduced into practice , Psal. 86. 11. Psa. 86. 11. Teach me thy wayes , O Lord , that I may walke in thy truth . Grace teacheth a man to put his knowledge in practice . A gracious heart had rather doe , and not know , ( if it could bee ) than to know , and not to do : he desires to be taught , that he might walke , not that he might talke , as too many doe . Hence Dauid , Psal. 119. 34. Giue me vnderstanding , and I will keepe thy Law , yea , I will keepe it with my whole heart . In saying he would keepe Gods Law , it shewes he was no Temporizer in religion , which turns with the wind , and runnes with the times ; and adding with his whole heart , he shewes himselfe to be no hypocrite , who is hollow , not sincere in his profession . Knowledge , if sanctified , helpes forward our obedience , resteth not in speculation , but proceeds vnto practice .

Temporizers and hypocrites seeke after knowledge , rather to informe their iudgement , than reforme their liues ; rather to teach others , than to teach themselues . This knowledge will not saue , but deceiue vs , Iam. 1. 22 , 23 , 24. 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. 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. 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. 1 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. 1 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 , Psa. 51. 15. Psal. 51. 15. So also he desires that his lips may feed many , Pro. 10. 21. 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 . 1 Pet. 2. 2. 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 : Ier. 15. 16. 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 , Act. 10. 33. 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 content 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 mans wisdome , 1 Cor. 2. 4. 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 concerne 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 vse of this point . Is it so , that sanctified knowledge is a sure euidence 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 , Pro. 19. 2. 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 , 1 Cor. 2. 12 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. 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. Esay 6. 10. This is the condemnation , that light is come amongst them , and they loue darknesse rather than light , Ioh. 3. 19. 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 ; which when 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. Pro 2 10 , 11 , 12. 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. 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. Eccl. 1. 18. He that increaseth knowledge , increaseth sorrow . For thou shalt be beaten with many stripes , Luk. 12. 47. 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 , 1 Thess. 1. 5. 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. 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 . 1 Cor. 12. 7 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 , 1 Pet. 4 10 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 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 , Gen. 39. 9. 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 ▪ 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 , 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 : 1 Ioh. 4. 16 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 , Gal. 5. 22. 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 them ; 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 perswasion 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 whores fore-head , and would not bee ashamed , saying , Mica 3. 11. 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 , Difference 'twixt Faith and presumption . out of which true faith springs , or the meanes by which it is wrought in beleeuers . True faith is wrought in all Gods children by the ministery of the Word , as Rom. 10. 17. Rom. 10. 17. First , the Law conuincing vs , discouering vnto vs our sins , Rom. 7. 7. shewing vs both the nature & the danger of them , and our misery into which sinne hath plunged vs ; and not onely so , but an vtter impossibility of our selues , either to satisfie the iustice of God for the least transgression , or to bee freed from that wrath & vengeance which hangs ouer our head , by reason of our sins . The consideration whereof terrifying and afflicting a poore sinner , makes him to cry out as the Iews did , Act. 2. 37. Act. 2. 37. What shall I doe ? Then commeth in the Gospell , the Word of comfort , and the message of reconciliation , which discouers and prescribes a remedie , whereby a poore sinner may be brought into fauour with God , and accepted with him ; come out of the snares of the Deuill , and be freed from the curse and malediction of the Law ; and that is , by receiuing of the Lord Christ , in whom all the promises of God are yea and Amen . 2 Cor. 1. 20 And by whom wee haue redemption through his bloud , Ephes. 1. 7. euen the forgiuenesse of sins , Ephes. 1. 7. Whereupon he begins to hunger and thirst after Christ , seeing , and knowing no other way , no other meanes whereby he may be saued , or haue his spirituall wants supplied . As the prodigall saw no meanes of comfort , but starue he must , vnlesse hee get home againe , and bee receiued into his fathers family ; so the poore sinner knowes his soule will famish , if he get not into Christ ; and therefore hee labours to bee made one with Christ ; his soule hungers and thirsts after nothing so much as Christ : all the world is dung vnto him in comparison of Christ . Oh that he may be found in Christ : to liue or die , Christ is all in all vnto him ; hee layes hold vpon his righteousnesse , and shrowds himselfe for comfort vnder his wings : and as Ioab laid hold vpon the horns of the Altar , saying , I will die heere , 1 King . 2. 30. So the poore beleeuer layes hold vpon the Lord Christ , resteth onely vpon Christ , and if he perish , he will perish at the feet of Christ ; whereas the faith of vnbeleeuers and hypocrites ariseth either out of their education , common illumination , or from some vaine perswasion of some good in themselues , for which they are perswaded God loues them , or else hee would neuer haue bestowed so much vpon them , haue done these or these things for them . So that their faith is no other than a faithlesse confidence , a vaine presumption , or some Satanicall illusion , neuer wrought in them by the Lord Christ , Heb. 12. 2 the Author and finisher of our faith , Heb. 12. 2. by the ministry of his Word . For they were neuer throughly humbled , or if they were , it was but for a while , a little Sermon-sicke , their consciences wambling , while the Word was deliuered vnto them , and no longer ; If this mans faith had bin begun , or hee begotten again of the Word of God ; as a new borne babe hee would more and more desire it , that hee might grow thereby , 1 Pet. 2. 2. for wee are nourished with that , by which wee are begotten : but he finds no sweetnesse , takes no true content in the Word , any further than he is sensible of some art or some noueltie in the same , which doth affect and delight him . Tell mee then ( thou that boastest or presumest so much of thy faith ) how thou diddest attaine vnto it , when it was first wrought in thee ; which if thou canst not , thou hast iust cause to fear , thy faith is but thy fancie .

Heere a question will fall in very fit to be answered , and that is , whether euery one that beleeueth can tell when or how faith was wrought in him ?

This scruple and scrutiny hath troubled many a deare childe of God , who hath been ready to question the truth of their faith , because they cannot precisely lay downe the time when , or the meanes how faith was wrought in them . For their education and bringing vp was alwayes godly and religious ; from their child-hood they haue entertained the Word of God ; they haue alwayes borne a good will to godlinesse , and loued the professours of the truth ; alwaies approued of the best things , and therefore question the truth of faith and grace in them . For the confort of such , let me first of all tel them , that if all were not well , twenty to one the Deuil would not be so busie with them , to perplex & trouble them with these pious feares & holy doubtings . We seldome heare or reade of any but the Lords people , that haue these troubles , or that put these doubts & questions . But for the satisfying of thy scruple ; consider first what Christ said to Nicodemus , Ioh. 3. 8. Ioh. 3. 8. The wind bloweth where it listeth , &c. The meaning of which words , is to teach vs that the operations of grace are sometimes , as it were , hid from the regenerate themselues , neither knowing the time when they first began to work , nor whence they sprung , nor to what measure they will grow . Therefore though thou canst not tell by what meanes , or at what time the Spirit of God commeth into thine heart , or how at first , its quickning and sanctifying presence gaue spirituall life vnto thy soule : yet blessed and happie is thy condition , if thou now findest faith to bee wrought in thee , which thou mayest be assured of , if thou findest thy soule enlightned with the sauing knowledge and vnderstanding of the truth , if thou hast been abased and humbled vnder the hand of God , in the sight and sense of thy vnworthinesse , and if thou prizest Christ aboue all the world , labouring to winne him , and desiring to be found in him , not hauing thine owne righteousnesse , Phil. 3 9 ▪ 10. but that which is through the faith of Christ , euen the righteousnesse which is of God through faith , Phil. 3. 9 , 10. But if thou findest not these to bee in thee , then thou mayest well question the truth of thy faith .

A second difference lies in the fruits and effects of faith : Gal. 5. 6. Where grace is , faith workes by loue , Gal. 5. 6. A heart knowing and beleeuing what the Lord hath done for it , cannot but loue much , Luke 7. 47. being so dearely beloued . And this loue of God workes the heart to a hatred of all things displeasing vnto God , Psa. 97. 10. Psal. 97. 10. and to a practice of that which he requireth , Psal. 26. 3. Psal. 26. 3. Thy louing kindnesse is before mine eyes , therefore haue I walked in thy truth . Wheras the faith of the vnregenerate works no change in him , makes him no better than hee was , vnlesse it bee in shew and appearance . Confidence of Gods loue emboldens him to wickednesse , and makes him to sin more and more , as Ier. 3. 4 , 5. rather then abate sin in him . Certainly , if euer the Lord speake peace to thy soule through Christ , hee will so inflame thine heart with the loue of his truth , his Image , his ordinances , that these will so take vp thy heart , that thou shalt not turne againe vnto euill , Psal 85. 8. Psal. 85. 8.

Thirdly and lastly , faith in the regenerate makes the heart to stoope to Christs Scepter , to heare his voice and follow him . Ioh. 10. 27. It is faith which apprehends the authority and soueraigntie which Christ hath ouer vs ; and approues of the holines & goodnes of his Commandements , & 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 . Heb. 3. 12. 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 vpon 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 Subduing of our Lusts . Grace , and that is the subduing of our Lusts , and the conquering of our corruptions . This is meant by those words of Paul , 1 Cor. 9. 27 I beat downe my body , and bring it into subiection . By body the Apostle doth mean the old man , Gal. 5. 17. sin & corruption , 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 cannot stand with the regiment of sin . For as Paul saith , Rom. 6. 14. 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 , Rom. 7. 24. 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 corruption 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 continuall war betwixt them , as was between the House of Dauid and the House of Saul ; 2 Sam. 3. 1. but as the House of Dauid waxed stronger , and the House of Saul weaker : So fares it betweene Grace & corruption ; 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 ; Heb. 13. 18 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 ? Hos. 14. 8. So saith he of his old courses and companions , Away from mee , and as Christ to Peter , Matth. 16. 23. 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 , Psa. 119. 5. 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 . Rom. 7. 22. 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 taken possession of thee : for nothing but grace is able to keepe the loue of sin out 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 , Hosea 3. 5. 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 which 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 counsel 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. Psa. 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 , which haue not a respect vnto all Gods Commandements , Psal. 119. 6.

A fourth Euidence of Grace .

A Fourth Euidence of Grace , Obedience to Gods will . is obedience vnto the wil of God . The Lord by his Prophet tells vs , that those which are taken into couenant with him , shall haue his Spirit put into them , and he will cause them to walk in his Statutes , Ezek. 36. 27. 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 profession of the truth , & to partake of the Sacraments , make no essentiall difference betwixt a gracious and a gracelesse heart : Rom. 6. 17. To obey from 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 mans 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 resolution 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 from 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 , Psal 86. 11 that he might feare his Name ? No , no : this desire and holy resolution 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 , Ioh. 8. 36. 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 ? 1 King 21. 27. 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 Commandements 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 ; Iam. 2. 10. 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 , Psal. 106. 3. 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 ? Obiect .

Yes , Answ. 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 them . 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 from the heart . Rom. 6. 17. 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 , compasse their ends , and come fairely off , they would leaue off to obey . Whereas a gracious heart performes duties not by constraint , 1 Pet. 5. 2. but willingly , and of a readie minde , 1 Pet. 5. 2. He yeelds himselfe as a seruant to obey , Rom. 6. 16. Whatsoeuer good seruants 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 ; Pro. 23. 26. 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. 1 Chron. 28. 9. Salomon , know thou th●●●d of thy Fathers , and serue him with a perfect heart and willing minde . It is said of Dauid , 1 King . 3. 6. 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 command 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. 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 with God , who loueth truth in the inward affections , Psal. 51. 6. & passeth by all outward failings , where the heart is vpright before him ; sincerity being a grace which makes al obedience sauour well to the Lords pallat .

Therefore that thou mayest be drawne to such a kinde of obedience , Motiues vnto sound obedience . consider of these motiues .

First , know that vntil thou findest thy heart inclined , and thy wil framed to this obedience , which I haue formerly spoken of , thou art no friend of Christs ; Ioh. 15. 14. Yee are my friends ( saith Christ ) if ye do whatsoeuer I command you . Many can bee content to receiue good by Christ , and to account him their Iesus ; but few returne loue and duty vnto Christ , by acknowledging him their Lord , in keeping his Word , obeying his wil , & doing whatsoeuer hee commandeth them .

Secondly , thou wantest ( as hath beene formerly proued ) sound euidence of thy regeneration ; for whom God reneweth , he sanctifieth throughout ; he fills him with the seeds of righteousnesse , so as his life is fruitful in obedience .

Thirdly , the richer thou art in obedience , the more bountiful wil the Lord be in rewarding . He that gained fiue talents , had the rule ouer fiue Cities : For euery one shall receiue according to his worke , Rom. 2. 6.

Fourthly and lastly , this wil procure ( as you shal heare by and by ) outward prosperity ; it wil fetch in a rich portion of outward benefits and blessings , Esay 1. 19. If yee be willing , and obey , yee shall eat the good things of the Land .

Now then , to draw to a conclusion of this point ; seeing you haue heard of these euidences of true grace : let me in the bowels of the Lord Iesus beseech you , my brethren , to goe home to your own hearts , make there a diligent scrutiny and narrow search , whether you finde these euidences in your possession , or not . Are the eyes of your vnderstanding enlightned with sauing knowledge ? Is thy knowledge rightly qualified ? Is it practicall , or is it meerely theorical ? Is it a transforming knowledge moulding thee to the Word ? Is it such a knowledge as vents it selfe continually for the glory of God , and the good of others ? Dost thou find thy heart , by beleeuing , knit vnto God through Christ , louing him , and fearing him for his owne sake , as well as for his Christs sake ? Dost thou find the throat of thy corruption cut in thee , and thy sins bleeding to death , and gasping in thee ? Is thy heart set against euery euil way , and thy soule delighted in the practice of that which is good ? Doth thy heart stoope to GODS Word , and thou yeeld vp thy selfe to be at his command , and that willingly , cheerefully , and in singlenes of heart fearing God ? Then blessed be the time that euer thou wert made acquainted with these high prerogatiues ; God hath done more for thee , than if ( wanting these ) he had put vpon thee all the honour , pompe , and glory of the world . But woe and alas , how few are there in whom these euidences are to bee found ! Oh that such as want them , had but eyes to see their misery , and hearts to consider how full of vnconceiueable horror their consciences will one day be , when they come to bee awakend , & perceiue how they haue trifled away the day of grace , turned the grace of God into wantonnesse , receiued the grace of God in vaine , so as they haue no part in the inheritance either of grace , or of glory ! Know and beleeue ( deare brethren ) that things will not alwayes stand at this stay with you . A day is comming , wherein yee must lay down these earthly tabernacles of yours , & with them all your pleasures , profits and honours , when none of all these will stand you in any stead , or afford you any comfort , but will rather ( wanting grace to vse them aright ) increase your griefe & sorrow . A day will come , wherein ( if these euidences be not in thee ) thy conscience will not spare to tell thee to thy face , that ( wanting grace ) thou art a vessell of wrath , ordained and prepared for destruction . Oh the troubles , sorrowes and feares , into which ( in that day ) thy poore soule will be plunged for want of grace ! Oh what wouldest thou not then giue for one dram of grace ? How happy wouldest thou take thy self to be , if thou hadst but a little time to redeem , wherein thou mightest come to partake of the meanes of grace , which formerly thou hast slighted ouer , making no more account of them than of thine old shooes ? Thou wilt then cease to wonder at Gods faithful Ministers so inueighing against the neglect of grace , and so vehemently pressing and vrging the necessitie thereof . Thou wilt then say , that a little grace were more worth than all the world beside , and that they are only happy that doe partake of it . Whereas the childe of God hauing tasted of Gods goodnesse , and made partaker of his grace , is filled with vnconceiueable ioy & comfort , finding himselfe deliuered from the power of darkenesse , and translated into the Kingdome of Iesus Christ . His conscience being purged from dead works by the bloud of Christ , & his heart purified by faith , he can looke death in the face , take him by the hand , and bid him welcome ; he can lye downe and rest in peace , and in full assurance ( or if any doubtings through Satans malice do arise , in hope ) of eternall life through Iesus Christ . And this shall suffice to haue spoken of the euidences of true Grace . I now come ( according to the method and order which in the beginning I propounded ) to lay downe some grounds and reason , Why Grace is the best thing we can partake of .

First , The first Reason . because it is the onely thing which giues content to the heart and minde of a Christian , in euery estate and condition whatsoeuer God hath placed him . Contentment is the thing which euery one aymes at , and desires in all his courses . Why do men toile and moile in the world early and late , thorow thicke and thin , but to satisfie their minds in these outward riches ? Why do people follow , and with vnwearied and vnlimited desires and affections , hunt after the honors and pleasures of this world , but to satisfie their desires , and ( as they suppose ) to giue themselues content ? But this is a meere imposture of our wicked heart , falsly thinking that our desires are satisfied with desiring , when as ( the truth is ) they are increased . Why doe men and women deck and adorne ( as they thinke , whereas indeed they deforme ) their bodies with strange attire , with costly ornaments , but to giue themselues content , and to please their mindes ? For if you aske them a reason of their practice , they will tell you it is their pleasure so to doe . But they deceiue themselues , in looking for content in worldly things , or to be satisfied with them , as appeares , Esay 55. 2. Wherefore doe you spend money for that which is not bread ? Esay 55. 2. and labour for that which satisfieth not ? Is it possible that vanity , and vexation of spirit , should giue content to the heart of man ? All things vnder the Sunne are no better , no other than vanity , if wee will beleeue the Preacher , Eccles. 1. 14. Onely grace is that liuing water , or water of life , Ioh. 4. 14. of which whosoeuer drinkes , shal neuer thirst , Iohn 4. 14.

Grace teacheth vs in euery estate and condition to be content , Phil. 4. 11. Phil. 4. 11. We can be abased , and we can abound , we can be ful , and wee can bee hungry ; Gods grace is enough and sufficient for vs , able to supply all defects , & to fulfill all our necessities . But if grace be absent , the minde is full of blindnesse , the heart is fraught with wickednesse , and the conscience perplexed with guiltinesse ; the flesh , the world , and the Diuell doe there Lord it ; and what content or rest can there be , where such lords of mis-rule doe rule and beare sway .

Againe , The second Reason . it is through the strength & power of grace that we are able to hold vp our heads in any storme of trouble and affliction , that we are not swallowed vp of tentations ; that wee are not in distresse , when wee are afflicted ; that in pouertie , wee are not ouercome of pouertie , and that wee perish not when wee are cast downe : Phil. 4. 13. we are able to doe all things through the helpe of Christ which strengthens vs , Phil. 4. 13. Many a deare childe of God , in the agony of his soule , through the heat and pressure of some hot and heauie affliction , is ready to cry out , Neuer man troubled and crossed as I am ! complaining as the Church , Lam. 1. 12. Lam. 1. 12. Behold and see , if there be any sorrow like vnto my sorrow which is done vnto mee : thus is hee ready to sinke vnder his burden , were he not supported by the grace of God , who being faithfull , 1 Cor. 10. 13. will no suffer his to bee tempted aboue that which they are able to beare , but will giue the issue with the tentation , that they may be able to beare it , 1 Cor. 10. 13. Though weake and weary of themselues , yet the Lord will renue their strength , Esa. 40. 31. they shall lift vp their wings as the Eagles : they shal run and not be weary , and they shall walke , and not be faint , Esay 40. 31. Grace vpholds them in , and carrieth them thorow euery triall and affliction whatsoeuer . In wrongs & iniuries it makes a man to sit down without reuenge : in afflictions , to lay his hand vpon his mouth , & not repine , or murmure , but to be as a man dumbe : in euery pain to apply some plaister for ease and comfort . Through the strength of grace , the soundnesse of the heart supports the weaknesse of the body ; so that when the outward man fainteth and faileth , the inward is renued more and more .

Thirdly , The third Reason . it is grace which ( as hath been sufficiently proued before ) teacheth and helpeth a man to liue godly , and to walke in the wayes of godlinesse , which in regard of the manifold lets and discouragements within vs , and without vs ( without grace ) can neuer be effected . The way of vertue is very hard , in regard of our manifold weaknesses , wanting strength to wade throw the difficulties , and passe ouer the rubs which lye in a Christian race : weaknesse of iudgement and vnderstanding in the duties of piety , rightly to discerne which coast the right way bendeth : weaknesse of wil and affection to take the right way , when it is prescribed vnto vs : weaknesse of ability to moue one foot forward in the way , much lesseable to encounter with those difficulties , which ( through the allurements of the world , and the subtiltie of that old Serpent , and rage and malice of the Dragon ) will be laid before vs : and last of all , weaknesse in regard of perseuerance , and continuall progresse in our iourney . Whence it falls out , that many proue idle loyterers , which not only make many baits and pauses in their way , but at last fall short , and take vp their rest before they come to their iourneyes end : Against all which weaknesses , it is only grace that affords a Christian strength , and enables him to continue to the end ; as appeares , Ier. 32. 40. Ierem. 32. 40. and Ezek. 36. 27. and to runne with patience the race that is set before vs , Hebr. 12. 1.

Fourthly , The fourth Reason . Grace brings in outward and temporall benefits : the surest and the speedyest way to get goods , is , to get goodnesse . For , 1 Tim. 4. 8. Godlinesse hath the promise of this , and of another life , 1 Tim. 4. 8. When the children of Israel had professed their obedience to the Lord , Deut. 5. 29. the Lord replyes to Moses , Deut. 5. 29 O that there were in them such hearts to keep my Commandements alwayes , that it might goe wel with them : not only in respect of their soules , but their bodies also ; as Moses told them afterward , Deut. 28. 1. If you diligently obey the voyce of the Lord , and obserue and doe all his Commandements : Then as it followeth , Thou shalt bee blessed in the Citie , blessed in the field , &c. So Esay 1. 19. If yee consent and obey , yee shall eat the good things of the Land . Grace paues a way to outward prosperitie . Hence Prou. 3. 16 , 17. it is said of Wisdome , Pro. 3. 16 , 17. That length of dayes are in her right hand , and in her left riches and glory , her wayes are the wayes of pleasure , and all her pathes prosperity : What else was implyed by that speech of our Sauiour , Matth. 6. 33. First seeke the kingdome of God and his righteousnesse , and all these things shall be ministred vnto you . Outward blessings attend vpon grace as its appurtenances ; get grace , and be sure of these . This may seeme a paradox to many , and ordinary experience ( some will say ) teacheth vs the contrary .

For , Obiect . first of all , doe we not oft see , that piety and pouerty goe hand in hand , that many gracious people abounding in goodnesse , haue but a poore pittance of outward goods ? And on the other side , is there not many a deuill incarnate , that is clad in purple and scarlet , fares deliciously euery day , and hath more than enough ? Psal. 73. 12. Loe ( sayes Dauid , Psal. 73. 12. Psal. 73. 12. ) these are the wicked , they prosper and increase in riches .

For answer to both these Obiections , Answ. know first , that the promise of temporall good things is but conditionall ; when they are expedient for vs , when they may be furtherances , and not coolers of grace in his children . The Lord doth all things by weight and measure ; all his works are done in wisdome and righteousnesse . It may be the Lord sees that riches beginne to steale away the hearts of his children , and therefore he wil withdraw riches from them ; for the Lord is a iealous God : if once hee beginne to see vs dote vpon , or to delight in the things of this world more than in him , he will cut vs short of them , as he dealt with Ionas , who took too much content in his Gourd , and therefore the Lord smites it , that it withered , Ionas 4. 17. Or it may bee , the Lord withdrawes outward benefits , that so wee may see their vanitie , how changeable and flitting they are , and therfore will haue vs to minde riches more durable , and labour for the food that perisheth not , Luk. 12. 33. and for the bag that will neuer wax old , 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 them , 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 children , 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 from them as well as giuing vnto them , Iob 1. 21. 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 than Gods deare children ; It is not that God regardeth the rich more than the poore , Iob 34. 19. Iob 34. 19. but deales with them , as it is said King Eutraples did with his enemies whom he most hated ; heaps most riches vpon them , thereby to plunge them into tentations & snares ; to fill them with many foolish & noysome lusts , 1 Tim. 6. 9 , 10. 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 , Psal. 69. 22 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 arguments 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 . Psal. 37. 25 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. Psal. 112. 1 , 2 , 3. and what followes after in the third verse ? Riches and treasures shall be in his house .

Fifthly , The fifth Reason . 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. 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 . Iob 17. 9. 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 open , 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 , The sixth Reason . 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 , 1 Tim. 4. 5. if he be a gracelesse person ; all these things ( good in themselues ) wil proue curses & snares vnto him , and such as wil further his condemnation 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 , The seuenth Reason . 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 grace herein hath its precedencie and excellencie aboue al earthly things , it neuer wholly leaues vs , but prepares vs and brings vs vnto glory . Grace is heauen vpon earth : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so taken , Titus 3. 5. and therefore they which follow Christ in the regeneration , shall sit in the throne of glory , Mat. 19. 28.

Grace prepares vs for glory two maner of waies .

First , by remouing those euils which may hinder vs .

And secondly , by enabling of vs to practise those good things which may further vs . The grace of God which bringeth saluation vnto al men , hath appeared , and teacheth vs that we should deny vngodlinesse and worldly lusts , and that wee should liue soberly , and righteously , and godly in this present world , looking for the blessed hope , &c. Tit. 2. 11 , 12 , 13. Whether you vnderstand here by grace , the Word of grace , as some doe , or the free grace of God , as others take it , I am sure it is true also of the grace of sanctification , for this helpeth vs to eschew euill , and to choose , and cleaue to that which is good . As it is in the lightning of any darke place , darknesse giues way , when light approcheth ; so when grace commeth into the soule , away ( in part ) goes darknesse and blindnesse of minde , ignorance , impietie , prophanenesse , &c. Paul telleth vs that he was sent to preach vnto the Gentiles , Act. 26. 18. To turne them from darknesse to light , and from the power of Satan , vnto God . Such as liue in darknesse vnder the power of any one sinne , those know not what the powerfull presence of grace meaneth . Grace pulls downe sinne , and sets vp righteousnesse , Rom. 5. 21. Grace raignes by righteousnesse . It holds vp the Scepter of Christ within vs , helpes vs to be holy in all manner of conuersation ; and so hauing our fruit in holinesse , wee come in the end to euerlasting life , Rom. 6. 22. O the excellencie of grace , that it thus brings vs to glory !

Let this comfort vs against that confortlesse doctrine of falling away from grace . Consider we from whom grace proceeds ; euen from God the Father . And will not God perfect the worke of his owne hands ? I am perswaded that he that hath begun this good work in you , will performe it vntill the day of Iesus Christ , Phil. 1. 6. The gifts of God are without repentance , Rom. 11. 29. The righteous shall neuer bee moued , but had in euerlasting remembrance , Psal. 112. 6.

But we are weake and feeble , Obiect . we haue strong corruptions within vs , and mighty and subtill tentations without vs , and therefore like to fall away .

True , Answ. if there were not an higher power , and a stronger arme than our owne to support vs . Our help standeth in the name of the Lord . We are strong in the power of his might , For it is God which stablisheth vs in Christ , and hath anointed vs , 2 Cor. 1. 21. Our stabilitie is deriued from God the Father , the Son , and the Holy Ghost :

The grounds of our stability which we fetch from God , are these :

First , the promises of God , Ier. 24. 7. I will giue them an heart to know mee , that I am the Lord , and they shall be my people , and I will be their God . So Ier. 32. 40. I will put my feare into their hearts , that they shall not depart from me . Now to say that these are generall promises made vnto the whole Church , and therefore not to be appropriated to particular persons , will be but a silly euasion . For doth not the whole consist of particular members ? And doe not we finde in Scripture , promises made to particular persons generally applyed , and likewise generall promises particularly applyed ? The Lord made a particular promise vnto Iosua 1. 9. I will not faile thee , nor forsake thee . Which promise S. Paul , Hebr. 13. 5. applyes generally . Other instances there be .

Secondly , we proue it from the attributes of God ; his power , his faithfulnesse and constancie . If any of those whom the Lord hath effectually , called should vtterly fall from grace and perish , it must needs follow , that God wants either power to saue those whom hee would , or else wants faithfulnesse to saue , as hee hath promised , either of which wants , the deuils themselues dare not auouch to be in God .

Concerning his power , the Lord himselfe tells vs , Esa. 43. 13. Esay 43. 13. I will doe it , and who shal let ? Again , Esa. 46. 10. Esa. 46. 10. My counsell shall stand , and I will doe whatsoeuer I will . Christ also tels vs , Ioh. 10. Ioh. 10. 29. My Father which gaue them me , is greater than all , and none is able to take them out of my Fathers hand . For , sayes Peter , we are kept by the power of God through faith vnto saluation , 1 Pet. 1. 5.

And , for his faithfulnesse , that Wizard Balaam could say , Numb. 23. 19. Numb. 23. 19. God is not as man , that he should die , neither as the son of man , that he should repent : hath he said it , and shall he not doe it ? and hath he spoken , and shall he not accomplish it ? Yes surely , for the Lord is faithfull which will stablish you , and keepe you from euill , 2 Thess. 3. 3.

The Lord purposing to frame vnto himselfe a Church , against which the gates of hell should neuer be able to preuaile , thought it fit to lay the foundation of it deepe and strong , euen in himselfe , his owne purpose . Things many times decay and perish for want of a firme & good foundation . 2 Tim. 2. 19. But the foundation of God ( sayes Paul ) remaineth sure , 2 Tim. 2. 19. So that vntill such time as God doth alter his purpose , which shall neuer be , for as Malac. 3. 6. Mal. 3. 6. I am the Lord , I change not : Gods children are sure to perseuere in his grace : For whom hee once loues , to the end hee loueth them , Ioh. 13. 1.

Secondly , assurance of perseuerance in the grace of God , may be gathered from many things in the Sonne :

First , from his al-sufficiencie , Hebr. 7. 25. Heb. 7. 25. Hee is able perfectly to saue all those that come to God by him , Iude 24. Iude 24. To him that is able to keepe you , that you fall not , and to preserue you faultlesse , &c. As hee is able , so is hee willing , Ioh. 6. 37. and 40.

Secondly , from the vertue of his passion and sufferings , Heb. 10. 14 Hebr. 10. 14. For with one offering hath he consecrated for euer them that are sanctified .

Thirdly , from the efficacie of his prayer , which God alwaies heares . Christ prayed for all beleeuers , Ioh. 17. first , Ioh. 17. 15 that the Lord would keepe them from euill , vers. 15. and secondly , That they may bee one with him , vers. 21. and thirdly , That they may be with him , and behold his glory , vers. 24. And this prayer the Lord Christ our Aduocate still continues , though not in a vocall manner , Heb. 7. 25. seeing hee euer liueth to make intercession for vs , Heb. 7 25. These things considered , it is as possible to plucke Christ out of his kingdome , as to rent the poorest beleeuer from him , once made a true and liuely member of his mysticall body .

Thirdly , wee proue it from the nature and office of the Spirit , which is to seale vp , and make sure the inheritance of Gods chosen . All that partake of the couenant of grace , Eph. 1. 13. 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 , Eph. 4. 30. 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. Dan. 6. 8. Lest the Disciples should come by night and steale Christ out of the sepulchre wherein hee was laid , Matth. 27. 66. 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 , Eph. 1. 14. 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 , Obiect . when he prayed so earnestly vnto the Lord , that hee would restore vnto him the ioy of his saluation , Psal. 51. 12. and stablish him with his free Spirit ?

This obiection may be said to answer it selfe . Answ. 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 , Phil. 1. 6. will confirme it vntill the day of Iesus Christ , Phil. 1. 6.

Here some weake beleeuer may reply , Obiect . 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 , Answ. 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 , Matth. 12. 20. 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 , Obiect . if I could beleeue this , but I cannot be fully perswaded of this thing .

If thou beleeue not , Answ. 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 , 1 Tim. 5. 6. as appeares 1 Tim. 5. 6. What though grace once seazing vpon 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 . Symptomes of declining in grace . 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 our 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 . 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 declension .

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 , Apoc. 2. 5. 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 , Vse 1. 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 themselues 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 vpon 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 , Exod. 5. 12. 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 ignorance 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 , Gen. 37. 4. 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 condition . 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 want 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 . 2 Tim. 2. 26. 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 , Vse . 2. 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 excellent 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 , Vse . 3. 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. 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 themselues 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. 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. 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 , Take away euill things . 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 . 1 Pet. 5. 5. 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. 15. 9. Psal. 25. 9.

Another weede which must bee pluckt vp , is selfe-confidence , or securitie . When Christians begin to beare themselues 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 , Psal. 30. 6. 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-taken with a dead sleep of carnall security , the Lord oft stands by , lets Satan loose , and layes the reines vpon their owne necks , whereby they come oft-times to be ouer-taken with grosse and shamefull sins : the Lord in wisdome vsing ( as bodily Physicians oft doe ) desperate medicines and remedies , for the curing of some desperate disease preuailing in them , or growing vpon them . Again , there is another weed to be plucked vp , and that is Insinceritie , if I may so call it ; the want of truth and vprightnesse of heart : call it Hypocrisie , if you wil , that stinking weed , which like the wilde Gourd , 2 King 4. 40. sowred all the Pottage , 2 King . 4. 40. The Lord loueth truth in the inward parts , and loathes the contrary . Vprightnesse and sincerity helpes forward the worke of grace , as appeares , Psal. 84. 11. The Lord will giue grace and glory , and no good thing will he with-hold from them that walke vprightly . The want of vprightnesse will make grace to wither . It is not possible for that tree to stand long , which is rotten at the root , it may for a while seeme fresh and greene , but as it takes no root downeward , so it will not ( long ) beare fruit vpward , for when the wind begins to blow hard , down it falls . Wheras a gracious heart ( which truly delights in the Law of God , and meditates therein alone in the night , as well as openly in the day ) is like a tree planted by the riuers of waters , Phil. 1. 1 , 2. that will bring forth her fruit in due season , whose leafe shall not fade , but be greene , and neuer cease yeelding fruit .

As these weeds must be plucked out of the heart , or else grace cannot possibly thriue or prosper ; so there be certain briers and thornes which must bee stubbed vp , or else grace will quickly be choked in vs . Mat. 13. 22 These thornes are the cares of this world , & the deceitfulnesse of riches , which while some haue lusted after , they erred from the faith , 1 Tim. 6. 10. and pierced themselues thorow with many sorrowes .

These things , sayes Paul , 1 Tim. 6. 11. we must fly , and follow after righteousnesse , godlinesse , faith , &c. implying that grace will not thriue , if loue of money bee not rooted out of vs . What choaked grace ( if any was ) in Demas , but the loue of the world ? Oh the multitude of soules that haue miscarried , and for ought we know to the contrary , might haue done wel , if riches had not been ; not that riches are the cause , but an occasion of their miscarrying ! What parted Christ , & that hopeful young man in the Gospell ? Mat. 19. was it not the loue of riches ? Many haue begunne well in their youth , and giuen good hope , but in their age haue growne cold , through the loue of the world . Iob 31. 7. If once mens hearts begin to goe after their eyes , and to be set vpon the world , twenty to one but grace goes to decay in them ; for the world wil afford a man little time to exercise those things which hold vp the life of grace ; as prayer , reading , hearing , &c. If the world hath seazed vpon the heart , it fumes vp into the head , and fills the braine , sleeping and waking with restlesse thoughts , which way to compasse businesse , contriue things and bring ends together , so as scarce once in the day a good thought comes to minde , but one occasion or other of the world stifles it , or shuffles it out , so as it comes to nothing . Therfore if riches increase , Psal. 62. 10. set not your heart vpon them , Psal. 62. 10. Vse them as thornes for thy weale , to stop a gap withall , to fence thee from outward harmes , or to warme thee , but lie not vpon them , hold them not too hard , lest they strike into thee , and would thee ; remember alwayes that they are thornes , good in their lawfull vse , and when they are rightly husbanded , but otherwise noxious and hurtful . They are thornes , they will ouer-grow and choak all good things that grow neere them , if they be let alone .

Againe , there be many bad humours , foolish and noysome lusts which must be purged out of the heart , or else grace will neuer thriue nor prosper in it ; to wit , enuy , hatred , malice , guile , dissimulation , filthinesse , euill speakings , & the like , which corrupt goodnesse . Therefore S. Peter exhorting his brethren , to whom hee wrote , to embrace the sincere milke of the Word , that they might grow therby , prepares them to this , by aduising them to lay aside those base distempers , for they do much hinder the growth of Grace : where they are , they take away the glory and beauty of a Christian , and make him vnseemely in the eyes of his brethren ; they darken his lustre , and do blot and blemish his holy profession . Therefore away with these , lay these aside , not as a man doth his apparell , with a resolution to take it vp againe ; but as the captiue maid , when she was to be maried , laid aside the garment of her captiuitie , Deut. 21. 13. Deut. 21. 13. with a resolution neuer more to put it on . 1 Pet. 2. 11. Abstaine from all fleshly lusts , for they fight against thy soule , 1 Pet. 2. 11. As Easterne winds doe nippe herbs and flowers , & cold stormes doe hinder trees from growing : so fleshly lusts nip grace in the bud , as it were , & blast it in the bloome , that ( if it dieth not , yet ) it comes not forward so fast as otherwise it would .

Last of all , take heed & beware of the needlesse & familiar societie of gracelesse and godlesse persons ; for they are the quench-coale , nay , the very bane and poyson of grace vnto many . Prou. 13. 20. He that is a companion of fooles , shal be destroyed ; or as Iunius hath it , He shal be made worse , Prou. 13. 20. God hath branded wicked persons for fooles , they are fooles in graine ; therefore come out from amongst them , lest thou partake of their folly . They are pitch , if thou touch them , they wil defile thee . There is a kind of poyson and venome in the words and society of the wicked , which will fret , as the Apostle sayes , like a Gangrene ; and mens soules are more ready to take the contagion of sin , than their bodies are to take the infection of the plague . It would take vp a long time , and proue a large discourse , to shew how many wayes , & by what degrees mischiefe doth grow by haunting wicked company . By often hearing filthy and obscene speeches , zeale in many is quenched , and such language growes in-offensiue . By often seeing lewd prankes and wicked practices , men can look on without dislike . Thus the societie of the wicked quells a mans hatred of their wicked courses , & so inchants him , that ( if he cast not in his lot amongst them yet ) he hath no power to gain-say or reproue them . Therefore as you loue your soules , loath the company of the wicked . Can a man take fire into his bosome , & not burne ? liue amongst , or delight to be with the wicked , and not be vngodly ? Dost thou not know that a little leauen will sowre the whole lumpe ? And as the old saying is , One scabbed sheepe infects the whole flocke . Therefore say as Dauid , Psal. 119. 115. Away from mee yee wicked , I will keepe the Commandements of my God , Psal. 119. 115. If thou wouldest haue grace thriue in thee , Be a companion of those that feare God and keepe his Precepts , Psal. 119. 63. For euil men & deceiuers grow worse and worse , 2 Tim. 3. 13. deceiuing , and being deceiued . Now as these euils must be auoided , so ( if you would grow in grace ) good things must be practised ; as the means to procure health of body is first to purge out malignant humours , and then to take cordialls , and to obserue a good diet .

Therefore , Good things to be followed . first of all labour to keepe thy heart soluble , be euery day abased at the sight of thy sins , and the sense of thy vilenesse and vnworthinesse . The way for a man to get any good at Gods hand , is to acknowledge and bewaile his emptinesse , to grieue and mourne for his vnworthinesse . God hath made a promise to fill the hungry with good things , Apoc. 21. 6. I wil giue to him that is athirst , Apoc. 21. 6 of the Well of the water of life freely , &c. 1 Pet. 5. 5. Hee giueth grace to the humble . Humble your selues therefore vnder the mightie hand of God , that he may exalt you .

Secondly , vse the societie of Gods people , by whose example you may bee incouraged to godlinesse , and by whose means you may bee furthered in the way of happines . Firebrands being laid together and blowne , will increase their heat & light ; so doth community and society with those where the Word of God is kept on foot , by holy and Christian conference , increase the light of knowledge and the loue of goodnesse in vs .

Thirdly , Be frequent in hearing and reading of the Word ; the Word of God is the Word of grace , Act. 20. 32. which is able to build vs vp further , Act. 20. 32. Therefore , 1 Pet. 2. 2. As new-borne babes , desire the sincere milke of the Word , that you may grow thereby . If this Word be thy delight , it will make thee fruitfull , Psal. 1. 2 , 3. Hence it is , that in Esay 55. 10 , 11. the Word is compared vnto raine , which watereth the earth , and makes it to bring forth , and bud , that it may giue seed , &c. The barrennesse of many souls proceeds from the want of the Word to make them fruitfull . Paul tels the Colossians , Chap. 1. 6. That they were fruitfull through the Gospell , Col. 1. 6. from the day that they heard it , and truly knew the grace of God . The ministry of the Word is Gods holy ordinance , to beget and increase grace in his children , beating them off from the world , raising them vp to a higher pitch of heauenly-mindednesse , teaching them which way to preuent occasions of sin , and to beat backe the tentations of the Deuill , &c.

Oh , pity then , pity those poore soules , which want these liuing waters , & this bread of Life . How many thousands in this our English Israel perish for want of vision , the meanes of grace ? What will become of all cruell soule-murtherers in the day of the Lord ? Oh let vs continually bow the knees of our hearts to the Father of spirits , that hee would put bowels of compassion into those that haue authority , that the Church may be purged of all vnsauoury salt , and a supply made of a faithfull Ministery , which might feelingly and tenderly respect the flocke of Christ , which hee hath purchased with his bloud : And let all such ( as to whom Wisdom hath sent her maidens , Prou. 9. 3 , 4 , 5. calling them that are destitute of wisdome , to come and eat of her meat , and drinke of her wine ) know that God looks for fruits of increase answerable to the meanes of grace bestowed vpon them , lest they be in the number of those which receiue the grace of God in vaine , 2 Cor. 6. 1.

Fourthly , if thou desirest to increase thy stocke of grace , set thy grace on work , Prou. 10. 4. let it not be idle . The diligent hand maketh rich , saith Salomon , Prou. 10. 4. And , Pro. 14. 13 in all labour there is abundance , Prou. 14. 13. I dare boldly say , it is in nothing more true , nay in nothing so true , as in the approuement of grace ; vse grace and haue , yea , increase grace . That seruant which vsed and improued his Masters Talents , gained by them , & increased them . Whereupon Christ inferred , Matth. 25. 29. Mat. 25. 29. Vnto euery one that hath , it shall bee giuen , and he shall haue abundance . Instruments and vessels , for want of vse , doe ( oft-times ) grow worse , and vnseruiceable . Gifts and graces of the Spirit , are bettered by improuing them ; according to the common saying , Vse makes perfect . Hence it is , that 1 Tim. 4. 15. Paul aduiseth him , These things exercise , & giue thy selfe vnto them , that it may be seene how thou profitest

Fifthly and last of all , bee earnest with the Lord in prayer , that he would put a spirit of life & power into all those meanes vsed by thee , or bestowed vpon thee , for the increase of grace . 1 Cor. 3. 6. For Paul may plant , and Apollos may water , but God must giue the increase , 1 Cor. 3. 6. without his blessing all meanes are but naked and empty . He is the Author and perfecter of euery good thing begun in any . Hence it is that the Apostle prayes for the Philippians 1. 9. that their loue may abound more and more . And that the Colossians 1. 9. may bee fulfilled with knowledge , and vers. 10. fruitfull in all good works . Teaching vs , that prayer is the only helpe to obtaine increase of any good from God .

Now because of the deceit̄fulnesse of our hearts , and the abundance of selfe-loue , which abides in the best of Gods children , we are too readie to flatter , & to thinke too well of our selues , taking oft-times mole-hils for mountaines ; it will not bee amisse to make some priuie search , whether wee finde any growth of grace in vs , or whether it stand at a stay , or bee in declension . A shame it will be for al such as liue vnder the meanes , vpon whom God doth daily bestow cost , watering them with heauenly dewes , if they thriue not . If grace bee true and not counterfeit , more or lesse , some way or other it will grow . For to say truth , it is only the good heart that groweth and brings forth fruit : and euill heart may giue some appearance , make some shew of growth , but growes not like to an Atrophe , one whose meat doth him no good , he eats and drinkes , and it may be , with a greedy appetite deuoures more than is fitting , yet battles not , but rather falls away ; euery day more meager and leane than other : This ( as was touched before ) shewes there is no sound vnion betwixt Christ and such : that they are no true and liuely members of Christs body : for them there would appeare some fruitfulnesse , Ioh. 15. 5. He that abideth in me , and I in him , the same bringeth forth much fruit . Well then , seeing the Lord hath planted vs amongst the riuers of waters , let vs take a view of our growth & fruitfulnes .

First , thou mayest know thou growest in grace , if thou growest more and more into a dislike of sin , ( as was said in the beginning ) if thy wants & weaknesses doe worke in thee daily , deeper humiliation . For as grace discouers corruption , so the more it growes ( as a light that comes into a dark roome ) the more it shewes vs the filthinesse and odiousnesse therof , and makes vs more and more ashamed of it .

Secondly , thou mayest know thou growest in grace , by thine appetite to Gods ordinances . Doest thou taste more and more sweetnesse in the Word ? Is prayer more and more delightful to thy soule ? Dost thou receiue more & more comfort by the Sacrament ? Doth thy soule more and more delight to be in the place where Gods honour dwelleth ? And are the feet of those that bring glad tidings of saluation more & more beautifull in thine eyes ? Whence arise these fruits , but from that seed of grace sowne in thy soule ? I tell thee for a truth , that if these fruits be in thee , and thy affections to the means of grace , be more & more intire and hearty , thou needest no more doubt of the growth of grace in thy soule , then thou wouldest , or dost question the growth of thy body , when thou findest thy stomack vnto thy daily food fresh & quicke , and the parts & members of thy body , euery day more actiue & liuely than other , & more strong and able vnto their seuerall offices . For certainly it is only grace which makes the ordinances of God alwayes sweet vnto vs . For to a gracelesse pallet they are for the most part vnsauoury . What made Dauid so much to long after Gods Sanctuary ? It was the grace of his heart , which set an edge vpon his affections , and made his soule ( euen as the Hart brayeth for the reuers of waters ) to thirst after God , Psal. 42. 1. Psal. 42. 1. When grace growes , our loue vnto the meanes increaseth , 2 Cor. 10. 15. 2 Cor. 10. 15. We hope ( sayes Paul ) when your faith shal increase , to be magnified by you .

Therefore consider , whether thine appetite to Gods ordinances increaseth . Thou mayest know it by these notes .

First of all , if thou findest thy soule maruellously refreshed with them , Psal. 36. 8. Psal. 36. 8. They shall be satisfied with the fatnesse of thy house , and thou shalt giue them drink out of the riuers of thy pleasure .

Secondly , if Gods ordinances doe raise thee vp to an higher pitch of heauenly-mindednesse , & doe more and more beat off thine affections from the world , and marre thy taste of earthly things , through the abundance of sweetnesse which thou findest in holy duties .

But may not a gracelesse & wicked heart find sweetnesse in Gods ordinances ? Obiect . Ezekiel had a pleasant voice in the eares of the wicked , Chap. 33. 32. So Herod heard Iohn Baptist gladly . And the temporary beleeuer , who resembleth the stony ground , Matth. 13. 20. heareth the Word , and receiueth it with ioy , Mat. 13. 20. And Heb. 6. 4. Some that fall away , may taste of the heauenly gift . And vers. 5. taste of the good Word of God , and the powers of the world to come . How then is the taste of the godly distinguished from the taste of the wicked ?

The taste of the wicked proceeds only from tasting of the ordinances of God , Answ. not feeding vpon them ; whereas the taste of the godly comes from feeding vpon them . Now you know there is a great difference betwixt a Cookes tasting of meats , who dips but his finger in them , or toucheth them but with the tip of his tongue ; and his taste that eates of the meat , and takes it downe into his stomack̄ . A wicked man may taste of Gods ordinances , but hee eates them not , hee feeds not vpon them , hee doth not digest them , they make no good bloud , no spiritual health or strength in him , he quickly vomits them vp againe , so as his soule thriues not by them ; whereas the good heart receiues the Word & thriues by it , Luke 8. 15 For hee brings forth fruit with patience .

Fourthly , Vse 4. if there be that excellencie in Grace , this makes wonderfully for the comfort of all Gods children , in regard of many high fauours , and singular priuiledges which they haue a right vnto . First of al , this may comfort them in and against all those tentations , whatsoeuer doe or may befall them , either in respect of their kind & nature , or in respect of their strength and measure . Euery one feeleth most where and how his shoo doth pinch him ; and therfore in the agony of his soule cries out ( I know it to be true ) Neuer poore soul tempted as I am tempted , & speaks in the language of the Church , Lam. 1. 12. Behold and see ; if any sorrow be like to my sorrow ▪ for thy comfort consider what Paul speaks to the Corinthians , as weak & as foulely defiled as thou hast been , 1 Cor. 10. 13. 1 Cor. 10. 13. There hath no tentation taken you , but such as appertaineth to men ; and God is faithfull , which wil not suffer you to be tempted aboue that you be able , but will euen giue the issue with the tentation , that you may be able to beare it . Christ praying , that if it were possible the cup might passe from him , offered vp prayers & supplications with strong crying and teares vnto him that was able to saue him from death , Heb. 5. 7. & was also heard in that which he feared . Hee was , and he was not heard ; not heard , because not exempted from tasting of that bitter cup of his Passion : for therefore came he into the world , that hee might drinke thereof , as himselfe acknowledged : and yet heard , in that , strength and comfort was so abundantly ministred vnto him , that by suffering he ouercame . And therefore , as one that had experience of our infirmities , he hath taught vs to pray , lead vs not into tentation , but deliuer vs from euil : as if we should say , howsoeuer ( holy Father ) thou hast determined to expose vs for our triall , vnto tentations , yet suffer vs not to be vanquished or ouer-come by any euil . Now wee know , or at the least should know , that ( if we pray in faith ) God alwayes heares vs : if not to be preserued from the tentation , yet to be vpheld and assisted with sufficiencie of grace to endure the tentation : so as either the power of it shall be weakned and abated , or else our strength to beare it , so increased , that we shal by the help of his grace , be able to wade thorow & ouercome it . For God knows our strength , and what our backes are able to beare , and therfore doth ballance and proportion the tentation to the strength of his children ; weaklings or younglings he will not ouer-load with such burthens as may breake their backes , or crush them to pieces ; they shall haue light tentations . Whereas his strong ones haue strong trialls ; yet no other than such as they shall manfully vndergoe , without fainting vnder them , though not without the feeling of the smart of them . So that as they haue iust cause to crie out with S. Paul , O wretched man that I am , who shall deliuer me from the body of this death ? So also in experience of Gods gracious assistance , no lesse cause to breake forth into thankfulnesse , and to triumph with Paul , saying , I thanke my 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 children 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 them , 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 ? 1 Pet. 1. 6. 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 vpon 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 , Rom. 7. 24. 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 them ; 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 conscience of gracelesse persons ; because it is in its proper element & place , where it is welcomed and entertained , where it liues and raignes . Therfore , if at any time thou feelest ( as which of Gods children feel not ? ) a rebellious law in thy members , Rom. 7. 23. 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 ground , 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 ? Rom. 8. 38. &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 , Iude 24. 25 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 .