Differences betwixt true and counterfeit Grace.

FIrst, of the differences betwixt true and false, sound & coūterfeit Grace. A necessary search, and a [Page 11] 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 [Page 12] 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:

[Page 13] First, the ground or be­ginning 1 of Grace.

Secondly, the growth,2 or proceeding of it.

Thirdly, the declension 3 or falling thereof.

Fourthly, and lastly,4 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 [Page 14] 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 [Page 15] 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 [Page 16] 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 [Page 17] 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 [Page 18] 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 [Page 19] 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 [Page 20] 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, [Page 21] according to the good pleasure of his will, to the prayse of the glorie of his grace. Therefore, to con­clude this point: knovv, that vvhatsoeuer good thing hath befallen vs, or is comming tovvards vs, (all fauours and mercies exhibited, or promised) all are of Gods free grace, all according to the good pleasure of his vvill; the ground of all is vvithin himselfe, as Beza well ren­dreth the vvords, 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 vve loued him, vvee had [Page 22] 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, vve 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 vve had been a­ble to procure, or deserue his loue, vve had neuer been beloued,Ro. 5. 7, 8. Rom. 5. 7, 8. If vve 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, vve 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, [Page 23] 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 vvretched 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 vvith 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 [Page 24] 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 [Page 25] 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 [Page 26] 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.

[Page 27] 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, [Page 28] 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 [Page 29] 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, [Page 30] 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 [Page 31] 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. [Page 32] 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. [Page 33] 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 [Page 34] 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.

[Page 35] 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 [Page 36] 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 [Page 37] 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 [Page 38] 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 [Page 39] 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 [Page 40] 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 [Page 41] 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 [Page 42] 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 [Page 43] 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, [Page 44] 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 [Page 45] 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 [Page 46] more sanctificatiō through the Spirit: that is, a clean­sing of our selues daily frō all filthinesse; and neuer can we haue any euidence of the truth of grace (as shall be made more plaine hereafter) or of our iustifi­cation, but by our sanctifi­cation; vntill we see sinne purged, we may not thinke that it is pardoned; for whomsoeuer Christ frees from the damnation of sin,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. [Page 47] 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 [Page 48] 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 [Page 49] 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 [Page 50] thou beleeuest to bee in thee, did spring and come forth, whether from the seed of God, frō the presence and working of the Spirit, or out of Na­tures garden, or from edu­cation, or else out of some worldly, carnall, and by­respects; 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, [Page 51] 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 [Page 52] 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 frō their child­hood, approuing of good duties, frequenting Gods house vpon all good occa­sions, vsing, and (which is more) delighting in the so­ciety of the people of God; and all this, not by [Page 53] 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 frō my youth. Are all these (thinke you) arguments strong enough to proue the truth of grace wrought in the heart of such a person? Then Paul his condition was good enough before his conuer­sion, for he was well edu­cated, brought vp, and li­ued after 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 [Page 54] very forme, wanting zeale and all spirituall vigour, or life in the performance of them; and will you say that the bare, naked, and custo­mary performing of good duties, is a sure euidence of goodnesse in the heart of the doer of them? No, no, thou mayest be a Pharisai­call Angell, heare, reade, fast & pray by the strength of thine education, custom preuailing so far with thee, as to necessitate the perfor­mance of pious exercises, doing good duties, because thou hast alwayes done them, and not through the power and strength of true grace, either inuiting thee, or inabling thee vnto the performāce of them. True [Page 55] 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 [Page 56] 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, [Page 57] 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 [Page 58] 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 [Page 59] 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 2 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 [Page 60] 1 first of all into more ac­quaintance with his owne heart; he more and more sees, and obserues his own vilenesse & vnworthinesse, for the more grace, the more sight of our corrup­tion; as Abraham, the more familiar hee grew with God, the more hee hum­bled and abased himselfe: This is one singular pro­perty of a good heart, the more grace it receiues frō God, the more disgrace it doth cast vpon himselfe, in the sense of his owne vn­worthinesse. After that Iob hauing heard of God by the eare, came to enioy a more cleare euidence of him by the eyes, presently he abhorres himselfe, and [Page 61] 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 2 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 [Page 62] 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.

3 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 [Page 63] of, at the appearing of the Lord Iesus: Therefore he longeth for that day, knowing that whē Christ his life shall appeare, then shall he also appeare with him in glory,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; [Page 64] 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 [Page 65] 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 3 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 [Page 66] 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, [Page 67] 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.

[Page 68] 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 [Page 69] himselfe vpright from fal­ling againe; vvhereas 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 vvell 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, vvho though at first he vvas 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 [Page 70] vnto God by prayer and godly sorrow. How vvas Dauids heart broken after his fall? What heart-broken petitions did he put vp vnto the Lord, to vvash 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 vvith 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, [Page 71] 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 vvith a detestation, intreats the Lord for mercy in the par­don of that is past, and for [Page 72] 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 vvhich sin had plunged him? He con­fesseth that it vvas Gods mercy that he vvas not cō ­sumed. And because God hath spared him, his soule is knit more strongly vn­to the Lord, than euer before. I haue read (how [Page 73] 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 [Page 74] 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: vvhereas 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 vvhich hath beene spoken, it is eui­dent, that they are far from any euidence of true grace.

4 A fourth and last diffe­rence, 'twixt sound and counterfeit Grace, lyes in [Page 75] 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 vvill be in his vvay, or that his pro­fession bring trouble or persecution; then he giues in, he thinks it is good slee­ping in a vvhole 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, [Page 76] education, or the world; and not from vni­on and communion vvith 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, vvhich vvhenso­euer they faile, his pietie quailes; if they faile or fall, they beare downe his god­linesse vvith them: where­as sound grace in an honest and good heart, being built vpon a sure rock, the foun­dation whereof is laid in Christ, holds it out in all stormes, he is no reed sha­ken with the wind, no vva­uering vveather-cock, no time-seruer; he knowes in vvhom he hath beleeued, [Page 77] and therefore abides the heat of Summer, the rage and violence of persecuti­on; he endures the frost in Winter, all those crosses and losses vvhich befall him, still runneth with pa­tience that race vvhich is set before him,Heb. 12. 1. Heb. 12. 1. So that it is with hypo­crites and counterfeit pro­fessors, as with many rot­ten & worme-eaten peares and plummes in a garden: looke vpon them, vvalke by them, and none so beau­tifull to the eye, none so louely to behold as they, but lay hands vpon them, or shake the tree on which they grow, and down they tumble presently; whereas that fruit vvhich is sound, [Page 78] though it make not so faire a shew, hangs still for all your shaking. Gods peo­ple in this are like the Ce­dars of Lebanon, the stron­ger the wind blowes them, the deeper root they take, the surer they stand.

Now in a few vvords to apply that vvhich hath beene formerly deliuered concerning this point of difference, let that vvhich hath beene spoken, bee a meanes of sending vs eue­ry one into the Closet of his owne heart; let vs seri­ously search and try our selues, that vve be not mi­staken about the truth of grace. It is a thing of the greatest consequence that can be, I meane, the triall [Page 79] of the truth and soundnesse of grace in vs; for if we be deceiued in this one parti­cular, vvee are vndone for euer. A man may be mi­staken in outward things, bee deceiued in vvorldly bargaines, and yet neuer­thelesse a happy man: hee may haue his soule, though he lose his substance: but if he be gulled in the mat­ter of grace, he is irrecoue­rably miserable. Doth it not then stand vs vpon, (as I said before) to consider whether vvee be deceiued or not?

If there were plenty of washt gold stirring, or great store of bad & coun­terfeit siluer abroad, euery one would looke vvhat he [Page 80] takes, for feare he should be deceiued. O my belo­ued brethren, these are the dayes wherein many make faire shewes, godlinesse is growne (in appearance) in­to some credit amongst vs; almost euery body would be accounted religious, but as for the power of Reli­gion, and the truth of god­linesse (God knowes) it is found in very few: All is not gold that glisters, all haue not grace that are ta­ken, and do also take them­selues to be gracious: A man may goe farre in out­vvard appearance, and yet goe to hell in the end, for want of sauing grace. As for example.

First, a man may be free [Page 81] 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 [Page 82] wayes, enquire of God in the ordinances of iustice, as a people that would doe righte­ously.

Fourthly, a man may set vpon the worke of re­formation, ioy in a good Sermon, reuerence Gods faithfull Ministers, as knowing & beleeuing that they are such as feare the Lord, and shew vnto him the vvay of saluation, as Herod did,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 [Page 83] want of sound and sauing grace bee damned in the end. Now seeing it may be thus, tell mee in good sad­nesse, if thou dost not think it to be a matter of great importance to search and trie thine owne heart?

How many thousands be there which come short of these things before-na­med? and yet take vp their rest, flatter themselues, and speake peace to their owne soules, resoluing to be no other, desirous to bee no better, and therefore neg­lect this duty of triall and examinatiō of themselues. But assuredly a time vvill come, vvhen the conscien­ces of these people (which are now cast into a deepe, [Page 84] 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. [Page 85] 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, [Page 86] 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 [Page 87] 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, [Page 89] 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 [Page 90] 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 [Page 91] 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 [Page 92] 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 (vpō good groūd) doe make the prime and first worke of grace in Gods childe, and the foun­dation of all other. Hence Coloss. 3. 10. The new man is renewed in knowledge: Col. 3. 10. By [Page 94] 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 [Page 95] 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 [Page 96] 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 [Page 97] 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 [Page 98] 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:

1 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, [Page 99] 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, [Page 100] 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 [Page 101] 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 [Page 102] 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.

2 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 [Page 103] 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 3 vents it selfe for the [Page 104] 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 [Page 105] 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 [Page 106] 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.

4 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, [Page 107] 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, [Page 108] 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, [Page 109] a sound constitution feeds heartily vpon any good creature prouided for him, refuseth nothing that is mans meat, whole­some and good; whereas a bad stomacke will pingle, and picke here a bit and there a bit, taking little or or no cōtent in any meats, but those that are daintily cooked, or curiously dres­sed; euen so it fareth with a naughty heart; vnlesse the Word be neatly hand­led, spiced with humane oratory, and set out with the enticing speech of mās wisdome,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 [Page 110] makes a particular applica­tion of the Word, as spo­ken and belonging vnto him; that part of the Word which doth most neerely cōcerne him, he laies surest hold of, and will not part withall. Grace will teach a man to welcome & make much of that Word which makes most against his sin; and likes that preaching best, which doth best dis­couer the secrets of his heart, and most liuely set out the filthinesse of his corruptions: whereas a naughtie heart swells a­gainst that Word; which closeth with his bosome sinnes, he brookes not the Word, because (as the Pha­risees said) it puts him to rebuke.

[Page 111] Now then to make vse of this point. Is it so, that sanctified knowledge is a sure euidēce of true grace? this then may speake hea­uily, first to the heart of all ignorant persons; they must know that their con­dition is dangerous, dead­ly, damnable, because gracelesse, and it is grace­lesse, because they are ig­norant, wanting sauing knowledge. An ignorant heart must needs bee a naughty heart, because without knowledge the minde cannot be good, 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 [Page 112] 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 [Page 113] 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, [Page 114] 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, [Page 115] the dangers they vndergoe in the mines to digge out, and fetch forth siluer and treasure out of the earth; vvhich vvhen they haue gotten, they haue got iust nothing, if we will credit Salomon, nothing in com­parison of knowledge. For riches auaile not in the day of wrath, Prou. 11. 4. Neither siluer nor gold shall be able to deliuer in the euill day, Zeph▪ 1. 18. 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, [Page 116] 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 [Page 117] 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; [Page 118] 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.

1 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 [Page 119] 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 [Page 120] 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, [Page 121] 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 2 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 [Page 122] 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 [Page 123] 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 [Page 124] 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.

3 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 [Page 125] 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, [Page 126] 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 [Page 127] 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 [Page 128] 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 [Page 129] 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 [Page 130] truths, if not denying thē; or else it is Sophisticall to peruert and wrest the Word, so as oft-times bloud commeth out of it to choak & strangle Gods people, in stead of milke to feed and nourish them. But if the heart be once sancti­fied by the Spirit, then is faith wrought in vs, which doth further, and more ef­fectually cleanse and puri­fie vs through the Word, Ioh. 15. 3. Now because as in the former euidence of grace, so in this also many a man and woman is mista­ken, the heart being so in­finitely deceitfull; it will bee no lost labour to exa­mine the truth of our faith. For you must know that it [Page 131] is possible for a wicked and gracelesse person to beleeue that Christ died for him; yea to die in a strong perswasiō of Gods loue and fauour, and so of his owne saluation. Hath not experience taught vs thus much? Who so con­fident, who so full of faith (if you will beleeue them) as many vile wretches and gracelesse persons? They wonder what people mean to doubt of Gods loue, for their part they neuer, as yet, called it into question. They thanke God they haue euer had as strong a faith as the best, & so they hope to continue. This is euident by examples in the Scripture. The Lord by [Page 132] the Prophet Ieremie speaks to the wicked Iews, which had polluted the Land with their whoredomes and malice, which had a vvhores fore-head, and would not bee ashamed, saying,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 [Page 133] 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 1 the ground,Differēce 'twixt Faith and presump­tion. out of which true faith springs, or the meanes by vvhich it is wrought in beleeuers. True faith is wrought in all Gods children by the ministery of the Word, as Rom. 10. 17. 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 [Page 134] 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 [Page 135] 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 [Page 136] 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 [Page 137] of vnbeleeuers and hypo­crites ariseth either out of their education, common illumination, or from some vaine perswasion of some good in themselues, for which they are perswaded God loues them, or else hee would neuer haue be­stowed so much vpon them, haue done these or these things for them. So that their faith is no other than a faithlesse cōfidence, a vaine presumption, or some Satanicall illusion, neuer wrought in them by the Lord Christ,Heb. 12. 2 the Au­thor and finisher of our faith, Heb. 12. 2. by the ministry of his Word. For they were neuer throughly hū ­bled, or if they were, it [Page 138] 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 [Page 139] faith) how thou diddest at­taine vnto it, when it was first wrought in thee; which if thou canst not, thou hast iust cause to fear, thy faith is but thy fancie.

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

This scruple and scruti­ny hath troubled many a deare childe of God, who hath been ready to que­stiō the truth of their faith, because they cannot pre­cisely lay downe the time when, or the meanes how faith was wrought in thē. For their education and bringing vp was alwayes [Page 140] 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 cō ­fort 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. [Page 141] 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 whēce they sprung, nor to what measure they will grow. Therefore though thou canst not tell by what meanes, or at what time the Spirit of God com­meth into thine heart, or how at first, its quickning and sanctifying presence gaue spirituall life vnto thy [Page 142] soule: yet blessed and hap­pie is thy cōdition, if thou now findest faith to bee wrought in thee, which thou mayest be assured of, if thou findest thy soule enlightned with the sauing knowledge and vnderstan­ding of the truth, if thou hast been abased and hum­bled vnder the hand of God, in the sight and sense of thy vnworthinesse, and if thou prizest Christ a­boue all the world, labou­ring to winne him, and de­siring to be found in him, not hauing thine owne righ­teousnesse, 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 [Page 143] not these to bee in thee, then thou mayest well question the truth of thy faith.

A second difference lies 2 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 [Page 144] 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 [Page 145] his voice and follow him. Ioh. 10. 27. It is faith which apprehēds the authority and soueraigntie which Christ hath ouer vs; and approues of the holi­nes & goodnes of his Cō ­mandements, & 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 [Page 146] 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, [Page 147] and receiuing of the Sacra­ments, are infallible eui­dences of true faith; for many thousands who take vp their religion vpō trust, and take themselues to be sound beleeuers, haue their hearts fraught with vnbe­liefe, their faith being no better, nay, scarce so good as the faith of deuils, for they tremble at the power & displeasure of the Lord, whereas these are not once touched, nor any thing af­fected therewith. And this shall suffice to haue spoken of faith, the second Eui­dence of true Grace.

A third Euidence of Grace.

NOw I come to the third Euidence of trueSubduing of our Lusts. [Page 148] 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 mā,Gal. 5. 17. sin & corruptiō, which doth lust against the spirit. All such as are truly rege­nerate, by the quickning power of the Spirit, are sanctified (as was said be­fore) in all the faculties of their soules, & members of their bodies: not only in­lightned in their iudge­ments to dislike that which is euill, but their hearts al­so are set against it. They know that all fleshly lusts doe fight against their [Page 149] soules, and therefore they maintaine open warre with them, and will not yeeld any voluntary obedience or subiection vnto them. Grace cānot stād with the regiment of sin. For as Paul saith,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, [Page 150] 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 back­byas, drawing it the con­trary [Page 151] way. For grace and corruptiō in euery regene­rate person (as Iacob and E­sau did striue in Rebeccaes womb) are euermore strug­ling and striuing one with the other: yea, there is a cō ­tinuall 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 & corruptiō; the flesh may striue, but the Spirit ouer­comes: for by vertue of ha­bituall grace infused, the will is so sanctified, the af­fections are so rectified, the heart is so purified, as the whole man resignes vp himselfe to be at Gods ser­uice, [Page 152] 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 [Page 153] 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, [Page 154] 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 [Page 155] 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 takē possessiō of [Page 156] 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 [Page 157] 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 [Page 158] 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 [Page 159] credit, loues his purse, loues his skin, it may may bee; and therfore, lest the com­mitting of some sin, which hee lingers after, should make a flaw, or a hole or rent in him, hee forbeares the committing of it. Exa­mine thy heart therefore in this particular, what mooues thee to forbeare thy sin? what is the ground of that diuorce vvhich seemes to be betwixt thee and thine old louer? If any thing in the world but grace, thou art in a bad condition, whatsoeuer is become of thy sinne.

Art thou one whose heart likes well of sinne, though thou canst not, or darest not commit it? Art [Page 160] 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, [Page 161] for the good coūsel which she gaue him; there also the heart will bleed, & the tongue will freely against it selfe acknowledge the foulenesse of those sins he hath committed.

Know moreouer, that the nature of grace is to strike at all sinne, great and small, whether more or lesse profitable & pleasing, as Psal. 119. 104. 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 [Page 162] grosse and foule, but of the least euils, not onely murder, but heart-burning or enuie, not only of blas­phemie and periury, foule­mouthed 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 [Page 163] close, one hole in his heart for some base lust or o­ther, one Dalila or darling sinne he hath, from which he will not be diuorced, as if God and men must giue him leaue in some thing to take his libertie; hee hath one sin which al the world shall not bring him out of loue withall, much lesse to leaue, and to forsake it. But let al such know, that God will none of their patcht holinesse and piece-meale reformation; as good ne­uer a whit, as neuer the bet­ter. All such will one day bee confounded, vvhich haue not a respect vnto all Gods Commandements, Psal. 119. 6.

A fourth Euidence of Grace.

A Fourth Euidence of Grace,Obediēce to Gods will. is obedience vnto the wil of God. The Lord by his Prophet tells vs, that those which are ta­ken into couenāt with him, shall haue his Spirit put in­to them, and he will cause them to walk in his Statutes, 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 [Page 165] appeare in the life and con­uersation. Heartie obedi­ence doth distinguish a sound heart from an hy­pocrite. To abound in knowledge, to haue a forme of godlinesse, to be forward in the outward professiō of the truth, & to partake of the Sacraments, make no essentiall diffe­rence betwixt a gracious and a gracelesse heart:Rom. 6. 17. To obey frō the heart that forme of doctrine which is deliue­red, is a sure marke to di­stinguish the one from the other: Not the hearers of the Law are iust before God, but the doers of the Law shall bee iustified, Rom. 2. 13. It is not Lord, Lord, the naked per­formance of holy duties, [Page 166] 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 [Page 167] meat and drinke to doe the will of our heauenly Fa­ther. Here some will be ready to cry out, and say, that by this doctrine wee destroy the liberty of mās will, and turne it into a meere necessity. But they speak they know not what. For when we affirme that by the power of grace mans wil becomes willing to obey, this is not to take away or destroy, but ra­ther to rectifie the liberty of our will, which consists not in an vnstable change­ablenesse to bend euery way, but in a settled and firme resolutiō in al things to doe that which God re­quireth. When the will by the power of grace [Page 168] doth pitch vpon Gods wil, adheres vnto it with a re­solution not to swarue frō it, is the will then compel­led, or the libertie thereof violated? No wise man dares so say, I suppose. When Dauid said, I will keepe thy Statutes, Psal. 119. 8. And againe, I will de­light in thy Word, vers. 16. And againe, I haue chosen the way of thy truth, ver. 30. And againe, I will run the way of thy Commandements, when thou shalt enlarge my heart, vers. 32. was heere any violence, or compul­sion offered vnto Dauids will? Or was Dauids will moued vnwillingly, when hee intreated the Lord to knit his heart vnto him, Psal 86. 11 that [Page 169] he might feare his Name? No, no: this desire and ho­ly resolutiō of Dauid pro­ceeded from the truth of grace infused into his hart; after which infusion, the will inclines it selfe most willingly and cheerefully, to obey the will of God. Doe wee not pray daily, Thy will be done on earth as it is in heauen? Those hea­uenly spirits obey willing­ly, cheerefully, constantly, hauing neither will nor power to disobey. How so? are their wills mana­cled and fettered? or is it a wrong vnto them, that they can doe no other? Surely no, for the power and strength of grace in them, will giue them no [Page 170] 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 [Page 171] 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 [Page 172] is no infallible euidence of true grace. Wherein then lyeth the difference? In these particulars.

First, true grace aymes at the whole will of God, it teacheth a man to walke in all Gods Commande­ments. As it is said of Za­chary and Elizabeth, Luke 1. 6. They walked in all the Commādements of God with­out reproofe. Psa. 119. 5, 6. O that my wayes were directed to keepe thy Statutes, then should I not be confounded, when I haue respect vnto all thy Commandements! For he that is bound to one, is bound vnto all;Iam. 2. 10. and he that offendeth in one, is guiltie of all, Iam. 2. 10. Whereas counterfeit grace picks and [Page 173] 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 [Page 147] 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.

2 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 [Page 175] 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 [Page 176] 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 [Page 177] 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 [Page 178] 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?

2 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 [Page 179] from him; but they stand, when he falls to his grea­ter shame and deeper hu­miliation.

Thirdly, the Lord doth 3 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, [Page 180] when they might keepe out.

4 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 thē. 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!

5 Fifthly, the Lord doth this, to worke in vs a ten­der-heartednesse, & com­passionate feeling of our brothers frailty and weak­nesse, [Page 181] 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 6 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 [Page 182] 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.

[Page 183] Thirdly, a gracious heart 3 obeyeth willingly and cheerfully, he yeelds a har­tie obedience, Rom. 6. 17. Ye haue obeyed frō 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 [Page 184] cheerefull obedience, but a halting and vnwilling wil­lingnesse; if they could tell which way to saue their credit, cōpasse 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 seruāts 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, [Page 185] 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 4 in sincerity and singlenesse [Page 186] 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 cō ­mand of God, and rooting out Ahabs posterity, but he aymed more at the settling the crowne vpon his owne head, & making sure work for his posterity after him, [Page 187] 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 [Page 188] 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 [Page 189] 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 [Page 190] losest thy reward vvith 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 vvell to the Lords pallat.

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

1 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 [Page 191] 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 2 (as hath beene formerly proued) sound euidence of thy regeneratiō; 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 3 art in obedience, the more bountiful wil the Lord be in rewarding. He that gai­ned [Page 192] fiue talents, had the rule ouer fiue Cities: For euery one shall receiue accor­ding to his worke, Rom. 2. 6.

4 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, [Page 193] 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 [Page 194] 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 whō these euidences are to bee [Page 195] 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 brethrē) 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, [Page 196] 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 [Page 197] 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, [Page 198] 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 frō 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 [Page 199] come (according to the method and order which in the beginning I propoū ­ded) 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 [Page 200] 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 [Page 201] 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 thē, 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 [Page 202] 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 sufficiēt 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 secōd Reason. it is through the strength & power of grace that we are able to hold vp [Page 203] 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! cōplaining as the Church, Lam. 1. 12.Lam. 1. 12. Behold and see, if there be any sorrow like vnto [Page 204] 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 & [Page 205] iniuries it makes a man to sit down without reuenge: in afflictiōs, 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 whē the outward mā 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 [Page 206] within vs, and with­out vs (without grace) can neuer be effected. The way of vertue is very hard, in regard of our manifold weaknesses, wāting strēgth 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 encoūter with those difficulties, which (through the allurements [Page 207] 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 [Page 208] 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, [Page 209] 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 [Page 210] 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.

[Page 211] 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 [Page 212] 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 [Page 213] we are not able to manage outward riches, but would doe some harme with thē, grow proud, contentious, and quarrelsome, or fall to some excesse and intempe­rance by them; and there­fore as wee deale with a childe, who hath a staffe or a sword in his hand, take it from him, lest he hurt him­selfe, or some other with it: so deales the Lord with his children. Or if none of all these, it may be the Lord takes away these outward benefits, sets fire vpon the hedge which is about his childrē, to make knowne the truth of grace in them, that the Deuil and all the world may see and know, their seruice to God [Page 214] is not mercenary, but that they can loue, and feare & obey him as well in the want, as in the plentie of these outward things; yea, and blesse God, taking frō them as well as giuing vn­to them,Iob 1. 21. Iob 1. 21. For (as you heard) grace fits their mindes to their estate, so as they can be empty as well as abound; therefore that little which they haue, be­ing sanctified and seasoned with grace, is better than great riches to the wicked, Psal. 37. 16.

Againe, whereas you obiect that many wicked and gracelesse people haue a greater portion of these outward things thā Gods deare children; It is not [Page 215] 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 whō 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 [Page 216] gracelesse persons; for whatsoeuer they haue, they hold a wrong tenure, they haue it with a curse, and they must bee called to af­ter-reckonings for it. Only grace sanctifies things pre­sent, and paues a way for future benefits. If there were no more argumēts to proue the worth of grace, me thinkes this should en­haunce the esteeme therof, euen amongst worldlings. Would they bee rich? Would they leaue possessi­ons behinde them to their posterity? I know no bet­ter way than grace.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 [Page 217] 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 [Page 218] 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 [Page 219] 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 opē, or if Nature hath played her part in them, and they can receiue no more; hee hath an hart open, to heare what the Lord shal speake to his soule by his Holy [Page 220] 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 [Page 221] 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 cō ­demnation in the day of Iudgement. It is Grace [Page 222] 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: [Page 223] 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 [Page 224] 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 [Page 225] 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 [Page 226] 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 cōfortlesse do­ctrine of falling away frō grace. Consider we from whom grace proceeds; euē [Page 227] 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 remēbrance, 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 [Page 228] help stādeth 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:

1 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 [Page 229] 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 2 frō the attributes of God; his power, his faithfulnesse and constancie. If any of [Page 230] 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 thēselues 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 thē out of my Fathers hand. [Page 231] 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 [Page 232] 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, [Page 233] 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 [Page 234] 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 [Page 235] 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, [Page 236] 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.

[Page 237] 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?

[Page 238] 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 [Page 239] 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 [Page 240] 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 [Page 241] 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 [Page 242] 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 vpō the soule, cannot be wholly separa­ted from it? yet may it through our spirituall di­stempers take such a surfet, as little strength, or power thereof may euer appeare in vs. Therefore that no man may bee settled vpon the lees of security, or sing a requiem vnto his owne soule, consider daily what strength and life is in that [Page 243] 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 1 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 2 of our spirituall taste; [Page 244] 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.

3 Thirdly, when we brook not, when wee digest not the Word as well as for­merly [Page 245] we haue done. Euill concoction of onr meat ar­gues a cold stomacke, or at least an abatement of the natiue heat: so when people digest not Gods Word, the food of their soules, but vomit it vp againe, either by storming against it, cen­suring of it, or wilfully neglecting the power and practice of it, it is a signe of declining in grace.

Fourthly and lastly, if 4 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 [Page 246] labour, when a man beginnes to giue in, when there is not that strength and power in his armes, legs and back, which some­times hath beene, wee see, and say, nature is debillita­ted and weakened in such a man; euen so, when we per­forme not holy duties with that zeale and spirituall vi­gour (though it may bee with lesse strength of bo­die, the organes being de­cayed through age or sick­nesse) which formerly we haue done, wee may feare grace is in some declēsion.

Consider therefore, my brethren, I beseech you, seriously of these things, that so you may (by the grace of God) be the bet­ter [Page 247] 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 [Page 248] blindnesse, and pitifull is the ignorance of the grea­test part of the world, who neither see their want, nor yet the worth of grace. How many be there who place all happinesse in these outward things, riches, ho­nours, pleasures, &c? Ta­king those to be the onely happy men, whose bellies the Lord fills with earthly treasures. O, he is a happie man (say they) he cannot doe amisse, hee hath the world at will. These are such as liue by sense, Whose hearts goe after their eyes, as Iob 31. 7. These are such as minde earthly things, and therefore say, as Psal. 4. 6. Who will shew vs any good? They encumber thēselues [Page 249] 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 [Page 250] our times, his heart would not ake, but breake, to see how eager people are vpō the world, how little grace is respected and looke af­ter, no more than the ref­fuse and parings of our nailes. Whereas, if a man had all the world, & want grace, hee hath in account nothing, but if he want all outward things, and be in­dowed with grace, he hath enough, for grace is suffi­cient for him: yet, alas, as the Israelites were scatte­red vp and downe Aegypt to gather stubble,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 [Page 251] for those things which (compared with grace) are no better than straw or stubble. The condition of many people would bee a great deale more tolerable, (if any to­leration may be of euill) if their want of grace pro­ceeded from meere igno­rāce of the price & worth, or the necessitie of grace: but too many there bee who are destitute of grace, meerly through their neg­lect of the means of grace; nay (which is worse) from a gracelesse & wicked con­tempt of it, scoffing and scorning the practice of it, wheresoeuer they behold it. Where shall a man liue, or whither shall hee goe, [Page 252] 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 [Page 253] vs of the iniquitie of these last times, we might won­der, that these dayes of the Gospel should bring forth such prodigious monsters as these are. Oh let vs pi­tie them, and bewaile their gracelesse cōdition. I haue read of one Marcellus, a Romane Captaine, who hauing taken Siracusa, and entred the Citie, teares fell from his cheekes to see so great a multitude of peo­ple, and so goodly a Citie to be captiuated. Hath the outward and bodily mise­ry of others, occasioned sorrow in those that were heathens, yea, enemies, and shall not we that are Chri­stians weepe and mourne to see so many soules, so [Page 254] many of our friends and acquaintance to be capti­uated of sinne and Satan, to perish bodie and soule through the wāt of grace? Shew we our true compas­sion, not only in being affe­cted with the misery and danger of gracelesse per­sons, but also in labouring to pull them out of the snares of the Deuill, of whom they are captiuated at his will.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 [Page 255] 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, [Page 256] 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 [Page 257] will be a good euidence to thy soule of some good comming towards thee, of some seed of grace already sowne in thee, it being an effect of grace to bewaile the want of grace, and to be earnest with the Lord for a supply thereof. If thou wert in any bodily want or necessity, Towne and Countrey (peraduen­ture) should heare, if not ring of it. Thou canst hear­tily pray for, and earnestly seeke out for outward ne­cessaries, food, clothing, fire, &c. But to whom dost thou make thy complaint of the want of grace? Whereas grace being the most excellēt thing, should in the first place be desired [Page 258] 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 [Page 259] 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: [Page 260] 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 thēselues with clay, though sometimes it falls out that outward things haue their satiety, and wee may bee cloyed with them; where­as in grace there is no ni­miety, a mans heart can­not [Page 261] 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, [Page 262] 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 [Page 263] 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, [Page 264] (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 [Page 265] 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 thēselues vpon their own strength, and to grow presumptuous, the Lord oft withdrawes from them the strength of his grace, [Page 266] 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 white­liuerd 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 [Page 267] 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 [Page 268] of this boaster? at the word of a Maiden he denyes and forsweares Christ, curses, and damnes himself if euer he knew him. Thus when Gods children grow care­lesse, too confident, or are ouer-takē with a dead sleep 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 [Page 269] 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 [Page 270] for a while seeme fresh and greene, but as it takes no root downeward, so it will not (long) beare fruit vpward, for whē 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 [Page 271] 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 cō ­trary, [Page 272] 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, [Page 273] reading, hearing, &c. If the world hath seazed vpō 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 thē, Psal. 62. 10. Vse thē as thornes for thy weale, to stop a gap with­all, to fence thee from out­ward harmes, or to warme thee, but lie not vpō them, hold them not too hard, [Page 274] 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 [Page 275] exhorting his brethren, to whom hee wrote, to em­brace the sincere milke of the Word, that they might grow therby, prepares thē to this, by aduising thē 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 [Page 276] 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 quench­coale, nay, the very bane and poyson of grace vnto [Page 277] 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 thē, 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 cō ­tagion of sin, than their bo­dies are to take the infecti­on of the plague. It would take vp a long time, and [Page 278] 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 thē yet) he hath no power to gain-say or reproue thē. Therefore as you loue your soules, loath the company of the wicked. Can a man take [Page 279] 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) [Page 280] 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 [Page 281] 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 cōmunity 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.

[Page 282] 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. [Page 283] 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 [Page 284] 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 [Page 285] 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 thē, & increased them. [Page 286] 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 cō ­mon 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 [Page 287] 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 [Page 288] 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 [Page 289] grow. For to say truth, it is only the good heart that groweth and brings forth fruit: and euill heart may giue some appearāce, 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 soūd vnion betwixt Christ and such: that they are no true and liuely members of Christs body: for thē there would appeare some fruit­fulnesse, Ioh. 15. 5. He that [Page 290] 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.

[Page 291] 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 Sacramēt? 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 frō 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 [Page 292] 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 questiō the growth of thy body, whē 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 ordināces 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 Sāctuary? It was the grace [Page 293] 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. Whē 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 thē drink out of the riuers of thy plea­sure.

[Page 294] 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 [Page 295] 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 frō the taste of the wicked?

The taste of the wicked proceeds only frō tasting of the ordinances of God,Answ. not feeding vpon them; whereas the taste of the godly comes frō feeding vpon thē. 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. [Page 296] 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 [Page 297] 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 [Page 298] 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 frō 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 [Page 299] 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 frō 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 [Page 300] 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 [Page 301] 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 [Page 302] poore sinner, that trust­eth in his goodnesse, & be­leeueth in his promise? Surely yes; for the Lord is nigh vnto all that call vpon him, hee also will heare their cry and will helpe them, Psal. 145. 18, 19.

Secondly, this may wonderfully comfort vs a­gainst the outward crosse, as well as the inward tenta­tion. The way to heauen (we know) is not strowed with rushes and violets, but beset with thorns; a rough, narrow, and troublesome way, whereupon many of Gods childrē are disheart­ned, and are ready to faint vnder the crosse, when it lyes any thing heauie vpon them. If these had eyes to [Page 303] see, and hearts to consider of the excellency and suffi­ciency of grace, which makes vs willing to vnder­goe whatsoeuer the Lord will lay vpon vs, well con­tent with the Lords orde­ring and disposing of vs; they would reioice in hea­uinesse, and be comforted against the crosse. It may be thou thinkest thy trou­bles are such, as thou shalt neuer bee able to ouer­come, & therfore art ready euen to faint vnder thē, and giue ouer in the plain field. Oh but consider the excel­lencie of grace, wherewith the Lord hath hitherto supported thee in thy affli­ctions! Hath not God said, I will not faile thee, nor for­sake [Page 304] 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 [Page 305] comfort? What though thy neerest and dearest friends doe now turne a­way their faces from thee, yea, hate and abhorre thee as an out-cast & alien? Let Dauids comfort be thine, who being in great sorrow because of the rage of the people which intended to stone him, comforted him­selfe in the Lord his God, 1 Sam. 30. 6. So doe thou comfort thy selfe in the grace of God. Hath he be­stowed his loue vpō thee? Hath he giuen thee of his grace? Though thy outward calamities be neuer so ma­ny, neuer so great, though thine enemies be neuer so mighty, neuer so power­full, yet stronger is he that is [Page 306] 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, [Page 307] 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 thē; yet comfort thy selfe, and bee assured, that though corruption may vex and molest thee, it shall neuer subdue, nor vanquish thee, [Page 308] because of the grace of God abiding in thee: For sinne shall not haue dominion ouer you: for ye are not vnder the Law, but vnder Grace, Rom. 6. 14. It is a good signe there is life, where wounds do bleed & smart; the griefe of thy soule for sin, argues the life of grace abiding in thee; for those that are dead in sins, feele no smart, are not grieued with corruption. Sin is not ponderous in the heart and cōscience of gracelesse per­sons; because it is in its pro­per elemēt & place, where it is welcomed and enter­tained, where it liues and raignes. Therfore, if at any time thou feelest (as which of Gods childrē feel not?) [Page 309] a rebellious law in thy mē ­bers,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 groūd, [Page 310] 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 [Page 311] 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 [Page 312] 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.