A touch-stone of grace Discouering the differences betweene true and counterfeit grace: laying downe infallible euidences and markes of true grace: seruing for the triall of a mans spirituall estate. By A.H. Bachelor in Diuinitie, and Minister of Gods Word at Cranham in Essex.

A TOVCHSTONE of Grace. HEBR. 13. 25. Grace be with you all.

IT is not my purpoſe to ſpend many words about the Author, or authority of this Epiſtle, which are queſtioned by ſome, and controuerted by others. Leſt I ſhould ſeeme to trifle out the time with matter of no great importance.

Although the Author cannot ſpeake for himſelfe to claime his right, or to vindicate that wrong which hee hath ſuſtained; yet the matter of the Epiſtle ſpeakes ſufficiently for its Author, and authority. Why ſhould any queſtion the Author, when it beares Saint Pauls Enſigne, and marke, though not his name? Great wiſdome there was in concealing of his name; the want whereof is no ſound argument to proue it was not Pauls, for then (by the ſame reaſon) we may ſay, that it had no Author, becauſe it hath no Owner, no name put vnto it. And as for its authoritie, me thinkes it ſhould be out of queſtion, the matter thereof being ſo heauenly, ſo liuely ſetting out the offices of Chriſt, ſo ſoundly prouing him to be the promiſed Meſsias, the only Prophet, and Archbiſhop of his Church.

The words which I haue read vnto you, are the ordinary ſalutation, and farewell which Saint Paul vſeth in all other his Generall Epiſtles, the ſenſe and meaning whereof I will giue you in a few words.

Grace in Scripture hath well-nigh twentie ſeuerall acceptations:Grace how taken in Scripture. I will acquaint you with ſome of the principall.

Sometimes it is taken for the free, and vndeſerued loue, and fauor of God electing, and calling of vs, 2 Tim. 1. 9. Hee hath ſaued vs, and called vs with an holy calling, not according to our workes, but according to his purpoſe and grace.

Somtimes it is taken for the imputation of Chriſt his righteouſneſſe, Rom. 5. 17. Much more ſhall they which receiue the abundance of grace, and of the gift of righteouſneſſe, &c. Heere grace ſtandeth in oppoſition vnto the guilt of Adams ſinne, and ſo is taken for Iuſtification.

Sometimes grace is taken for the guidance, direction, and operation of Gods Spirit in vs; as Rom. 6. 14. Sinne ſhall not haue dominion ouer you, for yee are not vnder the Law, but vnder Grace, where it may be taken for Sanctification.

Sometimes Grace is taken for the bleſſed eſtate of Gods children after they be iuſtified, and ſanctified, Rom. 5. 2. By whom we haue acceſſe through Faith vnto this grace wherein we ſtand.

Sometimes grace is taken for the practice of piety, 2 Pet. 3. 18. Grow in Grace.

And ſometimes it is taken for glory, the perfection of grace, 1 Pet. 1. 13. Hope to the end, for the grace that is to be brought vnto you at the reuelation of Ieſus Chriſt.

Here grace cannot well bee vnderſtood of any thing elſe but glory. And glory may very well bee termed grace in two reſpects.

Firſt, becauſe it comes through grace, Epheſ. 2. 8.

And ſecondly, becauſe by grace we come to haue ſome aſſurance of glory, 2 Theſſ. 2. 16. Who hath giuen vs euerlaſting conſolation, and good hope through grace.

But grace in this place is taken for the free loue and fauour of God to manwards, together with all thoſe benefits ſpirituall & eternall, which doe flow from thence; as Adoption, Regeneration, Remiſsion of ſinnes, Iuſtification and Sanctification; all which doe properly come vnder this terme Grace.

From whence we may lay this foundation, vpon which we intend (God aſſiſting) to build our enſuing diſcourſe, to wit, that (ſeeing Paul wiſht grace vnto the Hebrewes, and all others vnto whom hee wrote, aboue, and before all other things) The chiefeſt good which we can wiſh one to another, or can receiue, and be made partakers of, is Grace. No doubt, if any thing could haue beene more beneficiall, or neceſſary vnto the Hebrewes, he would haue wiſhed it vnto them: but ſeeing he begins and ends this, and other his Epiſtles with this prayer, Grace be with you: we may ſafely conclude, that Paul eſteemed Grace to be the beſt good which he could wiſh them, or they par take of.

Long and large diſputes haue been amongſt Naturaliſts cōcerning the chiefe good; ſeuerall verdicts, and iudgements haue beene giuen of it; ſome calling pleaſures, ſome eſteeming profits, and ſome accounting honours the chiefe good; ſome this thing, and otherſome that, as their ſeuerall humors & affections haue ſwayed them: but we haue not ſo learned Chriſt, and therefore (from a better principle) beyond the reach or pitch of all Naturaliſts, we conclude, that the prime good, the beſt thing we can partake of, is Grace: for I may truly ſay of it, as Dauid ſpeakes of Goliahs ſword, 1 Sam. 21. 9. None to that. All earthly comforts, yea the greateſt prefermēts, the largeſt poſſeſſions, the moſt excellent endowments either of bodie or minde, in reſpect of Grace, are but as dung and droſſe. The excellencie of Grace will appeare the better, if we acquaint our ſelues with the truth and worth thereof: which that we may the better do, obſerue wee theſe particulars.

Firſt of all, I will lay downe the differences betwixt true and counterfeit Grace.

Secondly, I will giue you ſome euidences and markes of true Grace.

Thirdly, I will ſhew the reaſons of the doctrine.

And then in the fourth and laſt place I will come to make ſome profitable vſe and application of the point.

Differences betwixt true and counterfeit Grace.

FIrſt, of the differences betwixt true and falſe, ſound & coūterfeit Grace. A neceſſary ſearch, and a point wherein we, haue all need to be skilfull, becauſe of the deep impoſture, and deceitfulneſſe of our owne wicked, wretched hearts, which (like vnto lying ſpirits) will flatter, and deceiue vs, telling vs that we are in a good way, and that all is well with vs, when as it is worſe than nought; and therefore we ſhould be the more willing to heare of it. For a man may haue a graceleſſe & wicked hart, and yet not know it, nor beleeue it; and we are beguiled in nothing ſo much, in nothing ſo ſoone, as about our ſpirituall eſtate, the eſtate of grace; pleaſing our ſelues with ſhewes and ſhadowes, in ſtead of matter and ſubſtance. Beſides, the Deuill is ſubtill, and he will not bee wanting to teach vs the art of hypocriſie: and hence it is that vertues are oft taken vp by vicious perſons; and fiends of darkneſſe will for their owne ends ſometimes appeare like Angels of light. How much then doth it ſtand vs vpon, how neerely doth it concerne vs, to ſearch and trie whether our coine be currant, or counterfeit? leſt that, as for the preſent we beguile others, in the end wee deceiue our owne ſoules.

The differences twixt true and counterfeit grace, lye eſpecially in foure things:

Firſt, the ground or beginning of Grace.

Secondly, the growth, or proceeding of it.

Thirdly, the declenſion or falling thereof.

Fourthly, and laſtly, the riſing and perſeuerance thereof.

Firſt, of the ground and beginning of grace. Know we that all grace commeth from God the fountain of grace:Iam. 1. 17. Euery good giuing, and euery perfect gift is from aboue, and commeth downe from the Father of lights. Grace commeth from grace: for there is grace infuſing, and grace infuſed. Now that you may the better diſtinguiſh the one from the other: before I fall vpon the differences, giue me leaue to acquaint you with the nature of that grace, from whence all grace is deriued vnto vs. Peter Martyr doth thus define the grace of God.Grace defined. Grace is the free good will of God to man, whereby he accepteth of vs in Chriſt, forgiues vs our ſinnes, giues vs his Spirit here, and eternall life hereafter.

Firſt,The definition explained. it is called the free good will of God, vtterly to exclude all merit on our part. Hence it is that the Scripture in diuers places doth diametrally oppoſe grace and merit: As Rom. 11. 6. If it be of grace, it is no more of works, or elſe were grace no more grace. For grace is all grace, or no grace. So Epheſ. 2. 8, 9. By grace yee are ſaued, it is the gift of God, not of works, &c. Light is not more contrary vnto darkneſſe, good ſtands not in more oppoſition vnto euill, than grace and merit do oppoſe each other. Merit in the beſt ſenſe, in the leaſt ſenſe, doth marre the ſenſe of grace. Yea grace excludes that preuiſion of our workes, which ſome imagine to be the ground of Gods louing vs; or if not the ground, a maine motiue, and great meanes of Gods beſtowing his grace vpon vs. But the nature of grace will not admit of any ſuch preuiſion, & foreſeeing of our workes. The ground of all grace is in God himſelfe; and therefore grace muſt needs bee free, it being his meere good wil, and owne goodneſſe to reſpect vs. As he told the people of Iſrael, Deut. 7. 8. Nothing without God moueth him, or can any wayes allure him to beſtow his grace vpon vs. Hee found vs in our bloud,Ezek. 16. 6▪ vnlouely, lothſome, vnworthy to be beloued: wherefore we conclude, that grace is Gods free good will.

The Church of Rome hath beene much puzled about this doctrine of Gods free grace, and therefore in generall termes they will ſeeme to ioyne iſſue with vs, as if they ſaid not, as if they held not any other thing than that the Apoſtle alleageth,Rom. 3. 24 Rom. 3. 24. That wee are iuſtified freely by his grace; but like the Deuill their father, they ſpeake the truth in a falſe manner; their words haue a wicked meaning, which ouerthrowes the nature of Grace, and the very foundation of Chriſtian religion: For by Iuſtification they doe not vnderſtand the free grace of God in himſelfe, and that right0eouſneſſe of Chriſt, freely imputed vnto vs, but ſuch a righteouſneſſe, as God freely works in vs: So by grace, they do not vnderſtand the free and vndeſerued loue & fauour of God to man, but certaine gifts of grace, 〈 in non-Latin alphabet 〉 . certaine, habituall graces, as faith, loue, mercy, &c. which God freely workes in vs, and for which (ſay they) he doth accept of vs. Now what is this, but to ouerturne grace, to ouerthrow Iuſtification, and to make vs our owne ſauiours? When for certaine graces of our own, and our owne inherent righteouſneſſe, God doth accept of vs. From whence we may boldly conclude: that the doctrine of the Church of Rome doth ouerthrow the foundation, it peruerts the nature of grace, and takes away the truth of Iuſtification For Iuſtification rightly conſidered, implies two things: Firſt, an vtter emptineſſe and want in vs: Secondly, an abſolute fulneſſe and ſufficiencie in Chriſt. I would know how this can be, if any merit or worth be in vs; if we merit, there is ſomething in vs; if ſomething in vs, then not an vtter emptines; neither is there an all-ſufficiencie in Chriſt: thus they take away Iuſtification, they make Chriſt no abſolute Sauiour, and ſo no perfect Chriſt, and ſo no Chriſt at all. Let vs therefore abominate the doctrine of the Church of Rome, that ſatanicall Synagogue; let vs hold it to bee Antichriſtian, againſt Chriſt, and their doctrine to be againſt the truth of grace, and (to ſay truth) a graceleſſe doctrine. To put it out of all queſtion that grace is the free gift of God, Saint Faul telleth vs, 2 Tim. 1. 9. that it was giuen vnto vs before the world was. True, ſay the Papiſts: But how? thorow Gods foreſeeing our workes. But this the Apoſtle confutes in the ſame verſe, telling vs, that it is not according to our workes, but according to his own purpoſe and grace. Againe, in Eph. 1. 5, 6. He telleth vs, that He predeſtinated vs to be adopted, Eph. 1. 5, 6. through IESVS CHRIST vnto himſelfe, according to the good pleaſure of his will, to the prayſe of the glorie of his grace. Therefore, to conclude this point: 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. 〈 in non-Latin alphabet 〉 , 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 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, 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 Sun ſhines not more freely vpon vs (nay not ſo freely, for that can doe no other, it ſhines by vertue of an higher and commanding power, and that order which God hath ſet,Pſa. 104 19 Pſal. 104. 19.) then Gods grace is beſtowed vpon vs. How ſhould this fill our hearts and tongues with the praiſes of the Lord? Had we the tongues of men and Angels, we could not ſufficiently expreſſe his praiſes, for the freeneſſe of his grace. How ſhould this tye vs vnto the Lord, and knit our hearts vnto him, who hath ſo abounded in loue vnto vs, and that ſo freely, ſo vndeſeruedly?

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

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

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

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

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

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

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

In the ſecond place let the conſideration hereof prouoke vs to vnfained and hearty thankes, for that when our eſtate was ſo deſperate, our condition ſo damnable, as there was no poſſibilitie of deſeruing grace, we were ſo farre indebted to the law of God, as no way able to make ſatisfaction, that then the LORD of his rich grace ſhould forgiue all. Suppoſe thou wert ready to be caſt into priſon by thy Creditor for a thouſand pounds, all thou haſt to bee ſeazed vpon and ſold, and yet thy Creditour vnſatisfied; at length in meere pitie, hee ſhould ſet thee free, beſtow great things vpon thee: oh how would thy heart be knit to ſuch a man! thou wouldeſt thinke, that thou ſhouldeſt neuer be able to require his loue: God hath done ten thouſand times more then ſo for thee; how then art thou bound to loue him, to praiſe him, to tel vnto others, what great things the Lord hath done for thee? What, all debts forgiuen? all reckonings cleered, and made euen betwixt the Lord, and thee, without any ſatisfaction made on thy part? What, no accuſation in that black and terrible day lyable againſt thee? All ſinnes done away through his free grace? O the deepeneſſe of the riches of his mercy! How vn-vtterable is his goodneſſe? What wilt thou render vnto the Lord for his vnſpeakable grace? How ſhould this inflame thy heart with the loue of God, as Luk. 7. 47? Such as doe not heartily loue the Lord, may feare they haue no part, no ſhare in his rich grace. Vnthankfulneſſe is a grieuous ſinne, and that which moues the Lord (I am perſwaded) many times to hide away the ioy and comfort of the pardon of their ſins from many of his children. How ready are many, if they be but a little croſſed in ſome petty matter, to ſwell and hang the lip; yea, with a little helpe, could be perſwaded to quarrell, and be angry with the Lord, as Ionas was? If we fall ſhort of our hopes in ſome good thing we haue promiſed to our ſelues; or if God cut vs ſhort of ſome outward comforts lent vnto vs, what grumbling and repining is there againſt the wiſedome and righteouſneſſe of our good God? All ſenſe of his infinite loue in forgiuing an infinite debt vnto vs is ſwallowed vp, wee haue little ioy in it, and God hath as little thankes from vs for it; whereas, better loſe all the world, than miſſe this grace: for, as Mat. 16. 20. What will it profit a man to gaine the whole world, Mat. 16. 20▪ and loſe his ſoule? which doth periſh without it partake of the grace of God.

It followes:Giues vs his Spirit: Giues vs his Spirit here. This neceſſarily followes, as Sanctification ſucceeds Iuſtification, Ezek. 36. 25. Ez. 36. 25. I will powre cleane water vpon you, and ye ſhall bee cleane from all your filthineſſe. Here is our Iuſtification. Then followes in the next verſe: A new heart will I giue you, and a new ſpirit wil I put within you. And againe, the 27. verſe, I will put my Spirit within you, and cauſe you to walke in my ſtatutes, and yee ſhall keepe my iudgements, and do them. Which words imply our Sanctification; Gods Spirit is made manifeſt in vs, by our walking in Gods Commandements: which wee can neuer doe to any purpoſe, vntill by the Spirit corruption be deaded, and grace inviued in vs. Grace in the child of God workes in him more and more 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. Becauſe yee are ſons, God hath ſent the Spirit of his Son into your hearts. If the Spirit of God hath taken vp its abode in thee, all the houſe ſhall fare the better for it; it will worke a holy change in thee, it will make thee a new creature, changing thy thoughts, words and workes, from euill vnto good. For as euery creature in nature hath a facultie to produce its kinde: (Doe men gather grapes of thornes, or figges of thiſtles? Matth. 6. 16. No, Thornes produce thornes) ſo a ſanctified & a gracious heart brings forth fruits of holineſſe and righteouſneſſe, fruits agreeable to the nature of the Spirit. If the holy Spirit of God once takes footing in the heart of a man, as the Idoll Dagon fell downe as ſoone as the Arke of God was brought neere vnto it: ſo down goes Satans throne; a man is no longer a ſlaue to his baſe luſts, no longer vnder the bondage of any one ſinne:2 Cor. 3. 17▪ For where the Spirit of the Lord is, there is freedome and libertie; freedome from the ſlauery of any corruption, freedome from the bondage of any ruling ſinne.

And laſt of all,And eternall life hereafter. eternall life hereafter, Rome. 6. 23. The gift of God is eternall life. So 2 Theſſ. 2. 16. Who hath giuen vs euerlaſting ſaluation, and good hope through grace. Thus haue I preſumed through your patience to tarry a while vpon the explanation of the definition of that grace which is the fountaine and well-head from whence all grace is deriued vnto vs.

Now to proceed in the vnfolding of the Differences betwixt true and counterfeit grace. The firſt difference (as hath beene ſaid) lieth in the ground or root from whence true grace ſpringeth. If thou wouldeſt not be deceiued, or miſtaken about the truth of thy grace, doe but ſeriouſly conſider with thy ſelfe, out of what ſoyle, or from what roote, that grace which appeareth, and peraduenture thou beleeueſt to bee in thee, did ſpring and come forth, whether from the ſeed of God, 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, nor inclined vnto any exorbitant courſes, not affecting any notorious vices, but rather hating and abhorring them: who comparing themſelues with groſſe ſinners, and finding in themſelues a freedome from thoſe foule ſinnes which others are defiled withall, doe by and by bleſſe themſelues in their owne hearts, yea, and it may be, they are taken of others (like or worſe than themſelues) to be maruellous good people, very religious and gracious perſons: whoſe grace is no other, no better than meere ciuilitie, which is as farre from ſanctitie and true grace, as chalke is from cheeſe, as the old ſaying is. Others alſo there be, who hauing beene well bred, piouſly and vertuouſly educated, ſucking (it may be) the Scriptures with their mothers milke, as it is ſpoken of Timothy; 2 Tim. 3. 15. brought vp in a family, where haply they had no euill example (though this be very rare) to corrupt them, doe hold on ſtill that courſe into which they were entred young, and haue beene trained vp frō their childhood, approuing of good duties, frequenting Gods houſe vpon all good occaſions, vſing, and (which is more) delighting in the ſociety of the people of God; and all this, not by vertue or ſtrength of ſauing grace, but through an habituated practice of godly exerciſes, ſo that they can ſay as the young man in the Goſpell,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 very forme, wanting zeale and all ſpirituall vigour, or life in the performance of them; and will you ſay that the bare, naked, and cuſtomary performing of good duties, is a ſure euidence of goodneſſe in the heart of the doer of them? No, no, thou mayeſt be a Phariſaicall Angell, heare, reade, faſt & pray by the ſtrength of thine education, cuſtom preuailing ſo far with thee, as to neceſſitate the performance of pious exerciſes, doing good duties, becauſe thou haſt alwayes done them, and not through the power and ſtrength of true grace, either inuiting thee, or inabling thee vnto the performāce of them. True and ſauing grace comes not from nature & good breeding, but from ſpirituall regeneration; from vnion and communion with Chriſt, who is the Head which giues ſpirituall life and motion vnto all his members. Euery gracious perſon is knit vnto Chriſt by ioynts and bands, as Col. 2. 19. Col. 2. 19. Theſe ligatures are the graces of the Spirit, by which euery good heart being conglutinate and graffed into Chriſt, drawes daily from him ſuch ſpirituall ſtrength, as inables him to the practice of good duties. So that if grace be truly wrought in thee, thou liueſt in Chriſt, as a ſiene in the ſtocke, and Chriſt liues in thee, as the root liues in the branches: Then the minde and affection of Chriſt will be in thee, thou wilt doe good duties not of forme, but in faith, in loue, yea with a kinde of holy neceſſitie, as if it were thy nouriſhment, thy meat and thy drinke, as Chriſt ſaid, To doe the will of thy Father which is in heauen.

Others alſo there bee which will outwardly appeare very forward in the performance of good duties, they will not miſſe a good Sermon, &c. as if grace were truly wrought in them; when as little, or nothing at all is done by them in loue to the dutie, but loue of themſelues, and to by, if not baſe ends.

Some, becauſe they are brought into a family, where the ordinances of God are daily on foot, and where grace is in ſome requeſt, thinke and know, that vnleſſe they conforme to good duties, and make ſome ſhew of godlineſſe, there wil be no abiding for them, they ſhall be nothing ſet by: wherupon they reſolue to draw in the ſame yoke with others, (though good duties be in truth a very yoke vnto them) and hold quarters with the reſt of the family, putting on a vizard of grace, either to hedge in ſome fauour of their maſter, miſtreſſe, or ſome other of the family, or to be well eſteemed of amongſt the reſt.

And there be others that wil be forward in the beſt things, that ſo their maſked godlineſſe may bee a Lure to draw others to trade and commerce with them, that ſo they may with the leſſe ſuſpition prey vpon the ſimplicitie and innocencie of honeſt harted people, with whom they hope (making a ſhew of godlineſſe) to haue negotiation. Many ſuch like there are, who in truth are no other than painted and garniſhed ſepulchers, hauing within nothing but rottenneſſe and corruption. Whereas true grace makes the childe of God to appeare and ſeeme to be godly, becauſe hee is ſo▪ and to practiſe goodneſſe, for the loue of goodneſſe, and not of goods, as many hypocrites doe.

A ſecond and a maine difference betwixt ſound and counterfeit grace, is proceeding and growth: falſe and counterfeit grace doth not, cannot grow better & better, but ſtands at a ſtay, or elſe is in ſome declenſion;2 Tim. 3. 13. For euill men and deceiuers wax worſe and worſe, deceiuing and being deceiued, 2 Tim. 3. 13. wheras true grace is ſtill of the mending hand, and grows many wayes.

A gracious perſon grows firſt of all into more acquaintance with his owne heart; he more and more ſees, and obſerues his own vileneſſe & vnworthineſſe, for the more grace, the more ſight of our corruption; as Abraham, the more familiar hee grew with God, the more hee humbled and abaſed himſelfe: This is one ſingular property of a good heart, the more grace it receiues frō God, the more diſgrace it doth caſt vpon himſelfe, in the ſenſe of his owne vnworthineſſe. After that Iob hauing heard of God by the eare, came to enioy a more cleare euidence of him by the eyes, preſently he abhorres himſelfe, and repents in duſt and aſhes, Iob 42. 5, Iob 42. 5, 6. 6. Paul (after he had taſted of grace,1 Tim. 1. 13.) confeſſeth himſelfe a blaſphemer, a perſecutor, &c.

Secondly, a gracious perſon growes more and more into the hatred of old prankes & courſes;Ez. 36. 32. He is aſhamed and confounded for his former wayes, Ezek. 36. 32. he will no more of his old wayes, but ſayes of them, as Ephraim of his Idols,Hoſ. 14, 9. Hoſea 14. 9. What haue I to doe any more with Idols? He ſees before him a way of ioy and comfort vnto his ſoule, beſet with many ſweet and precious promiſes, adorned with many benefits and bleſſings: his heart in now ſo fixed vpon this way, that he growes more and more in loue with it; all other wayes, in compariſon of it, he hates and abhors, he will not exchange the new for the old, for all the world to boot.

Thirdly, a gracious heart growes more and more into a longing for Chriſt:Pſal. 42. 1. As the Hart brayeth for the riuers of water, ſo panteth his ſoule after Chriſt, his ſoule thirſteth after him. That fellowſhip and communion which hee hath with Chriſt in his holy ordinances, is moſt ſweet and comfortable vnto his ſoule; and yet this hee knowes is but a glimpſe of that comfort he ſhall partake of, at the appearing of the Lord Ieſus: Therefore he longeth for that day, knowing that 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; though haply for ſome by-reſpect he may ſeeme to forbeare them, and hinder or ſuppreſſe the Paroxyſme & return of them. Thirdly, as for louing the appearing of the LORD CHRIST, he doth it not, he cannot doe it heartily, whatſoeuer outwardly hee may make ſhew of; for he cannot be ignorant of that which Chriſt hath ſaid of hypocrites, which ſay, but doe not, or doe all their workes to be ſeene of men, and take Gods Couenant into their mouths, but hate to be reformed, that none of theſe ſhall eſcape the damnation that is to come.Matth. 22. 33. The conſideration of which things, workes in them a dread of the dreadfull and terrible day of the Lords comming, wiſhing it might neuer be, or euer be deferred.

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

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

Secondly, a gracious heart is bettred by his fals. He grows more and more (as was ſaid euen now) into acquaintance with his own heart: he ſees his own frailtie, he is more fearefull of falling, as the old ſaying is, The burnt childe dreads the fire. He is more carefull of his wayes, and watchfull ouer himſelfe, as one that is climbing vp into a tree, if one foot hath ſlipt, or the bough broke on which hee ſtood, how doth hee tremble? how carefull is he of ſure footing, leſt hee fall? So the childe of God being by occaſion fallen into any fault, takes heed vnto his ſteps, &c. gathers his wits together, to keepe himſelfe vpright from falling againe; 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 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, 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 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 true it is I know not) of a great kindneſſe that a Lion did ſhew vnto a man, who had formerly pulled a thorne out of his foot; and will not grace teach a man (thinke you) to loue the Lord for doing greater things for him? Nature teacheth a man, to loue thoſe that preſerue our bodily liues, or reſcued vs in extreme danger; and ſhall not grace doe this much more? So that you ſee a wonderful great difference betwixt the falls of thoſe that partake of grace, and ſuch as want it. Howſoeuer ſometimes a ſtrong corruption & a violent tentation may ſhoulder out or keepe downe the worke of grace in Gods children, yet he is not pleaſed with this condition of his; for theſe relapſes and preuarications of his, doe coſt him hot water and the ſetting on, he hath many a gripe and ſting, many a heart-breaking groane by them: 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.

A fourth and laſt difference, 'twixt ſound and counterfeit Grace, lyes in perſeuerance. Counterfeit grace is but temporary, it lookes freſh, and ſeemes to flouriſh for a ſeaſon, but euery little froſt of aduerſitie, or blaſt of trouble, nippes it in the head, and makes it giue in. If he perceiues that hee is like to miſſe of his hopes, & proiects, or ſome rubs 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, 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, 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, though it make not ſo faire a ſhew, hangs ſtill for all your ſhaking. Gods people in this are like the Cedars of Lebanon, the ſtronger the wind blowes them, the deeper root they take, the ſurer they ſtand.

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

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

Firſt, a man may be free from groſſe ſinnes, from ſcandalous crimes, & enormous vices, yea, euen loath and deteſt many euills, as did the Scribes and Phariſees,Luk. 18. 11. Luke 18. 11.

Secondly, a man may be ſtrict in the duties of the ſecond Table, iuſt of his word, true in his dealings, as many ciuill perſons, and Gentiles doe by nature,Rom. 2. 14. the things contained in the Law, Rom. 2. 14. Cato and many other Heathens were admirable in reſpect of Morality.

Thirdly, a man may ſet vp Gods ſeruice in his family, and giue himſelfe to faſting and prayer, as the Iewes did, Eſay 58. 2, 3. Seeke God daily, Eſay 58. 2, 3. know his wayes, enquire of God in the ordinances of iuſtice, as a people that would doe righteouſly.

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

How many thouſands be there which come ſhort of theſe things before-named? and yet take vp their reſt, flatter themſelues, and ſpeake peace to their owne ſoules, reſoluing to be no other, deſirous to bee no better, and therefore neglect this duty of triall and examinatiō of themſelues. But aſſuredly a time vvill come, vvhen the conſciences of theſe people (which are now caſt into a deepe, if not a deadly ſleepe) will be awakened; when death, iudgement, and hell will preſent themſelues vnto their view; when their ſins like toads will croake vengeance againſt them, when Ezekiels book will be laid open before them, where is written within & without,Ez. 2. 10. lamentations, and mourning, and woe, then what howling? what roaring? what wringing of hands, and breaking of hearts? to conſider that old and new ſinnes doe bleed afreſh before them; and that many thouſand thouſand reckonings are to be cleered betwixt the Lord and them, and they not able to anſwer one of many thouſands. Then (when it will be too late) they will crie out vpon themſelues, condemning their folly and madneſſe, that they ſo trifled away their time, let ſlip the golden ſeaſon of grace and mercy, paſſed ouer their ſoules to Satan for momentany bables and vanities.

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

Of the Euidence of true and ſound Grace.

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

The first Euidence of grace.

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

This Knowledge, ſome Diuines (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 new man, you are to vnderſtand (as was ſaid before) the worke of grace. Hence it is that the Goſpel is called the Word of life, Phil. 2. 16. Phil. 2. 16. becauſe it is a meanes of working, & perfecting this life of grace, as 1 Pet. 1. 23. No life of grace therefore can bee, where this Word hath not been (I vnderſtand of thoſe that be of yeeres and capacitie) to worke the knowledge of God and Chriſt. Ioh. 17. 3. Not that euery knowledge of God is life eternal, for there is a Knowledge of God which profits not, as may eaſily be proued.

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

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

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

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

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

Temporizers and hypocrites ſeeke after knowledge, rather to informe their iudgement, than reforme their liues; rather to teach others, than to teach themſelues. This knowledge will not ſaue, but deceiue vs,Iam. 1. 22, 23, 24. Iam. 1. 22, 23, 24. That is the good and honeſt heart, who hauing receiued the Word, keeps it, and brings forth fruit, Luk. 8. 15. Luk. 8. 15. The Word is a ſanctifying, a fruitfull Word where grace is. The knowledge of graceleſſe perſons is a barren knowledge, they know, but do not; and this kinde of knowledge is no better than ignorance in Gods account, 1 Ioh. 2. 4, 5. 1 Ioh. 2 4. 5. Hee that ſaith I know him, and keepeth not his Commandements, is a lyer, and the truth is not in him: by keeping his Word, we know we are in him. Hence it is, that in the firſt of Sam. 2. 12.1 Sam. 2. 12 The ſonnes of Eli were ſaid to be wicked men, and knew not the Lord. How could this bee? Eli the Prieſt and Iudge, his children, thoſe that attended vpon the Altar, and receiued the offerings, and yet knew not the Lord? No, their liues being vicious, and themſelues prophane, they did not expreſſe in their carriage any feare of God, they were as thoſe that knew not the Lord. Such as profeſſe they know, if they be diſobedient, and to good workes reprobate, are (for all their knowledge) abominable; where knowledge abides in the braine or lip, and neuer comes ſo low as the heart and hand, this knowledge makes way to conuiction and deeper condemnation.

Secondly, Sauing knowledge is a transforming knowledge, ſuch a knowledge as doth caſt a man into another faſhion, it moulds him according vnto the Word, 2 Cor. 3. 18. 1 Cor. 3. 18. We behold as in a mirrour, the glory of the Lord with open face, and are changed into the ſame Image, from glory to glory. Whereas knowledge vnſanctified leaues a perſon as it found him, vnleſſe peraduenture he be growne worſe by his knowledge. The knowledge of graceleſſe perſons wanteth both metall and making: If it transformes them not, they haue but a forme of knowledge, as Rom 2. 20. Now what difference there is betwixt the thing it ſelfe, and a forme of it, a liuing man and his picture, it will be needleſſe for me to relate vnto you: the ſame, in a ſort, is betwixt a formall and a ſanctified knowledge: the former neuer moues the heart to God, nor yet remoues it from euil: the latter both purifieth the heart, and rectifieth the life.

Thirdly, Sauing Knowledge vents it ſelfe for the honour and glory of God, and the good of others. A gracious heart ſo opens his lips, as his mouth may ſhew forth the praiſes of God, Pſa. 51. 15. Pſal. 51. 15. So alſo he deſires that his lips may feed many, Pro. 10. 21. Prou. 10. 21. Hee talkes to edifie; for grace is communicatiue as well as operatiue, like to that oyntment of Spikenard wherewith Mary anointed IESVS, which filled the whole houſe with the ſauour thereof, Ioh. 12. 3. where grace is in the heart, the lips are oft dropping of ſome heauenly counſell, comfort and inſtructions, ſuch as may tend to the inlargement of Chriſts kingdome: whereas graceleſſe perſons ſeeke to ſet vp themſelues by their knowledge; it may be they know much of God and Chriſt, but know little for God & Chriſt. How few poore ſoules haue beene brought home to Chriſt, by the great knowledge of many who haue a great name and fame of learning and profoundneſſe? How many be there who ſtriue for honours and preferment, and had rather bee accounted great Artiſts, than faithful Labourers in the Lords Vineyard, improuing their Talents to Gods glory, & the good and ſaluation of thoſe poore ſoules that are committed to their care & charge? The Locuſts of Rome will riſe vp in iudgement againſt all ſuch vnprofitable ſeruants: for they compaſſe ſea & land to make a proſelyte; they ſtudie and labour night and day to aduance & increaſe the kingdome of Antichriſt: but theſe are ſo wedded to their eaſe, and to their luſts, that they haue no heart to take any pains for the Lord Chriſt.

Fourthly and laſtly, if thy knowledge be ſanctified, it is a growing knowledge. The more thou knoweſt, the more thou deſireſt to adde to that which thou haſt.1 Pet. 2. 2. As a new borne babe thou deſireſt the ſincere milke of the Word, that thou mayeſt grow in it, 1 Pet. 2. 2. This growth I beleeue is not meant of the letter only and vnderſtanding, but eſpecially of the feeling and power of the Word, euery day finding more comfort, and taſting more ſweetneſſe in the ſame. So that the Word, as Ier. 15. 16. is the ioy and reioycing of thine heart: Ier. 15. 16. It is ſweeter to thy taſte, than the honey or the honey-comb, Pſal. 19. 10. And more eſteemed then thine appointed food, Ioh. 23. 12. Thus if thy knowledge be ſanctified, it groweth in thee, and thou groweſt into it. And this growth ariſeth from two properties in a gracious heart. Firſt, hee receiueth the Word in theſi, in the generall, and then he applyeth it to himſelfe in hypotheſi, in the particular.

Firſt, a gracious heart puts his hand and ſeale vnto euery diuine truth, beleeuing and embracing all thoſe truths he meets withal, whether they be threatnings, promiſes, or precepts, as Cornelius and his company ſaid, We are here preſent before God, Act. 10. 33. to heare all things that are commanded of God, Act. 10. 33. Receiuing the Word, as did thoſe Noble Bereans with all readineſſe, Act. 17. 11. This ſhews the ſoundneſſe of his ſpirituall conſtitution, and the goodneſſe of his heart; for as it is in nature, a ſound conſtitution feeds heartily vpon any good creature prouided for him, refuſeth nothing that is mans meat, wholeſome and good; whereas a bad ſtomacke will pingle, and picke here a bit and there a bit, taking little or or no 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 makes a particular application of the Word, as ſpoken and belonging vnto him; that part of the Word which doth moſt neerely cōcerne him, he laies ſureſt hold of, and will not part withall. Grace will teach a man to welcome & make much of that Word which makes moſt againſt his ſin; and likes that preaching beſt, which doth beſt diſcouer the ſecrets of his heart, and moſt liuely ſet out the filthineſſe of his corruptions: whereas a naughtie heart ſwells againſt that Word; which cloſeth with his boſome ſinnes, he brookes not the Word, becauſe (as the Phariſees ſaid) it puts him to rebuke.

Now then to make 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 giuen vnto vs, 1 Cor. 2. 12 that we might know the things that are giuen to vs of God, as 1 Cor. 2. 12. Therefore, when any know not the things of God, needfull to bee knowne, it is euident that they want the Spirit of God. And yet how hardly can this be beaten into an ignorant head? They will not beleeue they want grace, or that the Deuill hath them in his ſnare, or that they are taken captiue by him at his will; yet thus they are, vntill they bee brought to repentance, That they may know the truth, 2 Tim. 2. 25, 26. 2 Tim. 2. 25, 26. O the lamentable condition of ignorant perſons, eſpecially ſuch as are folded vp in the mantle of their own conceitedneſſe! for many of theſe, though they bee ignorant of the truth, yet the Father of lyes, their lord & maſter, hath taught them to cauill againſt the Word, and to lay downe execuſes for themſelues, that they are not booke-learned, that they haue no leaſure, or that they haue a good heart, though they cannot talke as many doe, that ſo he may with-hold from them the truth in vnrighteouſneſſe. O the heauie doome that belongs to thoſe that haue eyes and ſee not, eares but heare not, harts and vnderſtand not, that they might conuert & be healed! Eſay 6. 10. Eſay 6. 10. This is the condemnation, that light is come amongst them, and they loue darkneſſe rather than light, Ioh. 3. 19. Ioh. 3. 19. The Lord Ieſus ſhall ſhew himſelfe from heauen with his mighty Angels, in flaming fire, rendring vengeance to ignorant perſons, 2 Theſſ. 1. 7, 8. For as Hell is appointed to be the habitation of the wicked, ſo this is the place of him that knoweth not God, Iob 18. 21.

Mee thinkes then this ſhould ſet vp the price and worth of knowledge, ſet an edge vpon our appetite, and make vs call after knowledge, and cry for vnderſtanding: To ſeeke her as ſiluer, and ſearch for her as for treaſures, as Prou. 2. 3, 4. O the paines that men take, the dangers they vndergoe in the mines to digge out, and fetch forth ſiluer and treaſure out of the earth; 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, grow in knowledge, 2 Pet. 3 18. 2 Pet. 3. 18.

Therefore make we triall of our knowledge whether it be rightly qualified; what vſe thou makeſt of thy knowledge, and whether thou doeſt improue it to Gods glory, others benefit, and thine owne ſaluation. If thy knowledge a be barren and graceleſſe knowledge; woe worth the time that euer thou kneweſt, for in ſome ſort it may be applied to thee, which the Preacher ſpeaks Eccle. 1. 18. Eccl. 1. 18. He that increaſeth knowledge, increaſeth ſorrow. For thou ſhalt be beaten with many ſtripes, Luk. 12. 47. Luke 12. 47. Conſider therefore what life and power is in thy knowledge. Many abound in knowledge, but their knowledge is ſo weak and feeble, that it is vnable to withſtand any corruption, or to keepe vnder any one ſinne, in them. It is ſaid of the Theſſalonians,1 Theſſ. 1. 5. That the Goſpell was vnto them not in word onely, but in power, 1 Theſſ. 1. 5. Would you know what is meant by power? Euen that force wherwith God doth open the hearts of his Elect to beleeue, and that ſtrength of the Word wherby they are regenerate, and made new creatures. Hath thy knowledge manifeſted any ſuch vertue, and power in thee? Then it is a ſauing and ſanctified knowledge; elſe but a weak and vnprofitable knowledge. Therefore that for time to come thou mayeſt haue thy knowledge more powerfull to ſubdue thy corruptions, obſerue theſe few directions following.

Firſt, conſider with thy ſelfe wherefore God hath endued thee with knowledge; euen to make thee to differ from others, in thy life and practice, and that thou ſhouldeſt bee a light vnto others, Phil. 2. 15, 16. Phil. 2. 15, 16. That yee may bee blameleſſe and pure, and the ſonnes of God without rebuke in the middeſt of a naughtie and crooked nation, amongst whom yee ſhine as lights in the world, holding forth the Word of life. Thy knowledge ſhould make thee a light. Thrue light retaines its light in whatſoeuer darkneſſe it ſhines; ſo thy knowledge, if it be ſanctified, will teach thee to gouerne thy ſelfe, to looke to thine owne feet, and to direct thine owne wayes; and if it fall out that thou beeſt caſt amongſt the children of darkneſſe, yet their darkneſſe ſhall not be able to extinguiſh and put out thy light, that is, make thee goe or doe againſt thy knowledge, but thy light will bee able to diſcouer their darkneſſe, & to guide and direct thee. Againe, true light, as it hath light in it ſelfe, and retaines that light, not extinguiſhed by others darkneſſe, ſo doth it communicate light to others; wherſoeuer it ſhines, others do or may partake of it, receiuing benefit by it, and comfort from it. So thy knowledge, if it bee ſanctified, will tend and bend it ſelfe to the edifying of others.1 Cor. 12. 7 For the manifeſtation of the Spirit is giuen to euery man to profit withal, 1 Cor. 12. 7. Euery good diſpoſer of the grace of God, as he hath receiued the gift, 1 Pet. 4 10 will miniſter the ſame to others, 1 Pet. 4. 10. Looke to it therefore, thou haſt much to anſwer for, who haſt receiued much knowledge, and certainly, if thou doeſt not good with thy knowledge, thou wilt doe harme with it: thy ſin will be exemplary, thou wilt draw on others vnto euill, they taking heart and being emboldned by thine example, as appeares, 1 Cor. 8. 10, 11. Now how will thy knowledge doe good to others, if it doth thy ſelfe none? as it doth not if ſin be as powerfull in thee, as if thou haddeſt no knowledge.

Secondly, thou muſt ſide with thy knowledge againſt thy corruptions: What good will a ſword doe to any man, if he take it not into his hand, & put ſtrength vnto it? Help thy knowledge to fight againſt thy corruptions: take part with thy knowledge againſt thy luſts which fight againſt thy ſoule, 1 Pet. 2. 11 1. Pet. 2. 11. Thy luſts are too ſtrong of themſelues, adde not thou more ſtrength vnto them, by yeelding vnto them. When thy knowledge telleth thee that theſe and theſe things muſt not be, ioyne iſſue with thy knowledge, and ſay as Ioſeph did,Gen. 39. 9. How can I doe this euill, and ſinne againſt God, Gen. 39. 9. I tell thee, it is a grieuous euill to ſin againſt knowledge, when a mans knowledge within cryes out to the contrary: this will make bloudy wounds, and ſtrike deepe gaſhes one day into thy conſcience. In the mean time thou art in a fearefull condition, if thou alloweſt thy ſelfe in the practice of any one ſinne, condemned by thy knowledge; for thou lyeſt open vnto any kind of impiety, yea to any error, euen vnto Popery; for that perſon which denyeth the power of godlineſſe, will eaſily be brought to forſake the profeſſion thereof: if one ſinne loued and delighted in, be enough to pull a man from God to the Deuill, yea, into hell, may it not then pull a man into Popery? A wicked graceleſſe perſon is a fit piece of ſtuffe to make a Papiſt of. He that will not bee perſwaded, nor brought to leaue his ſinne for the truth ſake, will eaſily be perſwaded to leaue the truth for his ſinnes ſake. How much better had it been for ſuch a one neuer to haue known the way of righteouſneſſe, than to turne away from that holy commandement giuen vnto him? 2 Pet. 2. 21▪ 2 Pet. 2. 21.

Thirdly, be inſtant and earneſt with the Lord in prayer, that he would manifeſt his power in thy weakneſſe, that he by his holy Spirit would conuey ſome life and power into thy knowledge, that by the practice therof thou maiſt manifeſt the life of thy knowledge in al obedience and good conſcience. To this purpoſe Dauid makes many petitions to the Lord, Pſal. 119. 88. Quicken me according to thy louing kindneſſe, ſo ſhall I keep the teſtimony of thy mouth. The Scribes and Phariſees knew the letter of the Law, and were perfect in the Scriptures, but the Lord by his Spirit had not taught them, and therfore there was no ſpirituall life nor power in their knowledge. Howſoeuer they boaſted of their knowledge, and thought ſcorne to be taught of others, yet their knowledge being but a dead knowledge, did increaſe their iudgement; as appeares by thoſe words of Chriſt, Ioh. 9. 41. If yee were blind, ye ſhould not haue ſinne, but now yee ſay, We ſee, therefore your ſinne remaineth.

A ſecond Euidence of Grace.

THe next Euidence of Grace is Faith, Faith. which followeth Knowledge, as the frame doth the foundation; for vntil ſuch time as the minde be inlightned with the truth, no man can beleeue. There muſt be knowledge, or elſe there can be no faith:1 Ioh. 4. 16 Wee haue knowne and beleeued, ſaith Iohn.

No man can beleeue in Chriſt without the knowledge of him; For how ſhall they beleeue in him, of whom they haue not heard? Rom. 10. 14.

Faith muſt needs be an euidence of grace, becauſe it is a ſpeciall and a principal part and member therof: not the fountaine of all other graces (as ſome doe hold) nor the root, out of which all fruits of ſanctitie doe ſpring. For the ſoule muſt firſt be endued with the life of grace before it can beleeue, vnleſſe we wil ſay, that faith may be in a graceleſſe heart: which cannot bee, becauſe being regenerate and ſanctified by the Spirit, we come to beleeue, and to reſt vpon the promiſe for the remiſſion of ſinnes, and ſaluation by Ieſus Chriſt. Saint Paul calls Faith a fruit of the Spirit, Gal. 5. 22. by whom we are ſanctified, therefore it cannot be the efficient cauſe of our ſanctification. It is true that Paul hath a paſſage tending that way, Act. 26. 18. That they may receiue forgiueneſſe of ſinnes, and inheritance among them that are ſanctified by faith; but by the Word ſanctified we are to vnderſtand the fruit, not the grace of ſanctification: we are dead in ſinnes, vntill ſuch time as wee come to be quickned by the Spirit, Ioh. 6. 3. It is the Spirit which infuſeth all diuine qualities into the ſoule. The Apoſtle calleth them the fruits of the Spirit, Gal. 5. 22, 23. Amongſt which fruits, Faith is one of the principall, as that which puts a kinde of liuelihood into all other graces; and therefore after a certaine manner may bee ſaid to ſanctifie vs: For according to the ſtrength of faith, will be the power of other graces, hope, loue, &c. If faith be weak, hope and loue cannot be ſtrong; little faith, little hope, little loue; no faith, no hope, no loue at all. So that faith muſt needs be a ſound euidence of grace; for vntill ſuch time as the heart bee purified, and waſhed in the lauer of regeneration, it is either Atheiſticall to depraue the Word of God, by doubting of diuine truths, if not denying thē; or elſe it is Sophiſticall to peruert and wreſt the Word, ſo as oft-times bloud commeth out of it to choak & ſtrangle Gods people, in ſtead of milke to feed and nouriſh them. But if the heart be once ſanctified by the Spirit, then is faith wrought in vs, which doth further, and more effectually cleanſe and purifie vs through the Word, Ioh. 15. 3. Now becauſe as in the former euidence of grace, ſo in this alſo many a man and woman is miſtaken, the heart being ſo infinitely deceitfull; it will bee no loſt labour to examine the truth of our faith. For you muſt know that it is poſſible for a wicked and graceleſſe perſon to beleeue that Chriſt died for him; yea to die in a ſtrong perſwaſiō of Gods loue and fauour, and ſo of his owne ſaluation. Hath not experience taught vs thus much? Who ſo confident, who ſo full of faith (if you will beleeue them) as many vile wretches and graceleſſe perſons? They wonder what people mean to doubt of Gods loue, for their part they neuer, as yet, called it into queſtion. They thanke God they haue euer had as ſtrong a faith as the beſt, & ſo they hope to continue. This is euident by examples in the Scripture. The Lord by the Prophet Ieremie ſpeaks to the wicked Iews, which had polluted the Land with their whoredomes and malice, which had a vvhores fore-head, and would not bee aſhamed, ſaying,Mica 3. 11. Did'st thou not ſtill crie vnto mee, Thou art my Father, and the guide of my youth? So in Mica 3. 11. The Lord ſpeaking of corrupt Iudges, of mercenary Prieſts & merchandizing Prophets, which ſet the Word to ſale, and prophecie for money, ſaith, that yet will they leane vpon the Lord and ſay, Is not the Lord among vs? no euill can come vpon vs. By which it appeares, that wicked and graceleſſe people may bee confident of Gods fauour.

How then may wee diſtinguiſh the faith of Gods children, from the preſumption of vnbeleeuers?

There lyes a great difference betwixt them.

The firſt difference is in the ground,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 impoſſibility of our ſelues, either to ſatisfie the iuſtice of God for the leaſt tranſgreſſion, or to bee freed from that wrath & vengeance which hangs ouer our head, by reaſon of our ſins. The conſideration whereof terrifying and afflicting a poore ſinner, makes him to cry out as the Iews did, Act. 2. 37. Act. 2. 37. What ſhall I doe? Then commeth in the Goſpell, the Word of comfort, and the meſſage of reconciliation, which diſcouers and preſcribes a remedie, whereby a poore ſinner may be brought into fauour with God, and accepted with him; come out of the ſnares of the Deuill, and be freed from the curſe and malediction of the Law; and that is, by receiuing of the Lord Chriſt, in whom all the promiſes of God are yea and Amen. 2 Cor. 1. 20 And by whom wee haue redemption through his bloud, Epheſ. 1. 7. euen the forgiueneſſe of ſins, Epheſ. 1. 7. Whereupon he begins to hunger and thirſt after Chriſt, ſeeing, and knowing no other way, no other meanes whereby he may be ſaued, or haue his ſpirituall wants ſupplied. As the prodigall ſaw no meanes of comfort, but ſtarue he muſt, vnleſſe hee get home againe, and bee receiued into his fathers family; ſo the poore ſinner knowes his ſoule will famiſh, if he get not into Chriſt; and therefore hee labours to bee made one with Chriſt; his ſoule hungers and thirſts after nothing ſo much as Chriſt: all the world is dung vnto him in compariſon of Chriſt. Oh that he may be found in Chriſt: to liue or die, Chriſt is all in all vnto him; hee layes hold vpon his righteouſneſſe, and ſhrowds himſelfe for comfort vnder his wings: and as Ioab laid hold vpon the horns of the Altar, ſaying, I will die heere, 1 King. 2. 30. So the poore beleeuer layes hold vpon the Lord Chriſt, reſteth onely vpon Chriſt, and if he periſh, he will periſh at the feet of Chriſt; whereas the faith of vnbeleeuers and hypocrites ariſeth either out of their education, common illumination, or from ſome vaine perſwaſion of ſome good in themſelues, for which they are perſwaded God loues them, or elſe hee would neuer haue beſtowed ſo much vpon them, haue done theſe or theſe things for them. So that their faith is no other than a faithleſſe 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 was but for a while, a little Sermon-ſicke, their conſciences wambling, while the Word was deliuered vnto them, and no longer; If this mans faith had bin begun, or hee begotten again of the Word of God; as a new borne babe hee would more and more deſire it, that hee might grow thereby, 1 Pet. 2. 2. for wee are nouriſhed with that, by which wee are begotten: but he finds no ſweetneſſe, takes no true content in the Word, any further than he is ſenſible of ſome art or ſome noueltie in the ſame, which doth affect and delight him. Tell mee then (thou that boaſteſt or preſumeſt ſo much of thy faith) how thou diddeſt attaine vnto it, when it was firſt wrought in thee; which if thou canſt not, thou haſt iuſt cauſe to fear, thy faith is but thy fancie.

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

This ſcruple and ſcrutiny hath troubled many a deare childe of God, who hath been ready to 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 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. 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 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 not theſe to bee in thee, then thou mayeſt well queſtion the truth of thy faith.

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

Thirdly and laſtly, faith in the regenerate makes the heart to ſtoope to Chriſts Scepter, to heare his voice and follow him. Ioh. 10. 27. It is faith which 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 threatned againſt them, threatned folke (they ſay) liue long; they can laugh in their ſleeues at the zeale of Gods ſeruants; no more moued, or remoued with a Sermon, than with the wagging of a ſtraw. Oh take heed therefore, that thou beeſt not deceiued in the truth of thy faith: Thou mayeſt haue a great deale of carnall confidence, and bold preſumption, and yet not one dram of true ſauing faith.Heb. 3. 12. Take heed, brethren, leſt at any time there be in any of you an euil heart, and vnfaithfull, to depart away from the liuing God. Do not thinke that thy comming to Church, thy hearing of Chriſt preached, and receiuing of the Sacraments, are infallible euidences of true faith; for many thouſands who take vp their religion 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. 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 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, 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 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, imbraceth a holy and a heauenly life, as the only true comfort and ſound happineſſe, and deſires and reſolues ſo to hold on, euen vnto the end. Therefore they are groſſely deceiued, who hold that after the work of grace is wrought in the heart of Gods children, the will hangs like a beame vpon the ballance, equally inclining to one hand as well as to the other: A foggie and a miſtie errour contrary to the current of the Scriptures, which teach vs that a regenerate perſon labours to keepe a good Conſcience in all things; Heb. 13. 18 deſiring to liue honeſtly, as Heb. 13. 18. That perſon in whom the work of grace is wrought, deſires and endeuours to be euermore furniſhed with the Panoply, the compleat armour of God, that ſo he may ſtand faſt, reſiſt the Deuil, & be able to quench all the fiery darts of the wicked: The ſtrength and bent of his wil and affections are for God and goodneſſe; he chuſeth holineſſe with a full purpoſe and reſolution to walke in it; he turnes from his former euils with a deteſtation of them, he leaues them with a reſolution neuer to take them vp againe. As Ephraim ſaid, Hoſ. 14. 8. What haue I to doe any more with Idols? Hoſ. 14. 8. So ſaith he of his old courſes and companions, Away from mee, and as Chriſt to Peter, Matth. 16. 23. Get thee behinde me, thou art an offence vnto me, Matth. 16. 23. He daily prayes, and cries earneſtly to God for ſtrength againſt corruption,Pſa. 119. 5. and wiſheth, O that my wayes were ſo directed to keep thy Statues continually! Pſa. 119. 5. He is not for God to day, and the Deuill to morrow, he is no morning Saint, and euening Deuill: but deſires and endeuours to walke before the Lord in all pleaſing, and to ſerue him in holineſſe and righteouſneſſe all the daies of his life. Well then, if the caſe ſo ſtandeth, conſider with thy ſelfe, what combate thou doeſt daily maintaine againſt thy corruptions.Rom. 7. 22. Doeſt thou delight in the Law of God, concerning the inner man? as Rom. 7. 22. though thou ſeeſt another law in thy members rebelling againſt the law of thy minde. Are thy failings matter of daily humiliation vnto thy ſoule? Doſt thou finde and feele that nothing vnder the Sun doth more ſting and pierce thy heart, than to be at any time ouertaken with paſſions, or carried away with the ſwinge of any corruptions, againſt thy godly purpoſe and holy reſolutions? Why then, cheere vp thy drooping ſpirits; the Lord by the power of his grace hath takē poſſeſſiō of thee: for nothing but grace is able to keepe the loue of ſin out of the heart, though peraduenture (as was touched in the beginning) ſome other thing may for a while keepe it out of thy hand: Ciuility and hypocriſie may a little ſnib ſin, or bid it for a while to ſtand aſide and giue way to better things, but it is only grace that ſtrikes this Goliah dead, and takes off his head. It is only grace which cures a ſoule-ſick ſinner of thoſe diſeaſes, which by ſinne hee hath contracted vnto himſelfe; as only Iordan, aboue al other waters, could heale Naaman of his leproſie. Now leſt any one ſhould bring himſelfe into a fooles paradiſe, and pleaſe himſelfe with an opinion of his owne goodneſſe, becauſe of the abating of ſome ſinne, or the laying downe of ſome baſe carriage, which formerly hee had taken vp: let him know that there is a maine difference between the forſaking of ſin, in & through the ſtrength of grace, and any other by-reſpect whatſoeuer.

Corruption is kept vnder in a gracious heart, meerely in loue to God, and hatred of ſinne, as Hoſea ſpeakes of thoſe that ſhall bee conuerted vnto God,Hoſea 3. 5. They ſhall feare the Lord and his goodneſſe, Hoſ. 3. 5. Though naturally thou mayeſt loue this or that ſinne more than ordinary, yet grace will helpe thee to abhor and loath it: a better euidence of grace cannot be, then when the heart is ſet againſt its old loue; for it muſt needs be a ſupernaturall power, and the worke of grace, which moues any to diſlike and loath that euill which naturally he loues. Whereas in the hypocrite ſinne is ſomtime forſaken, becauſe ſinne hath left him, he hath no meanes of committing it; or elſe he forbeares ſin, as many a fearful dog doth meat in the platter, becauſe of the whippe or cudgell that is held ouer him: So the hypocrite loues his credit, loues his purſe, loues his skin, it may may bee; and therfore, leſt the committing of ſome ſin, which hee lingers after, ſhould make a flaw, or a hole or rent in him, hee forbeares the committing of it. Examine thy heart therefore in this particular, what mooues thee to forbeare thy ſin? what is the ground of that diuorce vvhich ſeemes to be betwixt thee and thine old louer? If any thing in the world but grace, thou art in a bad condition, whatſoeuer is become of thy ſinne.

Art thou one whoſe heart likes well of ſinne, though thou canſt not, or dareſt not commit it? Art thou one, who when thou art conuinced of, or reproued for any failings, thy heart riſeth againſt the rebuke, though for thy credit or profit ſake thou ſeemeſt to welcome, & thankfully to entertaine that reproofe? I tel thee, thou art in a dangerous condition: thou haſt but weake and ſlender euidence of grace, if any at all. For where true grace is, there (howſoeuer, (as was ſaid before) for a time in a paſſion or tentation, corruption may preuaile) will be a welcomming of the meanes, and helpes that may keepe vs from falling into ſin, as appeares in Dauid, who bleſſed the Lord and Abigail, for the good coūſel which ſhe gaue him; there alſo the heart will bleed, & the tongue will freely againſt it ſelfe acknowledge the fouleneſſe of thoſe ſins he hath committed.

Know moreouer, that the nature of grace is to ſtrike at all ſinne, great and ſmall, whether more or leſſe profitable & pleaſing, as Pſal. 119. 104. Pſa. 119. 104. Therefore I hate all the wayes of falſhood. A gracious heart is ſet for the glory of God in all things, in all places, at all times: he labours to ſhun all things diſpleaſing to God, or grieuous to his Spirit, makes conſcience not only of open, but ſecret ſinnes, not onely of groſſe and foule, but of the leaſt euils, not onely murder, but heart-burning or enuie, not only of blaſphemie and periury, 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 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 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, which will bring vs vnto heauen; it is obedience, The doing of the will of my Father (ſayes Chriſt) which is in heauen, Matth. 7. 21. Bee ye doers therfore of the Word, not hearers onely, deceiuing your ſelues, Iam. 1. 22. All knowledge (as hath beene ſaid before) without obedience, is in Gods eſteeme no better than ignorance: He that ſaith, I know him, & keepeth not his Commandements, is a lyer, and the truth is not in him, 1 Iohn 2. 4. Grace teacheth a man to reduce his knowledge into practice: for by the power and ſtrength of grace the will of man is made willing to obey God in all things, ſo that it wil be our meat and drinke to doe the will of our heauenly Father. Here ſome will be ready to cry out, and ſay, that by this doctrine wee deſtroy the liberty of mās will, and turne it into a meere neceſſity. But they ſpeak they know not what. For when we affirme that by the power of grace mans wil becomes willing to obey, this is not to take away or deſtroy, but rather to rectifie the liberty of our will, which conſiſts not in an vnſtable changeableneſſe to bend euery way, but in a ſettled and firme reſolutiō in al things to doe that which God requireth. When the will by the power of grace doth pitch vpon Gods wil, adheres vnto it with a reſolution not to ſwarue frō it, is the will then compelled, or the libertie thereof violated? No wiſe man dares ſo ſay, I ſuppoſe. When Dauid ſaid, I will keepe thy Statutes, Pſal. 119. 8. And againe, I will delight in thy Word, verſ. 16. And againe, I haue choſen the way of thy truth, ver. 30. And againe, I will run the way of thy Commandements, when thou ſhalt enlarge my heart, verſ. 32. was heere any violence, or compulſion offered vnto Dauids will? Or was Dauids will moued vnwillingly, when hee intreated the Lord to knit his heart vnto him, Pſal 86. 11 that he might feare his Name? No, no: this deſire and holy reſolutiō of Dauid proceeded from the truth of grace infuſed into his hart; after which infuſion, the will inclines it ſelfe moſt willingly and cheerefully, to obey the will of God. Doe wee not pray daily, Thy will be done on earth as it is in heauen? Thoſe heauenly ſpirits obey willingly, cheerefully, conſtantly, hauing neither will nor power to diſobey. How ſo? are their wills manacled and fettered? or is it a wrong vnto them, that they can doe no other? Surely no, for the power and ſtrength of grace in them, will giue them no leaue to doe otherwiſe. This obeying and ſeruing God, is perfect liberty and freedome; and it is the LORD, by the worke of grace in our hearts,Ioh. 8. 36. which muſt make vs thus free. Now becauſe an hypocrite wanting grace, may goe far in outward obedience, it will be very requiſite to lay downe ſome differences betwixt that obedience which is performed by the powerfull worke of grace, and that which is done vpon outward & by-reſpects: For you muſt know that an hypocrite may goe far in outward obedience. Did not Cain offer ſacrifice as well as Abel? Did not Ahab humble himſelfe at the hearing of threatnings, as well as Hezekiah? 1 King 21. 27. in ſome particulars Ahab out-ſtripped Hezekiah, for he rent his cloaths, he faſted, and lay in ſack-cloth, which acts of humiliation are not reported of Hezekiah. Did not Iehu beſtir himſelfe in fulfilling the commandements of God? Did not Iudas preach? Was not Simon Magus baptized? Did not Ananias and Saphira ſell their poſſeſſions, and lay them downe at the Apoſtles feet, Act. 5. 1, 2. And many other inſtances there may be brought, to proue how far hypocrites may wade in outward obedience: therefore outward obedience and conformity is no infallible euidence of true grace. Wherein then lyeth the difference? In theſe particulars.

Firſt, true grace aymes at the whole will of God, it teacheth a man to walke in all Gods Commandements. As it is ſaid of Zachary and Elizabeth, Luke 1. 6. They walked in all the 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 culls out heere and there, ſuch precepts as ſtand with eaſe or profit. It will boaſt with Saul, and ſay, I haue fulfilled all the Commandements of God; yet Agag muſt liue, and the fatteſt of the cattell muſt be ſpared: Wherupon Samuel told him, that hee had not obeyed the voyce of the Lord, 1 Sam. 15. 19. For to ſay truth, he that wilfully and of purpoſe breakes any one of Gods Lawes, cannot bee ſaid to keepe any of them, becauſe he keeps them not of conſcience; for if hee made conſcience of one, he would make conſcience of all. If Iehu his obedience and zeale had beene ſound, it would haue beene manifeſted in the pulling downe of Ieroboams calues, as well as Ahabs Baal; but his ſuffering of the one diſcouered his obedience and zeale to bee vnſound, and counterfeit in the other.

Againe, a gracious heart labors to obey at all times, in all places, & in all company. Hee will not for feare or flattery go againſt Gods precepts. It is not profit, or pleaſure, that ſhall draw him vnto euill, for he reſolues and labours to doe righteouſneſſe at all times,Pſal. 106. 3. Pſalm. 106. 3. Gods Commandements are not grieuous, but delightfull vnto him: and therefore as it is ſaid of Hezekiah, 2 King. 18. 6. He cleaues to the Commandements of God, and departeth not from them. Whereas the obedience of the hypocrite is like vnto Ephraims, Hoſea 7. 8. As a cake on the hearth not turned, halfe baked. His goodnes is as the morning dew, quickly dryed vp; for he ſets not his delight on the Almighty, Iob. 27. 10. neither ſeeketh he to God at all times.

But doe not the beſt of Gods children ſometimes halt in their obedience?Obiect.

Yes,Anſw. for in many things we ſin al, Iam. 3. 2. Grace is but imperfect in the beſt of Gods children, and corruption in the vnregenerate part, keeps downe too often, & hinders the work of grace: not that corruption is of it ſelfe ſtronger than grace, if God will put to his ſtrength: for this were to make God weaker than man, and the fleſh ſtronger than the ſpirit; but becauſe if God at any time leaue vs to our ſelues, or neuer ſo little withdrawes the power of his Spirit, we are more inclined to follow the ſinfull motions of our corrupt fleſh, than the holy and gracious inclinations of the Spirit of God: For if Adam in his innocencie, when he knew no euill, being left but a while vnto himſelfe, and wanting the efficacious preſence & aſſiſtance of Gods grace, was ſo quickly, ſo eaſily drawne to ſin; much more the corrupted children of ſinful parents, who are but in part ſanctified, and haue too much affinity with ſin, are eaſily brought to diſobey God, if he help vs not with his Spirit againſt the motions of ſin, and back vs againſt all tentations and prouocations to diſobedience. For you muſt know, that God is not alwayes alike preſent with his children, but in great wiſdome withdraws from them ſometimes that effectuall preſence of his grace, which at other times he affords them, and that for theſe and ſome other cauſes.

Firſt of all, to ſhew vs our owne inſtability and weakneſſe, how vnable we are of our ſelues to ſtand any longer than we are vpheld of him. If hee takes from vs his Spirit, as ſometimes he took the wheeles from Pharaohs charrets, downe wee fall preſently. How quickly did Peter fal, being left vnto himſelfe?

Secondly, the Lord doth this, to humble and abaſe vs, to cut our combes, and to coole our courage, who are ready to thinke too iollily of our ſelues, and to lift vp our ſelues aboue our brethren, as Peter did, who tells Chriſt that he would ſtick faſt vnto him, though the reſt of the Apoſtles ſhould flinch, and fall off from him; but they ſtand, when he falls to his greater ſhame and deeper humiliation.

Thirdly, the Lord doth this, to make vs the more watchfull ouer our ſelues: that we be not too bold or ſecure, & ſo through ſelfe-confidence and carnal preſumption ruſh vpon occaſions, and tentations vnto euill, as Peter did, who would needs aduenture into the High Prieſts Hall, in confidence of his owne ſtrength, where (being left vnto himſelfe) he fell moſt ſhamefully and foully, aboue the reſt of the Apoſtles, who durſt not be ſo foole-hardy, as to plunge themſelues into danger, when they might keepe out.

Fourthly, the Lord doth this, to bring them cloſer vnto him, by continuall & earneſt prayer for the aſſiſtance of his grace, that he would ſtand by them, that he would not leaue them nor forſake 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!

Fifthly, the Lord doth this, to worke in vs a tender-heartedneſſe, & compaſſionate feeling of our brothers frailty and weakneſſe, that we do not beare our heads too highly ouer him, looke too bigly vpon him, if his foot hath ſlipt, and hee by occaſion hath fallen into a ſinne; but that we labour to reſtore him, or ſet him in againe (as the word imports, 〈 in non-Latin alphabet 〉 . Gal. 6. 1.) with the Spirit of meekneſſe, conſidering our ſelues, being of the ſame metall and making; who either haue or may in the like manner be tempted as our brother hath beene.

Sixthly and laſtly, that ſo we may loue the Lord the more for reſtoring of vs, and lifting vs vp when we were fallen. Now the childe of God being for theſe or ſome ſuch like other cauſes left vnto himſelfe, and wanting the aſſiſtance of grace, to bring him well off from the tentation into which he was fallen; liſtens to Satans charme, ſtoops to his lure, vntil ſuch time as the Lord who hath formerly laid earneſt for him, returnes againe with the gracious and powerfull preſence of his Spirit, vindicates his owne right, curbs and ſubdues the mutinous and rebellious luſts of the fleſh, ſets grace in its ſeat againe to direct and gouerne the whole man: and ſo the wil and affections ſet in tune, the childe of God falls againe to his former courſe of obedience.

Thirdly, a gracious heart obeyeth willingly and cheerfully, he yeelds a hartie obedience, Rom. 6. 17. Ye haue obeyed 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 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, 2 Cor. 8. 12. If a willing minde, it is accepted according to that a man hath, &c. Therefore ſeeing the Lord calls for the heart, Prou. 23. 26. and meaſures all obedience by the heart, For with God the minde is the man; Pro. 23. 26. and it is not the outward action, but the inward intention of the heart which the Lord looks vpon, let vs learne to deny our ſelues, and whatſoeuer we doe, to doe it heartily; though troubles and croſſes doe attend our obedience, to the vtmoſt of our power let vs endeuour to bring forth fruit with patience.

A fourth difference lies in ſincerity and ſingleneſſe of heart. A good man obeyes for conſcience ſake, without any reſpect of any carnall & earthly ends, as Dauid exhorted his ſon, 1 Chron. 28. 9.1 Chron. 28. 9. Salomon, know thou th • •• d of thy Fathers, and ſerue him with a perfect heart and willing minde. It is ſaid of Dauid, 1 King. 3. 6.1 King. 3. 6 He walked before the Lord in truth and vprightneſſe. Euery one that obeyes willingly and cheerfully, obeyes not ſincerely. Iehu was forward enough in fulfilling the 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, than the obeying of Gods Word. Wheras a gracious heart hath his conuerſation in ſimplicitie, not ſubtilty; in godly pureneſſe, not diſſembled and counterfeit ſanctity, or fleſhly wiſdome. He walkes not in craftineſſe, but approues himſelfe to euery mans conſcience in the ſight of God, 2 Cor. 4. 2. 2 Cor. 4. 2. Therefore to conclude this point, as we deſire any ſound euidence to our owne hearts of true grace, let our life be a life of obedience; and that we may not be loſers in the end by all our obedience, but gainers: looke (I beſeech you) that your obedience bee rightly qualified; let it be an intire and perfect obedience, make conſcience of all good duties, and that at all times, and in all places, beware of diſpleaſing God, to pleaſe man. Beware of culling out here and there ſome good duties to ſerue thy turne withall: there muſt be no parting of ſtakes betwixt God and the Deuill, betwixt Chriſt & the world. A piece-meale obedience, is in Gods eſteeme no better, no other than diſobedience, as appeares in Sauls killing the Amalekites, and ſparing Agag, and ſome of the cattell. To reforme ſome things, nay, to conforme in many things, and not in all, is no conformity at all, but deformity. What auailes it a man to bee a Saint abroad, and a deuill at home? To frequent the aſſembly of Saints, and to faſhion himſelfe to the world? To be ſtrict in the duties of Religion, & looſe in the workes of morality, & outward righteouſneſſe? Or to walke in a tracke of ciuility, and to neglect, if not abandon the way of pietie? As if holineſſe and righteouſneſſe were two enemies, and could not accord and agree together! Againe, that which thou doſt, do with al thy might, and (to make al good) laſt of al caſt in the ſalt of ſincerity to ſeaſon al thy doings: doe nothing to bee ſeen of men; for then thou loſeſt thy reward 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.

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

Secondly, thou wanteſt (as hath beene formerly proued) ſound euidence of thy 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 art in obedience, the more bountiful wil the Lord be in rewarding. He that gained fiue talents, had the rule ouer fiue Cities: For euery one ſhall receiue according to his worke, Rom. 2. 6.

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

Now then, to draw to a concluſion of this point; ſeeing you haue heard of theſe euidences of true grace: let me in the bowels of the Lord Ieſus beſeech you, my brethren, to goe home to your own hearts, make there a diligent ſcrutiny and narrow ſearch, whether you finde theſe euidences in your poſſeſſion, or not. Are the eyes of your vnderſtanding enlightned with ſauing knowledge? Is thy knowledge rightly qualified? Is it practicall, or is it meerely theorical? Is it a transforming knowledge moulding thee to the Word? Is it ſuch a knowledge as vents it ſelfe continually for the glory of God, and the good of others? Doſt thou find thy heart, by beleeuing, knit vnto God through Chriſt, louing him, and fearing him for his owne ſake, as well as for his Chriſts ſake? Doſt thou find the throat of thy corruption cut in thee, and thy ſins bleeding to death, and gaſping in thee? Is thy heart ſet againſt euery euil way, and thy ſoule delighted in the practice of that which is good? Doth thy heart ſtoope to GODS Word, and thou yeeld vp thy ſelfe to be at his command, and that willingly, cheerefully, and in ſinglenes of heart fearing God? Then bleſſed be the time that euer thou wert made acquainted with theſe high prerogatiues; God hath done more for thee, than if (wanting theſe) he had put vpon thee all the honour, pompe, and glory of the world. But woe and alas, how few are there in whō theſe euidences are to bee found! Oh that ſuch as want them, had but eyes to ſee their miſery, and hearts to conſider how full of vnconceiueable horror their conſciences will one day be, when they come to bee awakend, & perceiue how they haue trifled away the day of grace, turned the grace of God into wantonneſſe, receiued the grace of God in vaine, ſo as they haue no part in the inheritance either of grace, or of glory! Know and beleeue (deare 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, profits and honours, when none of all theſe will ſtand you in any ſtead, or afford you any comfort, but will rather (wanting grace to vſe them aright) increaſe your griefe & ſorrow. A day will come, wherein (if theſe euidences be not in thee) thy conſcience will not ſpare to tell thee to thy face, that (wanting grace) thou art a veſſell of wrath, ordained and prepared for deſtruction. Oh the troubles, ſorrowes and feares, into which (in that day) thy poore ſoule will be plunged for want of grace! Oh what wouldeſt thou not then giue for one dram of grace? How happy wouldeſt thou take thy ſelf to be, if thou hadſt but a little time to redeem, wherein thou mighteſt come to partake of the meanes of grace, which formerly thou haſt ſlighted ouer, making no more account of them than of thine old ſhooes? Thou wilt then ceaſe to wonder at Gods faithful Miniſters ſo inueighing againſt the neglect of grace, and ſo vehemently preſſing and vrging the neceſſitie thereof. Thou wilt then ſay, that a little grace were more worth than all the world beſide, and that they are only happy that doe partake of it. Whereas the childe of God hauing taſted of Gods goodneſſe, and made partaker of his grace, is filled with vnconceiueable ioy & comfort, finding himſelfe deliuered from the power of darkeneſſe, and tranſlated into the Kingdome of Ieſus Chriſt. His conſcience being purged 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 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 vnwearied and vnlimited deſires and affections, hunt after the honors and pleaſures of this world, but to ſatisfie their deſires, and (as they ſuppoſe) to giue themſelues content? But this is a meere impoſture of our wicked heart, falſly thinking that our deſires are ſatisfied with deſiring, when as (the truth is) they are increaſed. Why doe men and women deck and adorne (as they thinke, whereas indeed they deforme) their bodies with ſtrange attire, with coſtly ornaments, but to giue themſelues content, and to pleaſe their mindes? For if you aske them a reaſon of their practice, they will tell you it is their pleaſure ſo to doe. But they deceiue themſelues, in looking for content in worldly things, or to be ſatisfied with 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 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 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 my ſorrow which is done vnto mee: thus is hee ready to ſinke vnder his burden, were he not ſupported by the grace of God, who being faithfull, 1 Cor. 10. 13. will no ſuffer his to bee tempted aboue that which they are able to beare, but will giue the iſſue with the tentation, that they may be able to beare it, 1 Cor. 10. 13. Though weake and weary of themſelues, yet the Lord will renue their ſtrength, Eſa. 40. 31. they ſhall lift vp their wings as the Eagles: they ſhal run and not be weary, and they ſhall walke, and not be faint, Eſay 40. 31. Grace vpholds them in, and carrieth them thorow euery triall and affliction whatſoeuer. In wrongs & iniuries it makes a man to ſit down without reuenge: in 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 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 of the world, and the ſubtiltie of that old Serpent, and rage and malice of the Dragon) will be laid before vs: and laſt of all, weakneſſe in regard of perſeuerance, and continuall progreſſe in our iourney. Whence it falls out, that many proue idle loyterers, which not only make many baits and pauſes in their way, but at laſt fall ſhort, and take vp their reſt before they come to their iourneyes end: Againſt all which weakneſſes, it is only grace that affords a Chriſtian ſtrength, and enables him to continue to the end; as appeares,Ier. 32. 40. Ierem. 32. 40. and Ezek. 36. 27. and to runne with patience the race that is ſet before vs, Hebr. 12. 1.

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

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

For anſwer to both theſe Obiections,Anſw. know firſt, that the promiſe of temporall good things is but conditionall; when they are expedient for vs, when they may be furtherances, and not coolers of grace in his children. The Lord doth all things by weight and meaſure; all his works are done in wiſdome and righteouſneſſe. It may be the Lord ſees that riches beginne to ſteale away the hearts of his children, and therefore he wil withdraw riches from them; for the Lord is a iealous God: if once hee beginne to ſee vs dote vpon, or to delight in the things of this world more than in him, he will cut vs ſhort of them, as he dealt with Ionas, who took too much content in his Gourd, and therefore the Lord ſmites it, that it withered, Ionas 4. 17. Or it may bee, the Lord withdrawes outward benefits, that ſo wee may ſee their vanitie, how changeable and flitting they are, and therfore will haue vs to minde riches more durable, and labour for the food that periſheth not, Luk. 12. 33. and for the bag that will neuer wax old, Luk. 12. 33. Or elſe the Lord takes from vs temporall riches, to beſtow vpon vs ſpirituall good things, which he ſees will not thriue nor proſper, where the other are. Or it may be he ſees we are not able to manage outward riches, but would doe ſome harme with thē, grow proud, contentious, and quarrelſome, or fall to ſome exceſſe and intemperance by them; and therefore as wee deale with a childe, who hath a ſtaffe or a ſword in his hand, take it from him, leſt he hurt himſelfe, or ſome other with it: ſo deales the Lord with his children. Or if none of all theſe, it may be the Lord takes away theſe outward benefits, ſets fire vpon the hedge which is about his childrē, to make knowne the truth of grace in them, that the Deuil and all the world may ſee and know, their ſeruice to God is not mercenary, but that they can loue, and feare & obey him as well in the want, as in the plentie of theſe outward things; yea, and bleſſe God, taking frō them as well as giuing vnto them,Iob 1. 21. Iob 1. 21. For (as you heard) grace fits their mindes to their eſtate, ſo as they can be empty as well as abound; therefore that little which they haue, being ſanctified and ſeaſoned with grace, is better than great riches to the wicked, Pſal. 37. 16.

Againe, whereas you obiect that many wicked and graceleſſe people haue a greater portion of theſe outward things thā Gods deare children; It is not that God regardeth the rich more than the poore, Iob 34. 19. 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 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 the man that feareth the Lord, and delighteth greatly in his Commandements. His ſeed ſhall bee mightie vpon earth: the generation of the righteous ſhall bee bleſſed, Pſa. 112. 1, 2.Pſal. 112. 1, 2, 3. and what followes after in the third verſe? Riches and treaſures ſhall be in his houſe.

Fifthly,The fifth Reaſon. it is only grace which makes vp Decayes and defects in Nature, which all the things in the world cannot doe. Arte may helpe Nature, and in ſome particulars perfect Nature, but it is only grace which makes vp the breaches and decayes thereof. When a man hath liued to that age and fulneſſe of dayes, that his head and armes doe dodder through weakneſſe, his knees and thighes doe buckle vnder him, as vnable to ſupport his vnwieldy body: when age and time haue worne out the edge and backe of his ſenſes, ſo that his eyes wax dimme, as did Iſaacs, hee hath no more taſte in his meat and drinke than had Barzillai, and hee can no more diſtinguiſh the voice of ſinging or any melodie, if grace be in the heart, notwithſtanding all theſe decayes in Nature, he flouriſheth in his age, Pſal. 92. 12.Pſal. 92. 12. The righteous ſhall flouriſh like a Palme-tree, and ſhal grow like a Cedar in Lebanon, verſ. 14. They ſhall ſtill bring forth fruit in their age, they ſhal be fat and flouriſhing. Iob 17. 9. The righteous will hold his way, and hee whoſe hands are pure, ſhall increaſe his ſtrength, Iob 17. 9. not of nature, but of grace, which ſupplyes the defects of nature.

Hee hath the eyes of faith, to ſee the excellencie of a holy life, to ſee the happineſſe of his eſtate. He hath the hands of faith, to claſpe about the promiſes, to take CHRIST into his hart, as Simeon took him into his arms. He hath ears opē, or if Nature hath played her part in them, and they can receiue no more; hee hath an hart open, to heare what the Lord ſhal ſpeake to his ſoule by his Holy Spirit. His taſte is freſh and liuely, he findes ſweetneſſe in the holy ordinances of God, more than in the riches, pleaſures, and delicates of the whole world. Nay, which is more, though his grinders ceaſe, and the doores bee ſhut without by the baſe ſound of the grinding, as Eccleſ. 12. 3, 4. he can heartily feed vpon the body and bloud of the Lord Ieſus Chriſt; and when they wax darke that looke out by the windowes, verſ. 3. hee can (without going vp to Piſgah, as Moſes did) behold the Land of Canaan; nay, more than ſo, he can looke Death in the face, long for him, as for a treaſure, and deſire to lay downe his earthly tabernacle, and bee with the Lord Chriſt. Tell me then if all the art, riches or pompe of the world is able to doe thus much; no, no, it is the only prerogatiue & priuiledge of grace, to ſupply theſe naturall wants.

Sixthly,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 which muſt ſanctifie all parts of Nature, al endowments & gifts of body and minde: The ſtrength of Goliah, the valour of Ioab, the beautie of Abſalom, the wiſdome of Achitophel, the eloquence of Herod, the honour and promotion of Haman, and the riches of Diues; all theſe were but ſnares, thornes, and curſes to the poſſeſſours of them, for want of grace to qualifie, to ſanctifie them.

Seuenthly and laſtly,The ſeuenth Reaſon. herein appeares the excellencie of grace, in that it paues the way, and bringeth vs vnto glory. Grace is the firſt fruits of glory, and as it were the earneſt of our eternall inheritance: for all the gifts of grace beſtowed vpon vs here, do tend and make for the fitting, and preparing of vs for glory hereafter. Grace neuer finally or totally forſakes a man, but brings him at laſt to that eternall inheritance, lands him in the end in heauen, his deſired hauen. There be many things of good vſe and worth, which are no laſting things; there be many things both delightfull and precious, but yet fading; onely grace herein hath its precedencie and excellencie aboue al earthly things, it neuer wholly leaues vs, but prepares vs and brings vs vnto glory. Grace is heauen vpon earth: 〈 in non-Latin alphabet 〉 , ſo taken, Titus 3. 5. and therefore they which follow Chriſt in the regeneration, ſhall ſit in the throne of glory, Mat. 19. 28.

Grace prepares vs for glory two maner of waies.

Firſt, by remouing thoſe euils which may hinder vs.

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

Let this comfort vs againſt that cōfortleſſe doctrine of falling away frō grace. Conſider we from whom grace proceeds; euē 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 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:

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

Secondly, we proue it frō the attributes of God; his power, his faithfulneſſe and conſtancie. If any of thoſe whom the Lord hath effectually, called ſhould vtterly fall from grace and periſh, it muſt needs follow, that God wants either power to ſaue thoſe whom hee would, or elſe wants faithfulneſſe to ſaue, as hee hath promiſed, either of which wants, the deuils 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. For, ſayes Peter, we are kept by the power of God through faith vnto ſaluation, 1 Pet. 1. 5.

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

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

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

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

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

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

Thirdly, wee proue it from the nature and office of the Spirit, which is to ſeale vp, and make ſure the inheritance of Gods choſen. All that partake of the couenant of grace,Eph. 1. 13. are ſealed with the holy Spirit of promiſe, Epheſ. 1. 13. which ſealing is not for a day, a month, or a yeare, but for euer,Eph. 4. 30. vnto the day of redemption, Epheſ. 4. 30. The nature of a Seale (all know) is to make things ſure. The decree of the Medes and Perſians, that it might bee irreuocable, was ſealed with the Kings ſeale,Dan. 6. 8. Dan. 6. 8. Leſt the Diſciples ſhould come by night and ſteale Chriſt out of the ſepulchre wherein hee was laid,Matth. 27. 66. They went and made the ſepulchre ſure, and ſealed the ſtone, Matth. 27. 66. When wee haue put our ſeale to a writing, by the law of Nations it is firme. Shall the Seale of a mortall man bee of that force, that no law can alter it; and ſhal the obſignation of the holy Spirit be of leſſe vertue and power? This were to make God leſſe than man.

Againe, it is the earneſt of our inheritance, Eph. 1. 14. vntill the redemption of the poſſeſsion purchaſed vnto the praiſe of his glory. Now the nature of an earneſt (we know) is to binde any contract or bargain, and to giue a kind of ſtate, and poſſeſſion of the thing bargained for. Gods Spirit is his earneſt which he hath laid for his, to aſſure the hearts of his children, of their full poſſeſſion of that inheritance which Chriſt hath purchaſed, & God hath prepared for them.

Now if any ſhal obiect, that we may either loſe or forfeit our earneſt, and ſo miſſe of the bargaine: you muſt know that the Spirit of God doth neuer finally and wholly depart from thoſe vnto whom it is once giuen, as appeares Ioh. 14. 16, 17.

But had not Dauid loſt the Spirit of God,Obiect. when he prayed ſo earneſtly vnto the Lord, that hee would reſtore vnto him the ioy of his ſaluation,Pſal. 51. 12. and ſtabliſh him with his free Spirit?

This obiection may be ſaid to anſwer it ſelfe.Anſw. Could Dauid, without the preſence and aſſiſtance of the Spirit, haue beene thus earneſt with the Lord in prayer?

Again, a difference muſt be put betwixt the preſence of the Spirit, and the feeling or comfort of the Spirit. A hand benummed with cold, or ſtunted with ſome blow, may hold a thing, and yet haue no feeling of it. It doth not follow, that (therefore) Gods Spirit hath vtterly forſaken a man, becauſe in his apprehenſion and feeling he takes it to be ſo. Therefore in ſtead of perplexing and troubling thy ſelfe about needleſſe feares of reiection and finall falling from grace, labour to bee furniſhed with ſound euidences of true grace; and then (my life for thine) God, who hath begun a good worke in thee, Phil. 1. 6. will confirme it vntill the day of Ieſus Chriſt, Phil. 1. 6.

Here ſome weake beleeuer may reply,Obiect. and ſay; If I had as good a heart as many haue; or if I were indowed with as much grace as ſome be, I ſhould then haue leſſe feare, and more hope of holding out vnto the end; but (alas) I am a poore ſinful creature, full of frailties, and compaſſed about with manifold infirmities, and therefore feare my ſelfe.

For thy comfort,Anſw. thou muſt know, that Gods grace is ſufficient for thee, and his power is made perfect through weakneſſe. It is not the greatneſſe, but the truth of grace which the Lord reſpects,Matth. 12. 20. A bruiſed reed ſhall he not breake, and ſmoking flax ſhall he not quench, vntill he bring forth iudgement vnto victory. If grace in thee be ſound and true, though it be no more than a graine of muſtard-ſeed, it ſhall bee able to bring thee vnto glory.

It may be ſo,Obiect. if I could beleeue this, but I cannot be fully perſwaded of this thing.

If thou beleeue not,Anſw. yet abideth God faithfull, he cannot deny himſelfe, as the Apoſtle ſayes, 2 Tim. 2. 13.

Let no man, from this which hath beene ſpoken, grow ſecure & careleſſe, as if he were out of all feare and danger of loſing his comfort, or leſſening that grace which he hath receiued. For though it be true, that true grace cannot bee vtterly loſt, yet through pride, ſecuritie, earthly-mindedneſſe, and the like, the childe of God may fall into ſuch languiſhing fits, that the life of grace may appeare to bee vtterly extinct in him.

Suppoſe our bodies were of that temper and conſtitution, that no poiſon or infection could make a rent betwixt the ſoule & them; were it not folly, nay were it not madneſſe for any one to cut & wound himſelfe, or through miſ-dieting of himſelfe, and ſurfets, ſo to impaire his ſtrength and health, that his life ſhould bee a continuall faintneſſe and ſickneſſe. Euen ſo it is with vs, in reſpect of grace, the life of our ſoules, for that ſoule which is deſtitute of grace, is dead whiles liueth,1 Tim. 5. 6. as appeares 1 Tim. 5. 6. What though grace once ſeazing vpō the ſoule, cannot be wholly ſeparated from it? yet may it through our ſpirituall diſtempers take ſuch a ſurfet, as little ſtrength, or power thereof may euer appeare in vs. Therefore that no man may bee ſettled vpon the lees of ſecurity, or ſing a requiem vnto his owne ſoule, conſider daily what ſtrength and life is in that grace which God hath beſtowed vpon thee; leſt before thou beeſt aware of it, grace be cooled and declining in thee; which if it be, will appeare by theſe ſymptomes.

The firſt is an inordinate appetite vnto ſuch things as are noxious and hurtfull vnto the ſoule.Symptomes of declining in grace. For as our bodily health is impaired and weakened, by feeding vpon ſuch things as are in antipathie vnto our nature and conſtitution; ſo it fares with our ſoules, if wee bee bold with ſinne the ſoules bane, the ſtrength of grace growes quickly feeble in vs.

The ſecond is the abating of our ſpirituall taſte; when wee finde not the ſweetneſſe and comfort in the Word, which formerly we haue done; when we feed not vpon the Word with that deſire and appetite which once wee did, this argues ſome diſtemper in the ſoule. For as in bodily meates, when they grow vnſauoury to our pallats, it is moſt euident that our ſtomackes haue in them ſome diſtemper; ſo it is with our ſoules: if the ſame Word haue not the ſame relliſh with vs now, which ſometime it had, we may ſay there is ſome ſpirituall diſtemper.

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

Fourthly and laſtly, if there bee a cold, drowſie, and formall performance of the duties of Gods worſhip and ſeruice: when a man is not ſo cheerefull and liuely vnto, & in good duties, as of old, this argues a decaying of his ſpirituall ſtrength. As in bodily labour, when a man beginnes to giue in, when there is not that ſtrength and power in his armes, legs and back, which ſometimes hath beene, wee ſee, and ſay, nature is debillitated and weakened in ſuch a man; euen ſo, when we performe not holy duties with that zeale and ſpirituall vigour (though it may bee with leſſe ſtrength of bodie, the organes being decayed through age or ſickneſſe) which formerly we haue done, wee may feare grace is in ſome declēſion.

Conſider therefore, my brethren, I beſeech you, ſeriouſly of theſe things, that ſo you may (by the grace of God) be the better able to preuent declining, or being fallen, may remember from whence yee are fallen,Apoc. 2. 5. and repent, and doe your firſt worke.

Thus hauing acquainted you with the differences betwixt true and counterfeit grace: hauing laid downe the euidences of true grace; and thirdly, hauing ſhewed the reaſons why grace is of that excellencie & worth aboue all the world: I now come to the fourth and laſt thing which I propounded, and that is, to make ſome vſe & application of the point.

Is it ſo,Vſe 1. as hath beene proued, that grace is the beſt thing wee can partake of? Then lamentable is the blindneſſe, and pitifull is the ignorance of the greateſt part of the world, who neither ſee their want, nor yet the worth of grace. How many be there who place all happineſſe in theſe outward things, riches, honours, pleaſures, &c? Taking thoſe to be the onely happy men, whoſe bellies the Lord fills with earthly treaſures. O, he is a happie man (ſay they) he cannot doe amiſſe, hee hath the world at will. Theſe are ſuch as liue by ſenſe, Whoſe hearts goe after their eyes, as Iob 31. 7. Theſe are ſuch as minde earthly things, and therefore ſay, as Pſal. 4. 6. Who will ſhew vs any good? They encumber thēſelues with the things of this life, neglecting grace, the only thing needfull, yea, that which is of abſolute neceſſity vnto ſaluation. Is it not a thing much to be lamented, that in this glorious noone-tide of the Goſpell, people ſhould ſo dote vpon the world, as if there were no other goodneſſe vnder the Sunne, but to be great, to be honourable, to eat and drink, to take their ſports, and follow their pleaſures and profits? If Paul in his daies could not ſpeake, nor write it without griefe and weeping, to conſider how many went a madding after the world, minding earthly things; ſurely if hee liued in theſe our times, his heart would not ake, but breake, to ſee how eager people are vpō the world, how little grace is reſpected and looke after, no more than the reffuſe and parings of our nailes. Whereas, if a man had all the world, & want grace, hee hath in account nothing, but if he want all outward things, and be indowed with grace, he hath enough, for grace is ſufficient for him: yet, alas, as the Iſraelites were ſcattered vp and downe Aegypt to gather ſtubble,Exod. 5. 12. and to picke vp ſtrawes; ſo the greateſt part of the world hunt vp and downe, beat their brains, vſe their wits, and ſtretch their conſciences for thoſe things which (compared with grace) are no better than ſtraw or ſtubble. The condition of many people would bee a great deale more tolerable, (if any toleration may be of euill) if their want of grace proceeded from meere ignorāce of the price & worth, or the neceſſitie of grace: but too many there bee who are deſtitute of grace, meerly through their neglect of the means of grace; nay (which is worſe) from a graceleſſe & wicked contempt of it, ſcoffing and ſcorning the practice of it, whereſoeuer they behold it. Where ſhall a man liue, or whither ſhall hee goe, where hee ſhall not meet with ſome ſcoffing & fleering Iſmael, or ſome ſcorning Michol, to flout the practice of pietie, & tooth and naile to bring it into diſgrace? If any amongſt them be (like Saul amongſt the people) higher in matters of religion, or more forward in the practice of holineſſe than themſelues, how is hee maligned and contemned? Hee is hunched at (as Ioſeph was amongſt his brethren,Gen. 37. 4. who could not ſpeak peaceably vnto him) hee is hated of them, as Iacob was hated of Eſau, becauſe his owne works were euill, and his brothers good. 1 Ioh. 3. 12. Had not our ſweet Sauiour foretold vs of the iniquitie of theſe laſt times, we might wonder, that theſe dayes of the Goſpel ſhould bring forth ſuch prodigious monſters as theſe are. Oh let vs pitie them, and bewaile their graceleſſe cōdition. I haue read of one Marcellus, a Romane Captaine, who hauing taken Siracuſa, and entred the Citie, teares fell from his cheekes to ſee ſo great a multitude of people, and ſo goodly a Citie to be captiuated. Hath the outward and bodily miſery of others, occaſioned ſorrow in thoſe that were heathens, yea, enemies, and ſhall not we that are Chriſtians weepe and mourne to ſee ſo many ſoules, ſo many of our friends and acquaintance to be captiuated of ſinne and Satan, to periſh bodie and ſoule through the wāt of grace? Shew we our true compaſſion, not only in being affected with the miſery and danger of graceleſſe perſons, but alſo in labouring to pull them out of the ſnares of the Deuill, of whom they are captiuated at his will.2 Tim. 2. 26. Of old, Gods people were enioyned to bring home their neighbours, yea, their enemies Oxe or Aſſe, if they met them going aſtray, Exod. 23. 4. Will God haue vs to take care of Oxen and Aſſes, and not (much more) to regard the ſoules of our brethren? Let him know, that he which conuerts a ſinner from going aſtray out of his way, ſhal ſaue a ſoule from death, and ſhall hide a multitude of ſinnes, Iam. 5. 20.

Againe,Vſe. 2. is grace the moſt excellent thing we can attaine vnto? Then let this ſet an edge vpon our affections, let it be as a ſpur in our ſides to make vs mend our pace, and make more haſte after grace. If you were perſwaded of your happineſſe in the poſſeſſion thereof, if you were ſenſible of your miſery in the want of it, as Rachel cryed vnto her husband for children, Gen. 30. 1. Giue mee children, or elſe I die; ſo thou wouldeſt crie out, Lord, giue mee of thy grace, or elſe I die. I ſee how wretched and miſerable I am wanting grace: Oh what ſhall I doe, that I may obtaine grace? Be intreated therefore to throw downe thy ſelfe before the throne of grace; confeſſe thy ſins vnto the God of Grace; intreate his Maieſtie to pitie the poore confounded worke of his owne hands, by the malice of Satan and the poiſon of ſin moſt wofully defiled. Beſeech him for his Chriſts ſake, to breathe into thy emptie ſoule ſome blaſt of grace, to fill thy emptie, barren, and graceleſſe heart with the fruits of his Spirit. This earneſt deſire of thine will be a good euidence to thy ſoule of ſome good comming towards thee, of ſome ſeed of grace already ſowne in thee, it being an effect of grace to bewaile the want of grace, and to be earneſt with the Lord for a ſupply thereof. If thou wert in any bodily want or neceſſity, Towne and Countrey (peraduenture) ſhould heare, if not ring of it. Thou canſt heartily pray for, and earneſtly ſeeke out for outward neceſſaries, food, clothing, fire, &c. But to whom doſt thou make thy complaint of the want of grace? Whereas grace being the moſt excellēt thing, ſhould in the firſt place be deſired for thy ſelfe, thy wife, thy husband, thy children, &c. If thou haſt grace, thou haſt gotten a rich portion, a great poſſeſſion, thy line is falne in a faire ground. If thou ſeeſt grace wrought in the hearts of thy children, thou mayeſt be freed from carefulneſſe, or ſeeking great things for them, they haue a great, a rich portion. The Heathen could ſay that Vertue was a ſufficient Dowrie. And the Scripture ſaith, The Lord wil not famiſh the ſoule of the righteous.

But how hard a thing is it for a Miniſter of Chriſt to beat this into the heads of people, eſpecially the poorer ſort, who moſt neglect grace; and therefore they can riſe early, lye downe late, and eat the bread of carefulneſſe; they can call and crie for theſe outward things for themſelues and theirs, but how few will ſtirre one foot, or wet a finger for the obtaining of grace? How many poore ſoules neuer had any one thought tending that way? not ſo much as once dreame of the neceſſitie of grace, and therfore trouble not themſelues about it? Let all ſuch beware, leſt as a Captaine (who finding one of his watchmen which kept ſentinell aſleepe) cut off his head, ſaying, Dead I found thee, and dead I leaue thee: ſo the Lord cut off theſe with the ſword of his wrath and vengeance, leauing them for euer dead in ſinne, as he found them.

Thirdly,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 be cloyed, nor clog'd with it. Our life is a wayfare, a walke, no time of ſtanding, we muſt ſtill forwards, on and on, as thoſe that haue a great iourney to goe. As the Lord ſaid to Elias when hee found him ſitting and ſleeping vnder a Iuniper tree, Vp & eat, thou haſt a great iourney to goe, 1 King. 19. 7. So we haue a long way, & a ſhort day to finiſh it in; and therfore had need beſtirre our ſelues to purpoſe: Therefore as Paul ſaid to the Theſſalonians, 1 Theſſ. 4. 1. 1 Theſſ. 4. 1. ſo I to you: Now I beſeech you brethren, and exhort you in the Lord Ieſus, that ye increaſe more and more. Grace in the heart of Gods child, ſhould be like the waters flowing from the Sanctuarie,Ezek. 47. 3, 4. Ezek. 47. 3, 4. which were at the firſt to the ancles, and after to the knees, and ſo to the loynes, and at laſt to a great deep that could not be paſſed ouer. Though grace below and ſhallow at the firſt in vs, we ſhould ſo nouriſh and cheriſh it, that it may grow to ripeneſſe, and full holineſſe in the feare of God, 2 Cor. 7. 1. Which that wee may the better doe, obſerue theſe directions. Firſt, we muſt be careful to remoue away all euil hindring grace; and ſecondly, ſet vpon the practice of that good which will further it.

Firſt of all,Take away euill things. we muſt be carefull to plucke vp root and rinde of al ſuch weeds as may ouer-grow, choak, and hinder the proſpering of grace. One maine and ranke weed is ſpirituall pride and ſelfe-conceitedneſſe; which growes too faſt in the beſt ſoile, being watered and cheriſhed by the Deuill; who when he cannot procure the childe of God to ſtoope to his lure, and bite at his bait of impietie and profaneneſſe, then labours he to poiſon him with his owne venome, to puffe him vp and make him ſwel with pride of his gifts. He will make him proud of his knowledge, proud of his preaching, praying, &c. yea, (rather than faile) hee will make him proud of his humility, proud that he is not proud. Pluck vp this weed therefore, for it much hinders grace.1 Pet. 5. 5. God reſiſteth the proud, and giueth grace to the humble. He fills the hungrie with good things, and ſends away the full emptie, Luk. 1. 53. Humble your ſelues therfore, and the Lord will exalt you. The more humble and lowly thou art, the freer thou art from ſhaking and ouer-turning: for wee ſee low houſes ſtand faſt, when many loftie and high buildings are blowne downe & fall. The higher any hill or mountaine is, the more barren it is; for the dew and raine which waters the earth, to make it fruitfull, tarries not vpon high hils, but fals down into the valleyes, & makes them fruitfull; euen ſo the meanes of grace lighting vpon an high and lofty ſpirit, do fall from him, without ſoaking or entring into him; whereas lighting vpon the humble and lowly, they make him fertile, for the humble he will teach his way, Pſal. 15. 9. Pſal. 25. 9.

Another weede which muſt bee pluckt vp, is ſelfe-confidence, or ſecuritie. When Chriſtians begin to beare thēſelues vpon their own ſtrength, and to grow preſumptuous, the Lord oft withdrawes from them the ſtrength of his grace, and then downe they fall. Dauid was too ſelfe-confident,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 their flinching from him) if Peter had thus replied; Lord, it may be thou ſeeſt more into me, and know'ſt my heart better than I know my ſelfe; we are of our ſelues weake and fraile, ready to pull in our heads vpon euery ſtorme; but Lord, the ſpirit is willing, though the fleſh be fraile; of our ſelues we can do nothing any further than thou wilt aſſiſt vs; ſtrengthen vs therefore with thy grace, and then we will neuer flie from thee. If thus Peter had anſwered Chriſt, all had been well; but being foole-hardy, and ſelfe-confident, the Lord ſets him vpon his owne legs, leaues him vnto himſelfe; and what became of this boaſter? at the word of a Maiden he denyes and forſweares Chriſt, curſes, and damnes himſelf if euer he knew him. Thus when Gods children grow careleſſe, too confident, or are ouer-takē with a dead ſleep of carnall ſecurity, the Lord oft ſtands by, lets Satan looſe, and layes the reines vpon their owne necks, whereby they come oft-times to be ouer-taken with groſſe and ſhamefull ſins: the Lord in wiſdome vſing (as bodily Phyſicians oft doe) deſperate medicines and remedies, for the curing of ſome deſperate diſeaſe preuailing in them, or growing vpon them. Again, there is another weed to be plucked vp, and that is Inſinceritie, if I may ſo call it; the want of truth and vprightneſſe of heart: call it Hypocriſie, if you wil, that ſtinking weed, which like the wilde Gourd,2 King 4. 40. ſowred all the Pottage, 2 King. 4. 40. The Lord loueth truth in the inward parts, and loathes the contrary. Vprightneſſe and ſincerity helpes forward the worke of grace, as appeares, Pſal. 84. 11. The Lord will giue grace and glory, and no good thing will he with-hold from them that walke vprightly. The want of vprightneſſe will make grace to wither. It is not poſſible for that tree to ſtand long, which is rotten at the root, it may for a while ſeeme freſh and greene, but as it takes no root downeward, ſo it will not (long) beare fruit vpward, for 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 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, might haue done wel, if riches had not been; not that riches are the cauſe, but an occaſion of their miſcarrying! What parted Chriſt, & that hopeful young man in the Goſpell? Mat. 19. was it not the loue of riches? Many haue begunne well in their youth, and giuen good hope, but in their age haue growne cold, through the loue of the world.Iob 31. 7. If once mens hearts begin to goe after their eyes, and to be ſet vpon the world, twenty to one but grace goes to decay in them; for the world wil afford a man little time to exerciſe thoſe things which hold vp the life of grace; as prayer, reading, hearing, &c. If the world hath ſeazed 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, leſt they ſtrike into thee, and would thee; remember alwayes that they are thornes, good in their lawfull vſe, and when they are rightly husbanded, but otherwiſe noxious and hurtful. They are thornes, they will ouer-grow and choak all good things that grow neere them, if they be let alone.

Againe, there be many bad humours, fooliſh and noyſome luſts which muſt be purged out of the heart, or elſe grace will neuer thriue nor proſper in it; to wit, enuy, hatred, malice, guile, diſſimulation, filthineſſe, euill ſpeakings, & the like, which corrupt goodneſſe. Therefore S. Peter exhorting his brethren, to whom hee wrote, to embrace the ſincere milke of the Word, that they might grow therby, prepares 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 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 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 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 fire into his boſome, & not burne? liue amongſt, or delight to be with the wicked, and not be vngodly? Doſt thou not know that a little leauen will ſowre the whole lumpe? And as the old ſaying is, One ſcabbed ſheepe infects the whole flocke. Therefore ſay as Dauid, Pſal. 119. 115. Away from mee yee wicked, I will keepe the Commandements of my God, Pſal. 119. 115. If thou wouldeſt haue grace thriue in thee, Be a companion of thoſe that feare God and keepe his Precepts, Pſal. 119. 63. For euil men & deceiuers grow worſe and worſe, 2 Tim. 3. 13. deceiuing, and being deceiued. Now as theſe euils muſt be auoided, ſo (if you would grow in grace) good things muſt be practiſed; as the means to procure health of body is firſt to purge out malignant humours, and then to take cordialls, and to obſerue a good diet.

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

Secondly, vſe the ſocietie of Gods people, by whoſe example you may bee incouraged to godlineſſe, and by whoſe means you may bee furthered in the way of happines. Firebrands being laid together and blowne, will increaſe their heat & light; ſo doth 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.

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

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

Fourthly, if thou deſireſt to increaſe thy ſtocke of grace, ſet thy grace on work,Prou. 10. 4. let it not be idle. The diligent hand maketh rich, ſaith Salomon, Prou. 10. 4. And,Pro. 14. 13 in all labour there is abundance, Prou. 14. 13. I dare boldly ſay, it is in nothing more true, nay in nothing ſo true, as in the approuement of grace; vſe grace and haue, yea, increaſe grace. That ſeruant which vſed and improued his Maſters Talents, gained by thē, & increaſed them. Whereupon Chriſt inferred,Matth. 25. 29. Mat. 25. 29. Vnto euery one that hath, it ſhall bee giuen, and he ſhall haue abundance. Inſtruments and veſſels, for want of vſe, doe (oft-times) grow worſe, and vnſeruiceable. Gifts and graces of the Spirit, are bettered by improuing them; according to the 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 by thee, or beſtowed vpon thee, for the increaſe of grace.1 Cor. 3. 6. For Paul may plant, and Apollos may water, but God muſt giue the increaſe, 1 Cor. 3. 6. without his bleſſing all meanes are but naked and empty. He is the Author and perfecter of euery good thing begun in any. Hence it is that the Apoſtle prayes for the Philippians 1. 9. that their loue may abound more and more. And that the Coloſsians 1. 9. may bee fulfilled with knowledge, and verſ. 10. fruitfull in all good works. Teaching vs, that prayer is the only helpe to obtaine increaſe of any good from God.

Now becauſe of the deceit̄fulneſſe of our hearts, and the abundance of ſelfe-loue, which abides in the beſt of Gods children, we are too readie to flatter, & to thinke too well of our ſelues, taking oft-times mole-hils for mountaines; it will not bee amiſſe to make ſome priuie ſearch, whether wee finde any growth of grace in vs, or whether it ſtand at a ſtay, or bee in declenſion. A ſhame it will be for al ſuch as liue vnder the meanes, vpon whom God doth daily beſtow coſt, watering them with heauenly dewes, if they thriue not. If grace bee true and not counterfeit, more or leſſe, ſome way or other it will grow. For to ſay truth, it is only the good heart that groweth and brings forth fruit: and euill heart may giue ſome 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 abideth in me, and I in him, the ſame bringeth forth much fruit. Well then, ſeeing the Lord hath planted vs amongſt the riuers of waters, let vs take a view of our growth & fruitfulnes.

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

Secondly, thou mayeſt know thou groweſt in grace, by thine appetite to Gods ordinances. Doeſt thou taſte more and more ſweetneſſe in the Word? Is prayer more and more delightful to thy ſoule? Doſt thou receiue more & more comfort by the 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 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 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.

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

But may not a graceleſſe & wicked heart find ſweetneſſe in Gods ordinances?Obiect. Ezekiel had a pleaſant voice in the eares of the wicked, Chap. 33. 32. So Herod heard Iohn Baptist gladly. And the temporary beleeuer, who reſembleth the ſtony ground,Matth. 13. 20. heareth the Word, and receiueth it with ioy, Mat. 13. 20. And Heb. 6. 4. Some that fall away, may taſte of the heauenly gift. And verſ. 5. taſte of the good Word of God, and the powers of the world to come. How then is the taſte of the godly diſtinguiſhed 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. A wicked man may taſte of Gods ordinances, but hee eates them not, hee feeds not vpon them, hee doth not digeſt them, they make no good bloud, no ſpiritual health or ſtrength in him, he quickly vomits them vp againe, ſo as his ſoule thriues not by them; whereas the good heart receiues the Word & thriues by it,Luke 8. 15 For hee brings forth fruit with patience.

Fourthly,Vſe 4. if there be that excellencie in Grace, this makes wonderfully for the comfort of all Gods children, in regard of many high fauours, and ſingular priuiledges which they haue a right vnto. Firſt of al, this may comfort them in and againſt all thoſe tentations, whatſoeuer doe or may befall them, either in reſpect of their kind & nature, or in reſpect of their ſtrength and meaſure. Euery one feeleth moſt where and how his ſhoo doth pinch him; and therfore in the agony of his ſoule cries out (I know it to be true) Neuer poore ſoul tempted as I am tempted, & ſpeaks in the language of the Church, Lam. 1. 12. Behold and ſee; if any ſorrow be like to my ſorrow▪ for thy comfort conſider what Paul ſpeaks to the Corinthians, as weak & as foulely defiled as thou haſt been, 1 Cor. 10. 13.1 Cor. 10. 13. There hath no tentation taken you, but ſuch as appertaineth to men; and God is faithfull, which wil not ſuffer you to be tempted aboue that you be able, but will euen giue the iſſue with the tentation, that you may be able to beare it. Chriſt praying, that if it were poſſible the cup might paſſe from him, offered vp prayers & ſupplications with ſtrong crying and teares vnto him that was able to ſaue him from death, Heb. 5. 7. & was alſo heard in that which he feared. Hee was, and he was not heard; not heard, becauſe not exempted 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 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 the power of it ſhall be weakned and abated, or elſe our ſtrength to beare it, ſo increaſed, that we ſhal by the help of his grace, be able to wade thorow & ouercome it. For God knows our ſtrength, and what our backes are able to beare, and therfore doth ballance and proportion the tentation to the ſtrength of his children; weaklings or younglings he will not ouer-load with ſuch burthens as may breake their backes, or cruſh them to pieces; they ſhall haue light tentations. Whereas his ſtrong ones haue ſtrong trialls; yet no other than ſuch as they ſhall manfully vndergoe, without fainting vnder them, though not without the feeling of the ſmart of them. So that as they haue iuſt cauſe to crie out with S. Paul, O wretched man that I am, who ſhall deliuer me from the body of this death? So alſo in experience of Gods gracious aſſiſtance, no leſſe cauſe to breake forth into thankfulneſſe, and to triumph with Paul, ſaying, I thanke my God through Ieſus Chriſt, &c. For is God the God of Paul only? Is his grace ſufficient only for Paul, or ſome few other ſpecially beloued, indowed with ſupereminent graces? Is he not alſo our helpe, our ſtrength, hee that yeelds ſufficiencie of grace to euerie poore ſinner, that truſteth in his goodneſſe, & beleeueth in his promiſe? Surely yes; for the Lord is nigh vnto all that call vpon him, hee alſo will heare their cry and will helpe them, Pſal. 145. 18, 19.

Secondly, this may wonderfully comfort vs againſt the outward croſſe, as well as the inward tentation. The way to heauen (we know) is not ſtrowed with ruſhes and violets, but beſet with thorns; a rough, narrow, and troubleſome way, whereupon many of Gods childrē are diſheartned, and are ready to faint vnder the croſſe, when it lyes any thing heauie vpon them. If theſe had eyes to ſee, and hearts to conſider of the excellency and ſufficiency of grace, which makes vs willing to vndergoe whatſoeuer the Lord will lay vpon vs, well content with the Lords ordering and diſpoſing of vs; they would reioice in heauineſſe, and be comforted againſt the croſſe. It may be thou thinkeſt thy troubles are ſuch, as thou ſhalt neuer bee able to ouercome, & therfore art ready euen to faint vnder thē, and giue ouer in the plain field. Oh but conſider the excellencie of grace, wherewith the Lord hath hitherto ſupported thee in thy afflictions! Hath not God ſaid, I will not faile thee, nor forſake thee, Heb. 13. 5. Hath he not ſaid, My grace ſhall be ſufficient for thee?

What though thou beeſt plunged into a gulfe of ſorrow through manifold afflictions which haue befallen thee?1 Pet. 1. 6. ſo that for a ſeaſon thou art in heauineſſe through them; yet through the power of grace thou ſhalt be able to hold vp thy head from ſinking, yea to reioyce in the end with ioy vnſpeakable and glorious, 1 Pet. 1. 8. What though the Deuill ſwell & rage againſt thee? What though his wicked inſtruments doe combine and bandie themſelues againſt thee, ſeeking to ſpoile thee of all outward and inward comfort? What though thy neereſt and deareſt friends doe now turne away their faces from thee, yea, hate and abhorre thee as an out-caſt & alien? Let Dauids comfort be thine, who being in great ſorrow becauſe of the rage of the people which intended to ſtone him, comforted himſelfe in the Lord his God, 1 Sam. 30. 6. So doe thou comfort thy ſelfe in the grace of God. Hath he beſtowed his loue vpō thee? Hath he giuen thee of his grace? Though thy outward calamities be neuer ſo many, neuer ſo great, though thine enemies be neuer ſo mighty, neuer ſo powerfull, yet ſtronger is he that is in thee, than he that is in the world, 1 Ioh. 4. 4. If God grace thee, what though all the world ſhould caſt the dung of reproch in thy face to diſgrace thee? If he loue thee, his loue is better than life, and he will keepe thee from taking infection or hurt, from the rage and malice of all the world that hate thee.

Laſt of all, the conſideration of that which hath beene ſpoken concerning the excellencie of Grace, may comfort thee againſt the dregs and reliques of corruption, and the remnants of the old man yet abiding in thee, which, it may be, doe ſo perplex thy ſoule, and wound thy conſcience, that thou groneſt vnder this preſſure, and cryeſt out with Paul, 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, becauſe of the grace of God abiding in thee: For ſinne ſhall not haue dominion ouer you: for ye are not vnder the Law, but vnder Grace, Rom. 6. 14. It is a good ſigne there is life, where wounds do bleed & ſmart; the griefe of thy ſoule for ſin, argues the life of grace abiding in thee; for thoſe that are dead in ſins, feele no ſmart, are not grieued with corruption. Sin is not ponderous in the heart and cōſcience of graceleſſe perſons; becauſe it is in its proper elemēt & place, where it is welcomed and entertained, where it liues and raignes. Therfore, if at any time thou feeleſt (as which of Gods childrē feel not?) a rebellious law in thy 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, abhorring its ſelfe, and lying at the very brinke of deſpaire, ready to be ſwallowed vp of Death and Hell, conſulting and reſoluing to try whether hell torments, or the helliſh pangs of an afflicted conſcience were more tolerable; I ſay, a poore ſoule in ſuch a deſperate condition, hath by the ſtrength of grace beene brought back from death to life, and as it were from hell to heauen, receiued new, or reuiued againe its old comfort, beene at defiance with ſin and Satan, challenged Hell and Death, and bid them doe their worſt, ſaying, Who ſhall ſeparate me from the loue of God? Rom. 8. 38. &c. Therefore yeeld not either to thine owne corruptions, or Satans tentations, though they haue got thee on the hip, & giuen thee the foile. Set ſpeedily vpon the repairing of grace, and making vp thoſe breaches which ſinne hath made in thy ſoule & conſcience. A good husband, as hee hath a care to keepe his houſe wind-tite and water-tite, ſo if through the violence of any ſtorme or tempeſt, any thing be blowne down or rent, he ſpeedily ſets vpon the repairing of it, leſt through negligence & delayes, things grow worſe and worſe: euen ſo deales euery good man with his own ſoule: if any thing be amiſſe, or out of order, he lets not all runne to ruine, but ſpeedily ſets vpon the repairing and amending of that which is any way weakened in him.

Now vnto him that is able to keepe you,Iude 24. 25 that yee fall not, and to preſent you faultleſſe before the preſence of his glory; that is, To God only wiſe, our Sauiour, bee Glory, and Maiestie, and Dominion, and Power, both now, and for euer. Amen.

FINIS.