A Touch-Stone of Grace, Treatise · Part 2 – Part 3
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 vntounto, 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. 17let him be a new creature. Sometimes, Calling, as in diuers places of Scripture,Rom. 9. 24. Rom. 9. 24. Euen vsus whom he hath called. 2 Pet. 1. 10. Wherefore brethren, giuegive rather diligence to make your calling and election ſure. Sometimes, Sanctification, 1 Pet. 1 2as 1 Pet. 1. 2. Elect according to the foreknowledge of God the Father, vntounto ſanctification of the Spirit. All which places tend to this purpoſe, to let vsus know, that we are then ſpirituall, renued, or borne againe, effectually called and ſanctified, when the work of grace is truly wrought in vsus: Which work ſooner or later, more or leſſe is wrought in eueryevery 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 eueryevery 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 eueryevery 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 hauehave I in heauen but thee? Pſa. 73. 25.I hauehave 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 vponupon vsus, for our iniquities and tranſgreſſions. Therefore if thou wouldeſt hauehave 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 eueryevery one that liues within the pale of the Church, ſeemes to hauehave, we are to vnderſtand, that this knowledge, if it be meerely theoricall, will not ſaue vsus; 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. GiueGive 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 vntounto 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 vsus,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 vponupon 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 vntounto 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 hauehave 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 vntounto 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 hauehave beene brought home to Chriſt, by the great knowledge of many who hauehave 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 hauehave 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, eueryevery 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 vntounto eueryevery 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 vponupon 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 vntounto 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 vntounto vsus, 1 Cor. 2. 12that we might know the things that are giuen to vsus 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 hauehave no leaſure, or that they hauehave 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 hauehave 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 louelove 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 vponupon our appetite, and make vsus 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; vvhichwhich vvhen they hauehave gotten, they hauehave 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 vnderunder any one ſinne, in them. It is ſaid of the Theſſalonians,1 Theſſ. 1. 5. That the Goſpell was vntounto them not in word onelyonly, 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 hauehave 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 vntounto 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 eueryevery man to profit withal, 1 Cor. 12. 7. EueryEvery good diſpoſer of the grace of God, as he hath receiued the gift, 1 Pet. 4 10will 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 vntounto 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 vntounto 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. 111. Pet. 2. 11. Thy luſts are too ſtrong of themſelues, adde not thou more ſtrength vntounto them, by yeelding vntounto 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 vntounto any kind of impiety, yea to any error, euen vntounto 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 hauehave known the way of righteouſneſſe, than to turne away from that holy commandement giuen vntounto 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 hauehave ſinne, but now yee ſay, We ſee, therefore your ſinne remaineth.