A Touch-Stone of Grace, Treatise · Part 6

A Touch-Stone of Grace · Treatise · Part 6

p. 164A fourth Euidence of Grace.

A Fourth Euidence of Grace,Obediēce to Gods will. is obedience vntounto the wil of God. The Lord by his Prophet tells vsus, that thoſe which are taken into couenāt with him, ſhall hauehave his Spirit put into them, and he will cauſe them to walk in his Statutes, Ezek. 36. 27.Ezek 36:27to keepe his iudgements, and doe them. Hence it is that the Apoſtle ſayes, Wee are elect through ſanctification of the Spirit vntounto obedience, 1 Pet. 1. 2. Vnfained obedience vntounto 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 p. 165appeare in the life and conuerſation. Heartie obedience doth diſtinguiſh a ſound heart from an hypocrite. To abound in knowledge, to hauehave 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.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, p. 166which will bring vsus vntounto 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 onelyonly, 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 p. 167meat 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 eueryevery 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 p. 168doth pitch vponupon Gods wil, adheres vntounto 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 hauehave 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 vntounto Dauids will? Or was Dauids will moued vnwillingly, when hee intreated the Lord to knit his heart vntounto him, Pſal 86. 11Ps 86:11that p. 169he 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 vntounto them, that they can doe no other? Surely no, for the power and ſtrength of grace in them, will giuegive them no p. 170leaue 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.John 8:36 which muſt make vsus 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 vponupon 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 p. 171hearing of threatnings, as well as Hezekiah? 1 King 21. 27.1 Kgs 21:27in 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 p. 172is 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 hauehave reſpect vntounto all thy Commandements! For he that is bound to one, is bound vntounto all;Iam. 2. 10.Jas 2:10 and he that offendeth in one, is guiltie of all, Iam. 2. 10. Whereas counterfeit grace picks and p. 173culls out heere and there, ſuch precepts as ſtand with eaſe or profit. It will boaſt with Saul, and ſay, I hauehave 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 hauehave beene p. 147manifeſted 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.

2Againe, 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 vntounto euill, for he reſolues and labours to doe righteouſneſſe at all times,Pſal. 106. 3.Ps 106:3 Pſalm. 106. 3. Gods Commandements are not grieuous, but delightfull vntounto him: and therefore as it is ſaid of Hezekiah, 2 King. 18. 6. He cleaues to p. 175the Commandements of God, and departeth not from them. Whereas the obedience of the hypocrite is like vntounto 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 p. 176of 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 vsus 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 vntounto himſelfe, and wanting the efficacious preſence & aſſiſtance of Gods grace, was ſo quickly, ſo p. 177eaſily drawne to ſin; much more the corrupted children of ſinful parents, who are but in part ſanctified, and hauehave too much affinity with ſin, are eaſily brought to diſobey God, if he help vsus not with his Spirit againſt the motions of ſin, and back vsus 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 vsus p. 178our 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 vsus his Spirit, as ſometimes he took the wheeles from Pharaohs charrets, downe wee fall preſently. How quickly did Peter fal, being left vntounto himſelfe?

2Secondly, the Lord doth this, to humble and abaſe vsus, 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 vntounto him, though the reſt of the Apoſtles ſhould flinch, and fall off p. 179from him; but they ſtand, when he falls to his greater ſhame and deeper humiliation.

Thirdly, the Lord doth 3this, to make vsus the more watchfull ouer our ſelues: that we be not too bold or ſecure, & ſo through ſelfe-confidence and carnal preſumption ruſh vponupon occaſions, and tentations vntounto euill, as Peter did, who would needs aduenture into the High Prieſts Hall, in confidence of his owne ſtrength, where (being left vntounto 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, p. 180when they might keepe out.

4Fourthly, the Lord doth this, to bring them cloſer vntounto 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 vntounto it ſelfe, it fall againe!

5Fifthly, the Lord doth this, to worke in vsus a tender-heartedneſſe, & compaſſionate feeling of our brothers frailty and weakneſſe, p. 181that we do not beare our heads too highly ouer him, looke too bigly vponupon 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,foreign. Gal. 6. 1.) with the Spirit of meekneſſe, conſidering our ſelues, being of the ſame metall and making; who either hauehave or may in the like manner be tempted as our brother hath beene.

Sixthly and laſtly, that 6ſo we may louelove the Lord the more for reſtoring of vsus, and lifting vsus vp when we were fallen. Now the childe of God being for theſe or ſome ſuch like other p. 182cauſes left vntounto 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.

p. 183Thirdly, a gracious heart 3obeyeth willingly and cheerfully, he yeelds a hartie obedience, Rom. 6. 17. Ye hauehave obeyed frō the heart. Rom. 6. 17.Rom 6:17Hee 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 p. 184cheerefull 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. 2.1 Pet 5:2but 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, p. 1852 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.Prov 23:26and it is not the outward action, but the inward intention of the heart which the Lord looks vponupon, let vsus 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 vsus endeuour to bring forth fruit with patience.

A fourth difference lies 4in ſincerity and ſingleneſſe p. 186of 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. 9.1 Chr 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. 61 Kgs 3:6 He walked before the Lord in truth and vprightneſſe. EueryEvery 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 vponupon his owne head, & making ſure work for his poſterity after him, p. 187than 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 eueryevery mans conſcience in the ſight of God, 2 Cor. 4. 2.2 Cor 4:22 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 p. 188perfect 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 p. 189auailes 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 p. 190loſeſt 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 vntounto ſound obedience. conſider of theſe motiues.

1Firſt, know that vntil thou findeſt thy heart inclined, and thy wil framed to this obedience, which I hauehave formerly ſpoken of, thou art no friend of Chriſts;Ioh. 15. 14.John 15:14 Yee are my friends (ſaith Chriſt) if ye do whatſoeuer I command you. Many p. 191can bee content to receiue good by Chriſt, and to account him their Ieſus; but few returne louelove and duty vntounto Chriſt, by acknowledging him their Lord, in keeping his Word, obeying his wil, & doing whatſoeuer hee commandeth them.

Secondly, thou wanteſt 2(as hath beene formerly proued) ſound euidence of thy regeneratiō; for whom God reneweth, he ſanctifieth throughout; he fills him with the ſeeds of righteouſneſſe, ſo as his life is fruitful in obedience.

Thirdly, the richer thou 3art in obedience, the more bountiful wil the Lord be in rewarding. He that gained p. 192fiue talents, had the rule ouer fiue Cities: For eueryevery one ſhall receiue according to his worke, Rom. 2. 6.

4Fourthly 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 hauehave 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, p. 193whether 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 vntounto 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 p. 194thy ſins bleeding to death, and gaſping in thee? Is thy heart ſet againſt eueryevery 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 vponupon 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 p. 195found! 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 hauehave trifled away the day of grace, turned the grace of God into wantonneſſe, receiued the grace of God in vaine, ſo as they hauehave 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, p. 196profits 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 giuegive for one dram of grace? How happy wouldeſt thou take p. 197thy 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, p. 198and 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 hauehave ſpoken of the euidences of true Grace. I now p. 199come (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 onelyonly thing which giues content to the heart and minde of a Chriſtian, in eueryevery eſtate and condition whatſoeuer God hath placed him. Contentment is the thing which eueryevery 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 p. 200vnwearied and vnlimited deſires and affections, hunt after the honors and pleaſures of this world, but to ſatisfie their deſires, and (as they ſuppoſe) to giuegive 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 giuegive themſelues content, and to pleaſe their mindes? For if you aske them a reaſon of their practice, they will p. 201tell 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.Isa 55:2and labour for that which ſatisfieth not? Is it poſſible that vanity, and vexation of ſpirit, ſhould giuegive content to the heart of man? All things vnderunder the Sunne are no better, no other than vanity, if wee will beleeue the Preacher, Eccleſ. 1. 14. OnelyOnly grace is that liuing water, or water of life,Ioh. 4. 14.John 4:14 of which whoſoeuer drinkes, ſhal neuer thirſt, Iohn 4. 14.

Grace teacheth vsus in p. 202eueryevery eſtate and condition to be content,Phil. 4. 11.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 vsus, 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 p. 203our 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.Phil 4:13 we are able to doe all things through the helpe of Chriſt which ſtrengthens vsus, 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.Lam 1:12 Behold and ſee, if there be any ſorrow like vntounto p. 204my ſorrow which is done vntounto mee: thus is hee ready to ſinke vnderunder his burden, were he not ſupported by the grace of God, who being faithfull, 1 Cor. 10. 13.1 Cor 10:13will no ſuffer his to bee tempted aboue that which they are able to beare, but will giuegive 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.Isa 40:31they 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 eueryevery triall and affliction whatſoeuer. In wrongs & p. 205iniuries it makes a man to ſit down without reuenge: in afflictiōs, to lay his hand vponupon his mouth, & not repine, or murmure, but to be as a man dumbe: in eueryevery 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 p. 206within vsus, and without vsus (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 vntounto vsus: weakneſſe of ability to moue one foot forward in the way, much leſſeable to encoūter with thoſe difficulties, which (through the allurements p. 207of the world, and the ſubtiltie of that old Serpent, and rage and malice of the Dragon) will be laid before vsus: 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.Jer 32:40 Ierem. 32. 40. and Ezek. 36. 27. and to runne with patience the race p. 208that is ſet before vsus, 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. 8.1 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. 29Deut 5:29O 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, p. 209and 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.Prov 3:16Prov 3:17 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 vntounto you. Outward bleſſings p. 210attend vponupon 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 vsus 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, hauehave 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 eueryevery day, and hath more than enough?Pſal. 73. 12.Ps 73:12 Loe (ſayes Dauid, Pſal. 73. 12.Ps 73:12Pſal. 73. 12.) theſe are the wicked, they proſper and increaſe in riches.

p. 211For anſwer to both theſe Obiections,Anſw. know firſt, that the promiſe of temporall good things is but conditionall; when they are expedient for vsus, 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 vsus dote vponupon, or to delight in the things of this world more than in him, he will p. 212cut vsus 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 hauehave vsus to minde riches more durable, and labour for the food that periſheth not, Luk. 12. 33.Luke 12:33and for the bag that will neuer wax old, Luk. 12. 33. Or elſe the Lord takes from vsus temporall riches, to beſtow vponupon vsus ſpirituall good things, which he ſees will not thriue nor proſper, where the other are. Or it may be he ſees p. 213we 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 vponupon 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 p. 214is not mercenary, but that they can louelove, 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 vntounto them,Iob 1. 21.Job 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 hauehave, 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 hauehave a greater portion of theſe outward things thā Gods deare children; It is not p. 215that God regardeth the rich more than the poore, Iob 34. 19.Job 34:19Iob 34. 19. but deales with them, as it is ſaid King Eutraples did with his enemies whō he moſt hated; heaps moſt riches vponupon them, thereby to plunge them into tentations & ſnares; to fill them with many fooliſh & noyſome luſts,1 Tim. 6. 9, 10.1 Tim 6:91 Tim 6:10 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. 22Ps 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 p. 216graceleſſe perſons; for whatſoeuer they hauehave, they hold a wrong tenure, they hauehave 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. 25Ps 37:25 I hauehave beene young, and am old: yet ſaw I neuer the righteous forſaken, nor his ſeed begging bread, Pſal. 37. 25. Bleſſed is p. 217the man that feareth the Lord, and delighteth greatly in his Commandements. His ſeed ſhall bee mightie vponupon earth: the generation of the righteous ſhall bee bleſſed, Pſa. 112. 1, 2.Pſal. 112. 1, 2, 3.Ps 112:1Ps 112:2Ps 112:3 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 p. 218armes doe dodder through weakneſſe, his knees and thighes doe buckle vnderunder him, as vnable to ſupport his vnwieldy body: when age and time hauehave 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.Ps 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 p. 219age, they ſhal be fat and flouriſhing. Iob 17. 9.Job 17:9The 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 p. 220Spirit. 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 vponupon 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 p. 221deſire 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 vsus 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. 5.1 Tim 4:5 if he be a graceleſſe perſon; all theſe things (good in themſelues) wil proue curſes & ſnares vntounto him, and ſuch as wil further his cō demnation in the day of Iudgement. It is Grace p. 222which 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 vsus vntounto glory. Grace is the firſt fruits of glory, and as it were the earneſt of our eternall inheritance: p. 223for all the gifts of grace beſtowed vponupon vsus here, do tend and make for the fitting, and preparing of vsus 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; onelyonly grace herein hath its precedencie and excellencie aboue al earthly things, it neuer wholly leaues vsus, but prepares vsus and brings vsus vntounto glory. Grace is heauen vponupon p. 224earth:foreign, ſo taken, Titus 3. 5.Titus 3:5 and therefore they which follow Chriſt in the regeneration, ſhall ſit in the throne of glory, Mat. 19. 28.

Grace prepares vsus for glory two maner of waies.

Firſt, by remouing thoſe euils which may hinder vsus.

And ſecondly, by enabling of vsus to practiſe thoſe good things which may further vsus. The grace of God which bringeth ſaluation vntounto al men, hath appeared, and teacheth vsus 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 p. 225here 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 vsus 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 vsus that he was ſent to preach vntounto the Gentiles,Act. 26. 18.Acts 26:18 To turne them from darkneſſe to light, and from the power of Satan, vntounto p. 226God. Such as liue in darkneſſe vnderunder 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 vsus, helpes vsus 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 vsus to glory!

Let this comfort vsus againſt that cōfortleſſe doctrine of falling away frō grace. Conſider we from whom grace proceeds; euē p. 227from 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 hauehave ſtrong corruptions within vsus, and mighty and ſubtill tentations without vsus, and therefore like to fall away.

True,Anſw. if there were not an higher power, and a ſtronger arme than our owne to ſupport vsus. Our p. 228help ſtādeth in the name of the Lord. We are ſtrong in the power of his might, For it is God which ſtabliſheth vsus in Chriſt, and hath anointed vsus, 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:

1Firſt, the promiſes of God, Ier. 24. 7. I will giuegive 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 vntounto the whole p. 229Church, 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 vntounto 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 2frō the attributes of God; his power, his faithfulneſſe and conſtancie. If any of p. 230thoſe 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 vsus, Eſa. 43. 13.Isa 43:13Eſay 43. 13. I will doe it, and who ſhal let? Again, Eſa. 46. 10.Eſa. 46. 10.Isa 46:10 My counſell ſhall ſtand, and I will doe whatſoeuer I will. Chriſt alſo tels vsus, Ioh. 10.Ioh. 10. 29.John 10:29 My Father which gaue them me, is greater than all, and none is able to take thē out of my Fathers hand. p. 231For, ſayes Peter, we are kept by the power of God through faith vntounto ſaluation, 1 Pet. 1. 5.

And, for his faithfulneſſe, that Wizard Balaam could ſay, Numb. 23. 19.Num 23:19Numb. 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 vntounto himſelfe a Church, againſt which the gates of hell ſhould neuer be able to preuaile, thought it fit to lay the foundation p. 232of 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. 19.2 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.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, p. 233Hebr. 7. 25.Heb. 7. 25.Heb 7:25 Hee is able perfectly to ſaue all thoſe that come to God by him, Iude 24.Iude 24.Jude 1:24 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. 14Heb 10:14Hebr. 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. 15John 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 p. 234they 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.Heb 7:25 ſeeing hee euer liueth to make interceſſion for vsus, 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.Eph 1:13 are ſealed with the holy Spirit of p. 235promiſe, Epheſ. 1. 13. which ſealing is not for a day, a month, or a yeare, but for euer,Eph. 4. 30.Eph 4:30 vntounto 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 Dan. 6. 8. Leſt the Diſciples ſhould come by night and ſteale Chriſt out of the ſepulchre wherein hee was laid,Matth. 27. 66.Matt 27:66 They went and made the ſepulchre ſure, and ſealed the ſtone, Matth. 27. 66. When wee hauehave 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, p. 236that 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.Eph 1:14vntill the redemption of the poſſeſsion purchaſed vntounto the praiſe of his glory. Now the nature of an earneſt (we know) is to binde any contract or bargain, and to giuegive 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.

p. 237Now 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 vntounto 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 vntounto the Lord, that hee would reſtore vntounto him the ioy of his ſaluation,Pſal. 51. 12.Ps 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, hauehave beene thus earneſt with the Lord in prayer?

p. 238Again, 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 hauehave 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 p. 239worke in thee, Phil. 1. 6.Phil 1:6will 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 hauehave; or if I were indowed with as much grace as ſome be, I ſhould then hauehave leſſe feare, and more hope of holding out vntounto 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 p. 240the truth of grace which the Lord reſpects,Matth. 12. 20.Matt 12:20 A bruiſed reed ſhall he not breake, and ſmoking flax ſhall he not quench, vntill he bring forth iudgement vntounto 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 vntounto 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 p. 241and 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 p. 242impaire his ſtrength and health, that his life ſhould bee a continuall faintneſſe and ſickneſſe. Euen ſo it is with vsus, in reſpect of grace, the life of our ſoules, for that ſoule which is deſtitute of grace, is dead whiles liueth,1 Tim. 5. 6.1 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 vsus. Therefore that no man may bee ſettled vponupon the lees of ſecurity, or ſing a requiem vntounto his owne ſoule, conſider daily what ſtrength and life is in that p. 243grace which God hath beſtowed vponupon 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 1appetite vntounto ſuch things as are noxious and hurtfull vntounto the ſoule.Symptomes of declining in grace. For as our bodily health is impaired and weakened, by feeding vponupon ſuch things as are in antipathie vntounto 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 vsus.

The ſecond is the abating 2of our ſpirituall taſte; p. 244when wee finde not the ſweetneſſe and comfort in the Word, which formerly we hauehave done; when we feed not vponupon 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 hauehave in them ſome diſtemper; ſo it is with our ſoules: if the ſame Word hauehave not the ſame relliſh with vsus now, which ſometime it had, we may ſay there is ſome ſpirituall diſtemper.

3Thirdly, when we brook not, when wee digeſt not the Word as well as formerly p. 245we hauehave 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 4there bee a cold, drowſie, and formall performance of the duties of Gods worſhip and ſeruice: when a man is not ſo cheerefull and liuely vntounto, & in good duties, as of old, this argues a decaying of his ſpirituall ſtrength. As in bodily p. 246labour, when a man beginnes to giuegive 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 hauehave 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 p. 247able to preuent declining, or being fallen, may remember from whence yee are fallen,Apoc. 2. 5.Rev 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 p. 248blindneſſe, 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 onelyonly 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 vsus any good? They encumber thēſelues p. 249with the things of this life, neglecting grace, the only thing needfull, yea, that which is of abſolute neceſſity vntounto ſaluation. Is it not a thing much to be lamented, that in this glorious noone-tide of the Goſpell, people ſhould ſo dote vponupon the world, as if there were no other goodneſſe vnderunder 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 p. 250our 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.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 p. 251for 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, p. 252where 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.Gen 37:4 who could not ſpeak peaceably vntounto 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 p. 253vsus 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 vsus pitie them, and bewaile their graceleſſe cōdition. I hauehave 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 p. 254many 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. 26.2 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 hauehave vsus to take care of Oxen and Aſſes, and not (much more) to regard the ſoules of our p. 255brethren? 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 vntounto? Then let this ſet an edge vponupon our affections, let it be as a ſpur in our ſides to make vsus 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 vntounto her husband for children, Gen. 30. 1. GiueGive mee children, or elſe I die; ſo thou wouldeſt crie out, Lord, p. 256giuegive 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 vntounto 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 p. 257will 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 p. 258for 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 hauehave 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 p. 259neglect 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: p. 260ſo 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 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 hauehave their ſatiety, and wee may bee cloyed with them; whereas in grace there is no nimiety, a mans heart cannot p. 261be 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 hauehave a great iourney to goe. As the Lord ſaid to Elias when hee found him ſitting and ſleeping vnderunder a Iuniper tree, Vp & eat, thou haſt a great iourney to goe, 1 King. 19. 7. So we hauehave 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 4:11 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, p. 262ſhould be like the waters flowing from the Sanctuarie,Ezek. 47. 3, 4.Ezek 47:3Ezek 47:4 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 vsus, 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 vponupon the practice of that good which will further it.

Firſt of all,Take away euill things. we muſt be p. 263carefull 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, p. 264(rather than faile) hee will make him proud of his humility, proud that he is not proud. Pluck vp this weed therefore, for it much hinders grace.1 Pet. 5. 5.1 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 p. 265waters the earth, to make it fruitfull, tarries not vponupon high hils, but fals down into the valleyes, & makes them fruitfull; euen ſo the meanes of grace lighting vponupon an high and lofty ſpirit, do fall from him, without ſoaking or entring into him; whereas lighting vponupon the humble and lowly, they make him fertile, for the humble he will teach his way, Pſal. 15. 9.Ps 15:9Pſal. 25. 9.

Another weede which muſt bee pluckt vp, is ſelfe-confidence, or ſecuritie. When Chriſtians begin to beare thēſelues vponupon their own ſtrength, and to grow preſumptuous, the Lord oft withdrawes from them the ſtrength of his grace, p. 266and then downe they fall. Dauid was too ſelfe-confident,Pſal. 30. 6.Ps 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 p. 267their 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 vponupon eueryevery 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 vsus; ſtrengthen vsus 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 vponupon his owne legs, leaues him vntounto himſelfe; and what became p. 268of 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 vponupon 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 vponupon them. Again, there is another weed p. 269to 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. 40.2 Kgs 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 giuegive 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 p. 270for 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.Phil 1:1Phil 1:2that 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 p. 271ſtubbed vp, or elſe grace will quickly be choked in vsus.Mat. 13. 22Matt 13:22 Theſe thornes are the cares of this world, & the deceitfulneſſe of riches, which while ſome hauehave luſted after, they erred from the faith, 1 Tim. 6. 10.1 Tim 6:10and 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 louelove of money bee not rooted out of vsus. What choaked grace (if any was) in Demas, but the louelove of the world? Oh the multitude of ſoules that hauehave miſcarried, and for ought we know to the cō trary, p. 272might hauehave 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 louelove of riches? Many hauehave begunne well in their youth, and giuen good hope, but in their age hauehave growne cold, through the louelove of the world.Iob 31. 7.Job 31:7 If once mens hearts begin to goe after their eyes, and to be ſet vponupon 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, p. 273reading, 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.Ps 62:10 ſet not your heart vponupon 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, p. 274leſt 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 p. 275exhorting 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 p. 276garment of her captiuitie, Deut. 21. 13.Deut. 21. 13.Deut 21:13 with a reſolution neuer more to put it on.1 Pet. 2. 11.1 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 vntounto p. 277many.Prou. 13. 20.Prov 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 p. 278proue 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 louelove your ſoules, loath the company of the wicked. Can a man take p. 279fire 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.Ps 119:115Away from mee yee wicked, I will keepe the Commandements of my God, Pſal. 119. 115. If thou wouldeſt hauehave 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. 13.2 Tim 3:13deceiuing, and being deceiued. Now as theſe euils muſt be auoided, ſo (if you would grow in grace) p. 280good 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 eueryevery 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 giuegive to him that is athirſt, Apoc. 21. 6Rev 21:6of the Well of p. 281the water of life freely, &c. 1 Pet. 5. 5. Hee giueth grace to the humble. Humble your ſelues therefore vnderunder 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 louelove of goodneſſe in vsus.

p. 282Thirdly, Be frequent in hearing and reading of the Word; the Word of God is the Word of grace, Act. 20. 32.Acts 20:32which is able to build vsus 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 vntounto raine, which watereth the earth, and makes it to bring forth, and bud, that it may giuegive 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. p. 283That they were fruitfull through the Goſpell, Col. 1. 6.Col 1:6from 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 p. 284of all cruell ſoule-murtherers in the day of the Lord? Oh let vsus continually bow the knees of our hearts to the Father of ſpirits, that hee would put bowels of compaſſion into thoſe that hauehave 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.Prov 9:3Prov 9:4Prov 9:5 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 p. 285anſwerable to the meanes of grace beſtowed vponupon 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.Prov 10:4 let it not be idle. The diligent hand maketh rich, ſaith Salomon, Prou. 10. 4. And,Pro. 14. 13Prov 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 hauehave, yea, increaſe grace. That ſeruant which vſed and improued his Maſters Talents, gained by thē, & increaſed them. p. 286Whereupon Chriſt inferred,Matth. 25. 29.Matt 25:29 Mat. 25. 29. VntoUnto eueryevery one that hath, it ſhall bee giuen, and he ſhall hauehave 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, & giuegive thy ſelfe vntounto 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 p. 287by thee, or beſtowed vponupon thee, for the increaſe of grace.1 Cor. 3. 6.1 Cor 3:6 For Paul may plant, and Apollos may water, but God muſt giuegive the increaſe, 1 Cor. 3. 6. without his bleſſing all meanes are but naked and empty. He is the Author and perfecter of eueryevery good thing begun in any. Hence it is that the Apoſtle prayes for the Philippians 1. 9. that their louelove 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 vsus, that prayer is the only helpe to obtaine increaſe of any good from God.

Now becauſe of the deceit̄fulneſſe p. 288of our hearts, and the abundance of ſelfe-louelove, 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 vsus, or whether it ſtand at a ſtay, or bee in declenſion. A ſhame it will be for al ſuch as liue vnderunder the meanes, vponupon 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 p. 289grow. For to ſay truth, it is only the good heart that groweth and brings forth fruit: and euill heart may giuegive 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; eueryevery 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 p. 290abideth in me, and I in him, the ſame bringeth forth much fruit. Well then, ſeeing the Lord hath planted vsus amongſt the riuers of waters, let vsus 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 vsus the filthineſſe and odiouſneſſe therof, and makes vsus more and more aſhamed of it.

p. 291Secondly, 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 p. 292of 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 vntounto thy daily food freſh & quicke, and the parts & members of thy body, eueryevery day more actiue & liuely than other, & more ſtrong and able vntounto their ſeuerall offices. For certainly it is only grace which makes the ordināces of God alwayes ſweet vntounto vsus. 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 p. 293of his heart, which ſet an edge vponupon his affections, and made his ſoule (euen as the Hart brayeth for the reuers of waters) to thirſt after God, Pſal. 42. 1.Ps 42:1Pſal. 42. 1. Whē grace growes, our louelove vntounto the meanes increaſeth, 2 Cor. 10. 15.2 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.Ps 36:8 They ſhall be ſatisfied with the fatneſſe of thy houſe, and thou ſhalt giuegive thē drink out of the riuers of thy pleaſure.

p. 294Secondly, 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.Matt 13:20 heareth the Word, and receiueth it with ioy, Mat. 13. 20. And p. 295Heb. 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 vponupon them; whereas the taſte of the godly comes frō feeding vponupon 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. p. 296A wicked man may taſte of Gods ordinances, but hee eates them not, hee feeds not vponupon 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. 15Luke 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 hauehave a right vntounto. Firſt of al, this may comfort them p. 297in 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. EueryEvery 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. 13.1 Cor 10:13 There hath no tentation taken you, but ſuch as appertaineth p. 298to men; and God is faithfull, which wil not ſuffer you to be tempted aboue that you be able, but will euen giuegive 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 vntounto him that was able to ſaue him from death, Heb. 5. 7.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 p. 299comfort was ſo abundantly miniſtred vntounto him, that by ſuffering he ouercame. And therefore, as one that had experience of our infirmities, he hath taught vsus to pray, lead vsus not into tentation, but deliuer vsus frō euil: as if we ſhould ſay, howſoeuer (holy Father) thou haſt determined to expoſe vsus for our triall, vntounto tentations, yet ſuffer vsus 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 vsus: 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 p. 300the 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 hauehave light tentations. Whereas his ſtrong ones hauehave ſtrong trialls; yet no other than ſuch as they ſhall manfully vndergoe, without fainting p. 301vnderunder them, though not without the feeling of the ſmart of them. So that as they hauehave 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 p. 302poore ſinner, that truſteth in his goodneſſe, & beleeueth in his promiſe? Surely yes; for the Lord is nigh vntounto all that call vponupon him, hee alſo will heare their cry and will helpe them, Pſal. 145. 18, 19.

Secondly, this may wonderfully comfort vsus 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 vnderunder the croſſe, when it lyes any thing heauie vponupon them. If theſe had eyes to p. 303ſee, and hearts to conſider of the excellency and ſufficiency of grace, which makes vsus willing to vndergoe whatſoeuer the Lord will lay vponupon vsus, well content with the Lords ordering and diſpoſing of vsus; 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 vnderunder thē, and giuegive 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 p. 304thee, 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 hauehave befallen thee?1 Pet. 1. 6.1 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 p. 305comfort? 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 louelove 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 p. 306in 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 louelove thee, his louelove 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, p. 307that thou groneſt vnderunder this preſſure, and cryeſt out with Paul, Rom. 7. 24.Rom 7:24O 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, p. 308becauſe of the grace of God abiding in thee: For ſinne ſhall not hauehave dominion ouer you: for ye are not vnderunder the Law, but vnderunder 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?) p. 309a rebellious law in thy mē bers,Rom. 7. 23.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 vponupon 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, p. 310abhorring 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 louelove of God? Rom. 8. 38.Rom 8:38&c. Therefore p. 311yeeld not either to thine owne corruptions, or Satans tentations, though they hauehave got thee on the hip, & giuen thee the foile. Set ſpeedily vponupon 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 vponupon the repairing of it, leſt through negligence & delayes, things grow worſe and worſe: euen ſo deales eueryevery good man with his own ſoule: if any thing be p. 312amiſſe, or out of order, he lets not all runne to ruine, but ſpeedily ſets vponupon the repairing and amending of that which is any way weakened in him.

Now vntounto 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.

End of the text · Adam Harsnett, A Touch-Stone of Grace (1630)