A Touch-Stone of Grace, Treatise · Part 1
Differences betwixt true and counterfeit Grace.
FIrſt, of the differences betwixt true and falſe, ſound & coūterfeit Grace. A neceſſary ſearch, and a point wherein we, hauehave all need to be skilfull, becauſe of the deep impoſture, and deceitfulneſſe of our owne wicked, wretched hearts, which (like vntounto lying ſpirits) will flatter, and deceiue vsus, telling vsus that we are in a good way, and that all is well with vsus, when as it is worſe than nought; and therefore we ſhould be the more willing to heare of it. For a man may hauehave a graceleſſe & wicked hart, and yet not know it, nor beleeue it; and we are beguiled in nothing ſo much, in nothing ſo ſoone, as about our ſpirituall eſtate, the eſtate of grace; pleaſing our ſelues with ſhewes and ſhadowes, in ſtead of matter and ſubſtance. Beſides, the Deuill is ſubtill, and he will not bee wanting to teach vsus the art of hypocriſie: and hence it is that vertues are oft taken vp by vicious perſons; and fiends of darkneſſe will for their owne ends ſometimes appeare like Angels of light. How much then doth it ſtand vsus vponupon, how neerely doth it concerne vsus, to ſearch and trie whether our coine be currant, or counterfeit? leſt that, as for the preſent we beguile others, in the end wee deceiue our owne ſoules.
The differences twixt true and counterfeit grace, lye eſpecially in foure things:
Firſt, the ground or beginning of Grace.
Secondly, the growth, or proceeding of it.
Thirdly, the declenſion or falling thereof.
Fourthly, and laſtly, the riſing and perſeuerance thereof.
Firſt, of the ground and beginning of grace. Know we that all grace commeth from God the fountain of grace:Iam. 1. 17. EueryEvery good giuing, and eueryevery perfect gift is from aboue, and commeth downe from the Father of lights. Grace commeth from grace: for there is grace infuſing, and grace infuſed. Now that you may the better diſtinguiſh the one from the other: before I fall vponupon the differences, giuegive me leaue to acquaint you with the nature of that grace, from whence all grace is deriued vntounto vsus. Peter Martyr doth thus define the grace of God.Grace defined. Grace is the free good will of God to man, whereby he accepteth of vsus in Chriſt, forgiues vsus our ſinnes, giues vsus his Spirit here, and eternall life hereafter.
Firſt,The definition explained. it is called the free good will of God, vtterly to exclude all merit on our part. Hence it is that the Scripture in diuers places doth diametrally oppoſe grace and merit: As Rom. 11. 6. If it be of grace, it is no more of works, or elſe were grace no more grace. For grace is all grace, or no grace. So Epheſ. 2. 8, 9. By grace yee are ſaued, it is the gift of God, not of works, &c. Light is not more contrary vntounto darkneſſe, good ſtands not in more oppoſition vntounto euill, than grace and merit do oppoſe each other. Merit in the beſt ſenſe, in the leaſt ſenſe, doth marre the ſenſe of grace. Yea grace excludes that preuiſion of our workes, which ſome imagine to be the ground of Gods louing vsus; or if not the ground, a maine motiue, and great meanes of Gods beſtowing his grace vponupon vsus. But the nature of grace will not admit of any ſuch preuiſion, & foreſeeing of our workes. The ground of all grace is in God himſelfe; and therefore grace muſt needs bee free, it being his meere good wil, and owne goodneſſe to reſpect vsus. As he told the people of Iſrael, Deut. 7. 8. Nothing without God moueth him, or can any wayes allure him to beſtow his grace vponupon vsus. Hee found vsus in our bloud,Ezek. 16. 6▪ vnlouely, lothſome, vnworthy to be beloued: wherefore we conclude, that grace is Gods free good will.
The Church of Rome hath beene much puzled about this doctrine of Gods free grace, and therefore in generall termes they will ſeeme to ioyne iſſue with vsus, as if they ſaid not, as if they held not any other thing than that the Apoſtle alleageth,Rom. 3. 24 Rom. 3. 24. That wee are iuſtified freely by his grace; but like the Deuill their father, they ſpeake the truth in a falſe manner; their words hauehave a wicked meaning, which ouerthrowes the nature of Grace, and the very foundation of Chriſtian religion: For by Iuſtification they doe not vnderſtand the free grace of God in himſelfe, and that right0eouſneſſe of Chriſt, freely imputed vntounto vsus, but ſuch a righteouſneſſe, as God freely works in vsus: So by grace, they do not vnderſtand the free and vndeſerued louelove & fauour of God to man, but certaine gifts of grace,foreign. certaine, habituall graces, as faith, louelove, mercy, &c. which God freely workes in vsus, and for which (ſay they) he doth accept of vsus. Now what is this, but to ouerturne grace, to ouerthrow Iuſtification, and to make vsus our owne ſauiours? When for certaine graces of our own, and our owne inherent righteouſneſſe, God doth accept of vsus. From whence we may boldly conclude: that the doctrine of the Church of Rome doth ouerthrow the foundation, it peruerts the nature of grace, and takes away the truth of Iuſtification For Iuſtification rightly conſidered, implies two things: Firſt, an vtter emptineſſe and want in vsus: Secondly, an abſolute fulneſſe and ſufficiencie in Chriſt. I would know how this can be, if any merit or worth be in vsus; if we merit, there is ſomething in vsus; if ſomething in vsus, then not an vtter emptines; neither is there an all-ſufficiencie in Chriſt: thus they take away Iuſtification, they make Chriſt no abſolute Sauiour, and ſo no perfect Chriſt, and ſo no Chriſt at all. Let vsus therefore abominate the doctrine of the Church of Rome, that ſatanicall Synagogue; let vsus hold it to bee Antichriſtian, againſt Chriſt, and their doctrine to be againſt the truth of grace, and (to ſay truth) a graceleſſe doctrine. To put it out of all queſtion that grace is the free gift of God, Saint Faul telleth vsus, 2 Tim. 1. 9. that it was giuen vntounto vsus before the world was. True, ſay the Papiſts: But how? thorow Gods foreſeeing our workes. But this the Apoſtle confutes in the ſame verſe, telling vsus, that it is not according to our workes, but according to his own purpoſe and grace. Againe, in Eph. 1. 5, 6. He telleth vsus, that He predeſtinated vsus to be adopted, Eph. 1. 5, 6.through IESVS CHRIST vntounto himſelfe, according to the good pleaſure of his will, to the prayſe of the glorie of his grace. Therefore, to conclude this point: knovv, that vvhatſoeuer good thing hath befallen vsus, or is comming tovvards vsus, (all fauours and mercies exhibited, or promiſed) all are of Gods free grace, all according to the good pleaſure of his vvill; the ground of all is vvithin himſelfe, as Beza well rendreth the vvords, Epheſ. 1. 5. foreign, Teaching vsus that no cauſe preſent, or future without God, mooued God to beſtowe his grace vponupon vsus. For if God had not loued vsus before vve loued him, vvee had neuer been beloued,1 Ioh. 4▪ 19▪ 1. Ioh. 4. 19. If God had not loued vsus before we had been amiable, fit to be beloued, vve had neuer taſted of his louelove: for he found vsus filthy in our bloud, Eze. 16. 6. Ez. 16. 6.If God had not loued vsus before vve had been able to procure, or deſerue his louelove, vve had neuer been beloued,Ro. 5. 7, 8. Rom. 5. 7, 8. If vve be at any time able to doe God any ſeruice, it is not we, but the grace of God in vsus,1 Cor. 15. 10. 1. Cor. 15. 10. Or, if at any time, vve being any thing vntounto God, we muſt ſay as Dauid ſaid, 1 Chron. 29. 14. All things; O Lord, come of thee, and of thine owne hands hauehave wee giuen the. If God reſpect, or reward any ſeruice of ours, what doth hee but crowne his owne gifts?
The conſideration wherof cryes ſhame in our faces, for making the Lord ſo vvretched a requitall for ſo free, and vndeſerued grace. Our caſe was deſperate, our condition damnable; nothing of our owne to bring vsus into grace, and fauour vvith God: only his own goodneſſe mooued him to take pittie vponupon vsus, and freely of his grace to inſtifie vsus, Rom. 3 24▪Rom. 3. 24. How ſhould this knit our hearts vntounto the Lord? A benefit, the more freely it comes, the ſtronger it tyes the receiuer vntounto the giuer. The Sun ſhines not more freely vponupon vsus (nay not ſo freely, for that can doe no other, it ſhines by vertue of an higher and commanding power, and that order which God hath ſet,Pſa. 104 19 Pſal. 104. 19.) then Gods grace is beſtowed vponupon vsus. How ſhould this fill our hearts and tongues with the praiſes of the Lord? Had we the tongues of men and Angels, we could not ſufficiently expreſſe his praiſes, for the freeneſſe of his grace. How ſhould this tye vsus vntounto the Lord, and knit our hearts vntounto him, who hath ſo abounded in louelove vntounto vsus, and that ſo freely, ſo vndeſeruedly?
Againe, here is matter of comfort vntounto all deiected and drooping ſpirits, caſt downe in the ſight and ſenſe of their owne vileneſſe and vnworthineſſe; theſe ſhould conſider that Gods grace is free; hee lookes not at any thing in vsus in the beſtowing of his grace. What, doeſt thou thinke thou are vncapable of grace, becauſe thou art vnworthy of it? This is a meere fallacie. Doe not caſt away thy confidence, becauſe thou ſeeſt not in thee that goodneſſe thou deſireſt. It is goodneſſe enough for thee, to bee bad enough in thine owne eſteem. Be but vile enough, baſe enough, bad enough, and then thou art good enough to partake of grace. Thine emptineſſe wil make ſome way to fulneſſe, Luke 1. 53. Luke 1. 53▪He fils the hungry with good things. Eſay 55. 1.Ho, eueryevery one that thirſteth, come yee to the waters, & ye that hauehave no ſiluer, come buy wine and milke without mony; yea, or monyes worth; all conditions of our own worth and merit are here vtterly excluded. Therefore comfort thy ſelfe, and cheere vp thy heart, thou poore vnworthy ſinner, in this, that God is moſt free of his louelove; though thou haſt nothing whereby to deſerue any grace from God, yet he hath enough in himſelfe to moue him to giuegive to all poore deiected and humble ſinners.
The deuil (it may be) wil teach thee to put a price vponupon Gods wares; he will make thee beleeue that thou muſt hauehave thus much holineſſe, or thus much obedience, or thus much faith to purchaſe or procure the louelove of God, as if we had grace from God by way of exchange, we being thus and thus qualified: but I tell thee, that thou muſt come to God with a bare naked hand, with a poore emptie ſoule, elſe thou art vncapable of his grace. Me thinkes this ſhould vphold poore ſoules that faint, and are ready to ſinke vnderunder the waight and burden of their ſinnes, mourning like Rahel, and will not be comforted, caſting away their hope and confidence, yea, and forſaking their owne mercy by waiting vponupon lying vanities, Ion. 2. 8.Ion. 2. 8. Whereby they doe not only rob God of the glory of his grace, but euen defraud their owne ſoules of comfort, through ſlauiſh feare and vnbeleefe. Hath not the Lord made a generall inuitation, calling to the throne of grace all hungring, thirſting, and mourning ſoules, that ſo they might partake of his wine and milke? Yea, that they may receiue mercy, and finde grace to help in time of need,Heb. 4. 16. Heb. 4. 16. If God hath giuen thee but a heart to deſire grace, thou haſt a warrant to beleeue that God will freely beſtow it vponupon thee.Pſal. 145. 19. For he will fulfill the deſire of them that feare him; He alſo will heare their cry, and will ſaue them, Pſal. 145. 19. I tarry the longer vponupon this point, for the comfort of thoſe poore ignorant, fearefull and vnbeleeuing ſoules, whoſe conſciences ſpeaking bitter things againſt them, paſſe the ſentence of death vponupon themſelues, as vncapable of any grace, becauſe they are guilty of theſe and theſe ſinnes. If they were thus & thus qualified (they ſay) they ſhould hauehave ſome hope that God would be good vntounto them; but know thou, poore deluded ſoule, that no mans goodneſſe is the ground of Gods louelove vntounto him: no, no, it is Gods louelove is the cauſe of our goodneſſe:Epheſ. 1. 4. Epheſ. 1. 4. He hath choſen vsus that we ſhould be holy. Holineſſe is not the cauſe, but the effect of Gods louing vsus. Thou muſt be in Chriſt, before euer thou canſt bee good, or hauehave any inclination vntounto goodneſſe: for as the branch cannot beare fruit of it ſelfe, vnleſſe it abide in the Vine,Ioh. 15. 4. Iohn 15. 4. no more can we, vnleſſe we be in Chriſt.
It followes:Hee accepts of vsus in Chriſt. Whereby he accepteth of vsus in Chriſt. This truth is euidenced by diuers places of Scripture, Ioh. 1. 17. The Law was giuen by Moſes, but grace and truth came by Ieſus Chriſt. So Epheſ. 1. 5, 6. Hee hath predeſtinated vsus to bee adopted through him; and in the next verſe, He made vsus accepted in his beloued: Which places, and diuers other doe plainly teach vsus, that all grace beſtowed vponupon vsus, is by the meanes of Ieſus Chriſt. He is the conduit-pipe in and thorow whom all grace runs from the Father vntounto vsus; hee is the head which conueyes all ſpirituall life, ſenſe, and motion into all his members, which was typified by that Oyntment which ran downe from Aarons head to his beard, and ſo to the skirts of his garment. In him it pleaſed the Father that al fulneſſe ſhould dwell, Col. 1. 19.Coloſſ. 1. 19. And of his fulneſſe we receiue grace for grace, Ioh. 1. 16.Ioh. 1. 16.
So that from hence wee may learne, vntounto whom we are to returne the praiſes of any good thing wee partake of, whether alreadie exhibited, or promiſed: God in Chriſt is to be glorified for all. Therfore ſuch as ſacrifice to their owne nets, doe ſacrilegiouſly rob God & Chriſt of their due. We are not able to thinke a good thought, much leſſe to ſpeak a gracious word, moſt of all vnable vntounto any pious and holy work without Chriſt: for without him we can doe Ioh. 15. 5.nothing, Ioh. 15. 5. It is God which worketh in vsus both the will and the deed, Phil. 1. 13. Not I, ſayes Paul, 1 Cor. 15. 10. 1 Cor. 15. 10.But the grace of God in me. If God beſtowes vponupon thee any good which hee hath denied vntounto others; it is not becauſe hee ſaw thee better, or more worthy than another, but becauſe hee is pleaſed to bee more gracious and mercifull vntounto thee, in Chriſt, than to another.
Againe, here we learne whither to goe for ſuch grace as is wanting in vsus: ſeek it from God through Chriſt. What, doeſt thou hope to finde it through thy ſeruice, thy prayers, thy good meaning, or good works? Away with theſe menſtruous rags, goe to God through Chriſt: No man commeth to the Father but by him, Ioh. 14. 6.Ioh. 14. 6. All other hopes and helps without Chriſt, are but as Aegyptian ſtaues, vntounto which if a man leane, they will ſtrike into his hand and pierce him. Make ſure of Chriſt by beleeuing, & then ſure of grace: Want of true vnion and communion with Chriſt, makes ſeeming grace in many temporizers to welter and come to nothing, as ſtanding pits & ſhallow brooks drie vp in Summer for want of ſome fountain and ſpring to fill or feed them.
It followeth:Forgiue vsus our ſinnes. Forgiue vsus our ſinnes. This alſo is euident,Epheſ. 1. 7. Epheſ. 1. 7. By whom wee hauehave redemption through his bloud, euen the forgiueneſſe of ſins according to his rich grace. Hence it is that the Lord proclaimes himſelfe,Exod 34. 6▪ Exod. 34. 6. Gracious, mercifull, forgiuing ſins: as if the fruit, yea, the excellencie of his grace lay in the forgiueneſſe of our ſinnes, grace being illuſtrated in this act of forgiueneſſe, as much as in any other. Benefits beſtowed vponupon vsus, though they proceed meerely from louelove, doe not ſo much magnifie the clemencie of the forgiuer, as the ſetting downe by great wrongs and intolerable iniuries, or requiting of euil with good. Many a man will eaſily giuegive, that cannot ſo eaſily forgiue. Herein appeares the excellency of Gods grace, in paſſing by our infinite and lothſome iniquities & tranſgreſſions. To ſay truly, it is only grace which can forgiue, forgiueneſſe being a free and gracious pardoning of ſome fault committed, and of ſome puniſhment deſerued.
Beſides, the grace of God is the more to bee magnified in that it extends vntounto all ſinnes, great as well as ſmall, and ſmall as well as great. For if God ſhould forgiue ſome and not other ſome, it would be thought that hee is either not ſo willing, or not ſo able to remit all ſin as ſome; yes, his grace reacheth to the forgiueneſſe of all ſin, Coloſſ. 2. 13. And yee which were dead in ſins, Col. 2. 13.hath he quickned together with him, forgiuing you all your treſpaſſes. So 1 Ioh. 1. 7. 1 Ioh. 1. 7.The bloud of Ieſus Chriſt cleanſeth vsus from all ſin: the guilt of one tranſgreſſion makes vsus lyable to eternall torments; and our ſins hauehave beene multiplied, they are like to the ſand by the ſea-ſhore, innumerable, yet grace is able to remit all. Then are the Romaniſts foully miſtaken. Firſt in ſaying that ſome ſinnes need no forgiueneſſe; and ſecondly, that ſome ſinnes may be forgiuen without the free grace of GOD. Some ſins (they ſay) need no forgiueneſſe, as Concupiſcence which they make to be no ſinne, whereas in truth it is the ſpawne and ſeed of all ſinne, as Iam. 1. 14. Iam. 1. 14.EueryEvery man is tempted, when he is drawne away by his owne concupiſcence, and is inticed. Againe, they ſay that many veniall ſinnes which are not done againſt, but beſides Gods commandement, & which are not acted with a peruerſe minde, with a rebellious heart againſt God, theſe ſins, though they diſpleaſe God, yet they make not God diſpleaſed with the doer of them, and therfore may be done away by our ſelues, through the ſaying ouer a few Aue Mariaes, or the doing of ſome work of charity, or if that will not ſerue the turne, a little Holy-water will waſh away al filth, or if that faile, the breath of a Biſhops bleſſing will blow away their ſinne; or if all theſe faile here, a little Purgatory-fire hereafter with his Holineſſe pardon, will make them as cleane as need be. Moſt horrible and blaſphemous vntruths againſt the grace of God, which alone is the prime cauſe and chiefe meanes of the forgiueneſſe of all ſin, Eſay 43. 25. Eſa. 43. 25.I am bee that putteth away thine iniquitie for mine owne ſake. If thou haſt committed any ſin, it muſt be forgiuen, elſe thou ſhalt periſh,Ezek. 18. 4▪ for the ſoule that ſins, it ſhall die, Ezek. 18. 4. If ſins be forgiuen, God muſt doe it: for this is a prerogatiue royal proper to the Lord, Who can forgiue ſins but God onelyonly? Mark. 2 7.Mar. 2. 7. If God forgiues any ſins, it muſt be of his meere grace, Eph. 1. 7. For his owne ſake.
In the ſecond place let the conſideration hereof prouoke vsus to vnfained and hearty thankes, for that when our eſtate was ſo deſperate, our condition ſo damnable, as there was no poſſibilitie of deſeruing grace, we were ſo farre indebted to the law of God, as no way able to make ſatisfaction, that then the LORD of his rich grace ſhould forgiue all. Suppoſe thou wert ready to be caſt into priſon by thy Creditor for a thouſand pounds, all thou haſt to bee ſeazed vponupon and ſold, and yet thy Creditour vnſatisfied; at length in meere pitie, hee ſhould ſet thee free, beſtow great things vponupon thee: oh how would thy heart be knit to ſuch a man! thou wouldeſt thinke, that thou ſhouldeſt neuer be able to require his louelove: God hath done ten thouſand times more then ſo for thee; how then art thou bound to louelove him, to praiſe him, to tel vntounto others, what great things the Lord hath done for thee? What, all debts forgiuen? all reckonings cleered, and made euen betwixt the Lord, and thee, without any ſatisfaction made on thy part? What, no accuſation in that black and terrible day lyable againſt thee? All ſinnes done away through his free grace? O the deepeneſſe of the riches of his mercy! How vn-vtterable is his goodneſſe? What wilt thou render vntounto the Lord for his vnſpeakable grace? How ſhould this inflame thy heart with the louelove of God, as Luk. 7. 47? Such as doe not heartily louelove the Lord, may feare they hauehave no part, no ſhare in his rich grace. Vnthankfulneſſe is a grieuous ſinne, and that which moues the Lord (I am perſwaded) many times to hide away the ioy and comfort of the pardon of their ſins from many of his children. How ready are many, if they be but a little croſſed in ſome petty matter, to ſwell and hang the lip; yea, with a little helpe, could be perſwaded to quarrell, and be angry with the Lord, as Ionas was? If we fall ſhort of our hopes in ſome good thing we hauehave promiſed to our ſelues; or if God cut vsus ſhort of ſome outward comforts lent vntounto vsus, what grumbling and repining is there againſt the wiſedome and righteouſneſſe of our good God? All ſenſe of his infinite louelove in forgiuing an infinite debt vntounto vsus is ſwallowed vp, wee hauehave little ioy in it, and God hath as little thankes from vsus for it; whereas, better loſe all the world, than miſſe this grace: for, as Mat. 16. 20. What will it profit a man to gaine the whole world, Mat. 16. 20▪and loſe his ſoule? which doth periſh without it partake of the grace of God.
It followes:Giues vsus his Spirit: Giues vsus his Spirit here. This neceſſarily followes, as Sanctification ſucceeds Iuſtification, Ezek. 36. 25. Ez. 36. 25.I will powre cleane water vponupon you, and ye ſhall bee cleane from all your filthineſſe. Here is our Iuſtification. Then followes in the next verſe: A new heart will I giuegive you, and a new ſpirit wil I put within you. And againe, the 27. verſe, I will put my Spirit within you, and cauſe you to walke in my ſtatutes, and yee ſhall keepe my iudgements, and do them. Which words imply our Sanctification; Gods Spirit is made manifeſt in vsus, by our walking in Gods Commandements: which wee can neuer doe to any purpoſe, vntill by the Spirit corruption be deaded, and grace inviued in vsus. Grace in the child of God workes in him more and more ſanctificatiō through the Spirit: that is, a cleanſing of our ſelues daily frō all filthineſſe; and neuer can we hauehave any euidence of the truth of grace (as ſhall be made more plaine hereafter) or of our iuſtification, but by our ſanctification; vntill we ſee ſinne purged, we may not thinke that it is pardoned; for whomſoeuer Chriſt frees from the damnation of ſin,Rom. …. 1. he doth alſo deliuer from the dominion of ſin. From hence then we may be aſſured of the preſence and abode of Gods Spirit in vsus; which whoſo hath not, partakes not of grace, is none of Chriſts, Rom. 8. 9. is none of Gods, Gal. 4. 6. Becauſe yee are ſons, God hath ſent the Spirit of his Son into your hearts. If the Spirit of God hath taken vp its abode in thee, all the houſe ſhall fare the better for it; it will worke a holy change in thee, it will make thee a new creature, changing thy thoughts, words and workes, from euill vntounto good. For as eueryevery creature in nature hath a facultie to produce its kinde: (Doe men gather grapes of thornes, or figges of thiſtles? Matth. 6. 16. No, Thornes produce thornes) ſo a ſanctified & a gracious heart brings forth fruits of holineſſe and righteouſneſſe, fruits agreeable to the nature of the Spirit. If the holy Spirit of God once takes footing in the heart of a man, as the Idoll Dagon fell downe as ſoone as the Arke of God was brought neere vntounto it: ſo down goes Satans throne; a man is no longer a ſlaue to his baſe luſts, no longer vnderunder the bondage of any one ſinne:2 Cor. 3. 17▪ For where the Spirit of the Lord is, there is freedome and libertie; freedome from the ſlauery of any corruption, freedome from the bondage of any ruling ſinne.
And laſt of all,And eternall life hereafter. eternall life hereafter, Rome. 6. 23. The gift of God is eternall life. So 2 Theſſ. 2. 16. Who hath giuen vsus euerlaſting ſaluation, and good hope through grace. Thus hauehave I preſumed through your patience to tarry a while vponupon the explanation of the definition of that grace which is the fountaine and well-head from whence all grace is deriued vntounto vsus.
Now to proceed in the vnfolding of the Differences betwixt true and counterfeit grace. The firſt difference (as hath beene ſaid) lieth in the ground or root from whence true grace ſpringeth. If thou wouldeſt not be deceiued, or miſtaken about the truth of thy grace, doe but ſeriouſly conſider with thy ſelfe, out of what ſoyle, or from what roote, that grace which appeareth, and peraduenture thou beleeueſt to bee in thee, did ſpring and come forth, whether from the ſeed of God, frō the preſence and working of the Spirit, or out of Natures garden, or from education, or elſe out of ſome worldly, carnall, and byreſpects; if it came not from God, it will quickly appeare in its proper colours, it will ere long diſcouer its rottenneſſe, it will vaniſh, periſh, and come to nothing.
Some there be in whom the corruption of Nature is ſo reſtrained, that they are of a very ingenious temper and diſpoſition, affable, courteous, gentle, peaceable, not giuen vp, nor inclined vntounto any exorbitant courſes, not affecting any notorious vices, but rather hating and abhorring them: who comparing themſelues with groſſe ſinners, and finding in themſelues a freedome from thoſe foule ſinnes which others are defiled withall, doe by and by bleſſe themſelues in their owne hearts, yea, and it may be, they are taken of others (like or worſe than themſelues) to be maruellous good people, very religious and gracious perſons: whoſe grace is no other, no better than meere ciuilitie, which is as farre from ſanctitie and true grace, as chalke is from cheeſe, as the old ſaying is. Others alſo there be, who hauing beene well bred, piouſly and vertuouſly educated, ſucking (it may be) the Scriptures with their mothers milke, as it is ſpoken of Timothy; 2 Tim. 3. 15.brought vp in a family, where haply they had no euill example (though this be very rare) to corrupt them, doe hold on ſtill that courſe into which they were entred young, and hauehave beene trained vp frō their childhood, approuing of good duties, frequenting Gods houſe vponupon all good occaſions, vſing, and (which is more) delighting in the ſociety of the people of God; and all this, not by vertue or ſtrength of ſauing grace, but through an habituated practice of godly exerciſes, ſo that they can ſay as the young man in the Goſpell,Mat. 19. 20. I hauehave obſerued all theſe frō my youth. Are all theſe (thinke you) arguments ſtrong enough to proue the truth of grace wrought in the heart of ſuch a perſon? Then Paul his condition was good enough before his conuerſion, for he was well educated, brought vp, and liued after the ſtricteſt manner, yet he accounts all this but as droſſe and dung, as Phil. 2. 8. Gods worſhip and the performance of good duties through long vſe may be growne into a very forme, wanting zeale and all ſpirituall vigour, or life in the performance of them; and will you ſay that the bare, naked, and cuſtomary performing of good duties, is a ſure euidence of goodneſſe in the heart of the doer of them? No, no, thou mayeſt be a Phariſaicall Angell, heare, reade, faſt & pray by the ſtrength of thine education, cuſtom preuailing ſo far with thee, as to neceſſitate the performance of pious exerciſes, doing good duties, becauſe thou haſt alwayes done them, and not through the power and ſtrength of true grace, either inuiting thee, or inabling thee vntounto the performāce of them. True and ſauing grace comes not from nature & good breeding, but from ſpirituall regeneration; from vnion and communion with Chriſt, who is the Head which giues ſpirituall life and motion vntounto all his members. EueryEvery gracious perſon is knit vntounto Chriſt by ioynts and bands, as Col. 2. 19. Col. 2. 19.Theſe ligatures are the graces of the Spirit, by which eueryevery good heart being conglutinate and graffed into Chriſt, drawes daily from him ſuch ſpirituall ſtrength, as inables him to the practice of good duties. So that if grace be truly wrought in thee, thou liueſt in Chriſt, as a ſiene in the ſtocke, and Chriſt liues in thee, as the root liues in the branches: Then the minde and affection of Chriſt will be in thee, thou wilt doe good duties not of forme, but in faith, in louelove, yea with a kinde of holy neceſſitie, as if it were thy nouriſhment, thy meat and thy drinke, as Chriſt ſaid, To doe the will of thy Father which is in heauen.
Others alſo there bee which will outwardly appeare very forward in the performance of good duties, they will not miſſe a good Sermon, &c. as if grace were truly wrought in them; when as little, or nothing at all is done by them in louelove to the dutie, but louelove of themſelues, and to by, if not baſe ends.
Some, becauſe they are brought into a family, where the ordinances of God are daily on foot, and where grace is in ſome requeſt, thinke and know, that vnleſſe they conforme to good duties, and make ſome ſhew of godlineſſe, there wil be no abiding for them, they ſhall be nothing ſet by: wherupon they reſolue to draw in the ſame yoke with others, (though good duties be in truth a very yoke vntounto them) and hold quarters with the reſt of the family, putting on a vizard of grace, either to hedge in ſome fauour of their maſter, miſtreſſe, or ſome other of the family, or to be well eſteemed of amongſt the reſt.
And there be others that wil be forward in the beſt things, that ſo their maſked godlineſſe may bee a Lure to draw others to trade and commerce with them, that ſo they may with the leſſe ſuſpition prey vponupon the ſimplicitie and innocencie of honeſt harted people, with whom they hope (making a ſhew of godlineſſe) to hauehave negotiation. Many ſuch like there are, who in truth are no other than painted and garniſhed ſepulchers, hauing within nothing but rottenneſſe and corruption. Whereas true grace makes the childe of God to appeare and ſeeme to be godly, becauſe hee is ſo▪ and to practiſe goodneſſe, for the louelove of goodneſſe, and not of goods, as many hypocrites doe.
A ſecond and a maine difference betwixt ſound and counterfeit grace, is proceeding and growth: falſe and counterfeit grace doth not, cannot grow better & better, but ſtands at a ſtay, or elſe is in ſome declenſion;2 Tim. 3. 13. For euill men and deceiuers wax worſe and worſe, deceiuing and being deceiued, 2 Tim. 3. 13. wheras true grace is ſtill of the mending hand, and grows many wayes.
A gracious perſon grows firſt of all into more acquaintance with his owne heart; he more and more ſees, and obſerues his own vileneſſe & vnworthineſſe, for the more grace, the more ſight of our corruption; as Abraham, the more familiar hee grew with God, the more hee humbled and abaſed himſelfe: This is one ſingular property of a good heart, the more grace it receiues frō God, the more diſgrace it doth caſt vponupon himſelfe, in the ſenſe of his owne vnworthineſſe. After that Iob hauing heard of God by the eare, came to enioy a more cleare euidence of him by the eyes, preſently he abhorres himſelfe, and repents in duſt and aſhes, Iob 42. 5, Iob 42. 5, 6.6. Paul (after he had taſted of grace,1 Tim. 1. 13.) confeſſeth himſelfe a blaſphemer, a perſecutor, &c.
Secondly, a gracious perſon growes more and more into the hatred of old prankes & courſes;Ez. 36. 32. He is aſhamed and confounded for his former wayes, Ezek. 36. 32. he will no more of his old wayes, but ſayes of them, as Ephraim of his Idols,Hoſ. 14, 9. Hoſea 14. 9. What hauehave I to doe any more with Idols? He ſees before him a way of ioy and comfort vntounto his ſoule, beſet with many ſweet and precious promiſes, adorned with many benefits and bleſſings: his heart in now ſo fixed vponupon this way, that he growes more and more in louelove with it; all other wayes, in compariſon of it, he hates and abhors, he will not exchange the new for the old, for all the world to boot.
Thirdly, a gracious heart growes more and more into a longing for Chriſt:Pſal. 42. 1. As the Hart brayeth for the riuers of water, ſo panteth his ſoule after Chriſt, his ſoule thirſteth after him. That fellowſhip and communion which hee hath with Chriſt in his holy ordinances, is moſt ſweet and comfortable vntounto his ſoule; and yet this hee knowes is but a glimpſe of that comfort he ſhall partake of, at the appearing of the Lord Ieſus: Therefore he longeth for that day, knowing that whē Chriſt his life ſhall appeare, then ſhall he alſo appeare with him in glory,Col. 3. 4. Coloſſ. 3. 4. Now take an hypocrite, and temporary profeſſour at the beſt, and it wil ſoone appeare that hee growes none of theſe wayes. Firſt, hee growes not into acquaiutance with his owne heart, for that doeth eueryevery day more & more deceiue him. Secondly, he growes not into a hatred of his old wayes, for hee is ſtill the ſame he was, as rotten at the core as euer he was, and as well pleaſed now with his luſts as before; though haply for ſome by-reſpect he may ſeeme to forbeare them, and hinder or ſuppreſſe the Paroxyſme & return of them. Thirdly, as for louing the appearing of the LORD CHRIST, he doth it not, he cannot doe it heartily, whatſoeuer outwardly hee may make ſhew of; for he cannot be ignorant of that which Chriſt hath ſaid of hypocrites, which ſay, but doe not, or doe all their workes to be ſeene of men, and take Gods Couenant into their mouths, but hate to be reformed, that none of theſe ſhall eſcape the damnation that is to come.Matth. 22. 33. The conſideration of which things, workes in them a dread of the dreadfull and terrible day of the Lords comming, wiſhing it might neuer be, or euer be deferred.
A third difference, is in the failings and falling of thoſe that bee endowed with true grace, and thoſe that are hypocrites. For we may not ſay, that grace is perfect in the beſt of Gods children, becauſe in this life, ſo long as wee abide in this earthly tabernacle, wee muſt looke for no perfection: in many things we ſin all; nay, the childe of God may hauehave many relapſes into the ſame ſinne, though he hauehave a ſound heart, and labour to walk vprightly towards God and men: yet there is a great deale of difference betwixt his relapſes, and the falls of thoſe whoſe hearts are not ſound.
Firſt of all, a gracious heart alloweth not of the committing of any ſinne, Rom. 7. 15. I allow not that which I doe. Rom. 7. 15.If he be preuented and ouertaken with any euill, he approues not of it, his heart is not delighted or affected with the doing of it. When Dauid had numbred the people, the Text ſayes that his heart ſmote him, 2 Sam. 24. 10. Which ſhewes, that though hee were ouertaken, yet hee did not allow of the euill hee had done. Whereas an hypocrite, howſoeuer hee may ſeeme outwardly to quarrell with himſelfe, or to be angry with his ſinne, yet al is well betwixt his heart & his ſin, as the Ferry-man in the Boat, he lookes one way, though moues another. He wants that principle, Grace, which alone oppoſeth ſinne, and makes not only the iudgement to miſlike it, but checkes the conſcience, and grieues the heart for it; whereas a wicked hart wanting this principle, may haply reſolue againſt ſinne, and promiſe better things: as Pharaoh told Moſes, that he would let the people of Iſrael go, but preſently returnes to his old hardneſſe and ſtubbornneſſe.
Secondly, a gracious heart is bettred by his fals. He grows more and more (as was ſaid euen now) into acquaintance with his own heart: he ſees his own frailtie, he is more fearefull of falling, as the old ſaying is, The burnt childe dreads the fire. He is more carefull of his wayes, and watchfull ouer himſelfe, as one that is climbing vp into a tree, if one foot hath ſlipt, or the bough broke on which hee ſtood, how doth hee tremble? how carefull is he of ſure footing, leſt hee fall? So the childe of God being by occaſion fallen into any fault, takes heed vntounto his ſteps, &c. gathers his wits together, to keepe himſelfe vpright from falling againe; vvhereas the hypocrite is no whit at all bettered by any ſin, ſomething he may be terrified, there may be ſome pauſe, ſome forbearance, but no bettering: ſome ſay, a leg once broken, and vvell ſet againe, is ſtronger than before; it is true in grace, for this growes more ſtrong after a fall than before. As appeares by Peter, vvho though at firſt he vvas ſhaken by the breath of a maiden, yet like a Cedar in Lebanon grew ſo ſtrong after, that death it ſelfe could not ſhake, or ouerturne him.
Thirdly, the falls of the righteous driue them cloſer vntounto God by prayer and godly ſorrow. How vvas Dauids heart broken after his fall? What heart-broken petitions did he put vp vntounto the Lord, to vvaſh him thorowly from his iniquitie, & to cleanſe him from his ſin, to create in him a cleane heart, to reſtore vntounto him the ioy of his ſaluation, and to ſtabliſh him vvith his free Spirit? Whereas a graceleſſe heart is either ſenſeleſſe of his danger, and GODS diſpleaſure, and therefore ſeeks not to God by prayer, that ſo he may make his peace againe with God; or elſe if he be griped or ſtung a little, he ſeekes to allay his griefe by Muſicke, as Saul did, or with merry company or paſtimes, to put it from him.
Fourthly, the falls of the godly make them to complaine of themſelues, and cry-out vponupon their ſinne, as Paul, Rom. 7. 24.Rom. 7. 24. O wretched, &c. So Dauid, Pſal. 51. 3, 5. whereas a graceleſſe heart is ready to extenuate his ſin; would none did worſe than this; I hope this is not ſuch an hainous matter: or elſe excuſes himſelfe, and ready to lay it vponupon others. But the childe of God, with a kind of indignation aggrauates his ſinne, abhorres it vvith a deteſtation, intreats the Lord for mercy in the pardon of that is paſt, and for aid to helpe him in time to come.
Laſt of all, a gracious heart by his falls hath his heart knit more ſtrongly vntounto the Lord. O how much doth he thinke himſelfe bound vntounto God, for ſparing and not confounding him? What ſhall he render vntounto the Lord, for bringing his ſoule out of the ſnares of the Deuill, and deliuering him from the danger into vvhichwhich ſin had plunged him? He confeſſeth that it vvas Gods mercy that he vvas not cō ſumed. And becauſe God hath ſpared him, his ſoule is knit more ſtrongly vntounto the Lord, than euer before. I hauehave read (how true it is I know not) of a great kindneſſe that a Lion did ſhew vntounto a man, who had formerly pulled a thorne out of his foot; and will not grace teach a man (thinke you) to louelove the Lord for doing greater things for him? Nature teacheth a man, to louelove thoſe that preſerue our bodily liues, or reſcued vsus in extreme danger; and ſhall not grace doe this much more? So that you ſee a wonderful great difference betwixt the falls of thoſe that partake of grace, and ſuch as want it. Howſoeuer ſometimes a ſtrong corruption & a violent tentation may ſhoulder out or keepe downe the worke of grace in Gods children, yet he is not pleaſed with this condition of his; for theſe relapſes and preuarications of his, doe coſt him hot water and the ſetting on, he hath many a gripe and ſting, many a heart-breaking groane by them: vvhereas thoſe that yeeld any voluntary ſubiection to their luſts, and giuegive their euill affections the reines; though ſomtime they may feele and expreſſe ſome gripes and horrors of conſcience, yet by that vvhichwhich hath beene ſpoken, it is euident, that they are far from any euidence of true grace.
A fourth and laſt difference, 'twixt ſound and counterfeit Grace, lyes in perſeuerance. Counterfeit grace is but temporary, it lookes freſh, and ſeemes to flouriſh for a ſeaſon, but eueryevery little froſt of aduerſitie, or blaſt of trouble, nippes it in the head, and makes it giuegive in. If he perceiues that hee is like to miſſe of his hopes, & proiects, or ſome rubs vvill be in his vvay, or that his profeſſion bring trouble or perſecution; then he giues in, he thinks it is good ſleeping in a vvhole skin, and therefore falls off, whatſoeuer profeſſion hee hath formerly made: And that becauſe hee wants a ſound bottome, hee is not built vponupon the Rock Chriſt: his principles were from Nature, education, or the world; and not from vnion and communion vvith Chriſt; his holy profeſſion was taken vp vponupon carnall and fleſhly termes; not out of louelove to pietie, but out of ſelfe-louelove and by-reſpects, vvhichwhich vvhenſoeuer they faile, his pietie quailes; if they faile or fall, they beare downe his godlineſſe vvith them: whereas ſound grace in an honeſt and good heart, being built vponupon a ſure rock, the foundation whereof is laid in Chriſt, holds it out in all ſtormes, he is no reed ſhaken with the wind, no vvauering vveather-cock, no time-ſeruer; he knowes in vvhom he hath beleeued, and therefore abides the heat of Summer, the rage and violence of perſecution; he endures the froſt in Winter, all thoſe croſſes and loſſes vvhichwhich befall him, ſtill runneth with patience that race vvhichwhich is ſet before him,Heb. 12. 1. Heb. 12. 1. So that it is with hypocrites and counterfeit profeſſors, as with many rotten & worme-eaten peares and plummes in a garden: looke vponupon them, vvalke by them, and none ſo beautifull to the eye, none ſo louely to behold as they, but lay hands vponupon them, or ſhake the tree on which they grow, and down they tumble preſently; whereas that fruit vvhichwhich is ſound, though it make not ſo faire a ſhew, hangs ſtill for all your ſhaking. Gods people in this are like the Cedars of Lebanon, the ſtronger the wind blowes them, the deeper root they take, the ſurer they ſtand.
Now in a few vvords to apply that vvhichwhich hath beene formerly deliuered concerning this point of difference, let that vvhichwhich hath beene ſpoken, bee a meanes of ſending vsus eueryevery one into the Cloſet of his owne heart; let vsus ſeriouſly ſearch and try our ſelues, that vve be not miſtaken about the truth of grace. It is a thing of the greateſt conſequence that can be, I meane, the triall of the truth and ſoundneſſe of grace in vsus; for if we be deceiued in this one particular, vvee are vndone for euer. A man may be miſtaken in outward things, bee deceiued in vvorldly bargaines, and yet neuertheleſſe a happy man: hee may hauehave his ſoule, though he loſe his ſubſtance: but if he be gulled in the matter of grace, he is irrecouerably miſerable. Doth it not then ſtand vsus vponupon, (as I ſaid before) to conſider whether vvee be deceiued or not?
If there were plenty of waſht gold ſtirring, or great ſtore of bad & counterfeit ſiluer abroad, eueryevery one would looke vvhat he takes, for feare he ſhould be deceiued. O my beloued brethren, theſe are the dayes wherein many make faire ſhewes, godlineſſe is growne (in appearance) into ſome credit amongſt vsus; almoſt eueryevery body would be accounted religious, but as for the power of Religion, and the truth of godlineſſe (God knowes) it is found in very few: All is not gold that gliſters, all hauehave not grace that are taken, and do alſo take themſelues to be gracious: A man may goe farre in outvvard appearance, and yet goe to hell in the end, for want of ſauing grace. As for example.
Firſt, a man may be free from groſſe ſinnes, from ſcandalous crimes, & enormous vices, yea, euen loath and deteſt many euills, as did the Scribes and Phariſees,Luk. 18. 11. Luke 18. 11.
Secondly, a man may be ſtrict in the duties of the ſecond Table, iuſt of his word, true in his dealings, as many ciuill perſons, and Gentiles doe by nature,Rom. 2. 14. the things contained in the Law, Rom. 2. 14. Cato and many other Heathens were admirable in reſpect of Morality.
Thirdly, a man may ſet vp Gods ſeruice in his family, and giuegive himſelfe to faſting and prayer, as the Iewes did, Eſay 58. 2, 3. Seeke God daily, Eſay 58. 2, 3.know his wayes, enquire of God in the ordinances of iuſtice, as a people that would doe righteouſly.
Fourthly, a man may ſet vponupon the worke of reformation, ioy in a good Sermon, reuerence Gods faithfull Miniſters, as knowing & beleeuing that they are ſuch as feare the Lord, and ſhew vntounto him the vvay of ſaluation, as Herod did,Mar. 6. 20. Mark. 6. 20.
Laſtly, a man may leaue his old courſes and companions, as Simon Magus did, Act. 8. he may be eſcaped from the filthineſſe of the world through the knowledge of the Lord, and yet returne with the dogge to his vomit, 2 Pet. 2. 20.and for want of ſound and ſauing grace bee damned in the end. Now ſeeing it may be thus, tell mee in good ſadneſſe, if thou doſt not think it to be a matter of great importance to ſearch and trie thine owne heart?
How many thouſands be there which come ſhort of theſe things before-named? and yet take vp their reſt, flatter themſelues, and ſpeake peace to their owne ſoules, reſoluing to be no other, deſirous to bee no better, and therefore neglect this duty of triall and examinatiō of themſelues. But aſſuredly a time vvill come, vvhen the conſciences of theſe people (which are now caſt into a deepe, if not a deadly ſleepe) will be awakened; when death, iudgement, and hell will preſent themſelues vntounto their view; when their ſins like toads will croake vengeance againſt them, when Ezekiels book will be laid open before them, where is written within & without,Ez. 2. 10. lamentations, and mourning, and woe, then what howling? what roaring? what wringing of hands, and breaking of hearts? to conſider that old and new ſinnes doe bleed afreſh before them; and that many thouſand thouſand reckonings are to be cleered betwixt the Lord and them, and they not able to anſwer one of many thouſands. Then (when it will be too late) they will crie out vponupon themſelues, condemning their folly and madneſſe, that they ſo trifled away their time, let ſlip the golden ſeaſon of grace and mercy, paſſed ouer their ſoules to Satan for momentany bables and vanities.
Tell me then (my beloued) in coole bloud, if it be not a point of high wiſdome, to looke to this betimes, not to truſt our hearts too farre in this weightie matter, ſeeing our hearts are aboue meaſure deceitful, and as thoſe lying ſpirits in the mouths of Ahabs falſe prophets, wil flatter vsus, bid vsus go on, and proſper, when we run to our owne deſtruction. I beſeech you therefore (my beloued brethren) by the tender mercies of God, and in the bowels of the Lord Ieſus, I entreat you to looke to your ſelues in this one particular ſearch, and trie your owne hearts, how things ſtand betwixt the Lord and you; doe not deſperately run on, as many careleſſe bankrupts do, neuer minding to make euen with their Creditor, vntil the Bayliffe hath gotten them vnderunder arreſt, if not carried them into priſon. Slight not ouer theſe things, leſt hereafter, when it will bee too late, you finde and feele that to be true, which now you cannot be brought to feare. Conſider (I ſay) with your ſelues, what ſinne is aliue in you, what luſt is crucified in you: whether your life be the life of grace, and whether grace be truly begun and ſettled in you. Doe not thinke theſe things are skar-crowes to mock children withall, and ſo ſlight them ouer, for I tell thee, if thou canſt not finde leaſure to ſearch and trie thy wayes, that thou mayeſt turne vntounto the Lord in ſeeking for grace, and ſuing for mercy, thou wilt not finde (I feare) leaſure to eſcape the wrath of God, hell, and condemnation.