runnes with the times and adding with his whole heart he shewes himselfe to be no hypocrite who is hollow not sincere in his profession Knowledge if sanctified helpes forward our obedience resteth not in speculation but proceeds vnto practice Temporizers and hypocrites seeke after knowledge rather to informe their iudgement than reforme their liues rather to teach others than to teach themselues This knowledge will not saue but deceiue vs Iam. 1. 22 23 24. That is the good and honest heart who hauing receiued the Word keeps it and brings forth fruit Luk. 8. 15. The Word is a sanctifying a fruitfull Word where grace is The knowledge of gracelesse persons is a barren knowledge they know but do not and this kinde of knowledge is no better than ignorance in Gods account 1 Ioh. 2. 4 5. Hee that saith I know him and keepeth not his Commandements is a lyer and the truth is not in him by keeping his Word we know we are in him Hence it is that in the first of Sam. 2. 12. The sonnes of Eli were said to be wicked men and knew not the Lord. How could this bee Eli the Priest and Iudge his children those that attended vpon the Altar and receiued the offerings and yet knew not the Lord No their liues being vicious and themselues prophane they did not expresse in their carriage any feare of God they were as those that knew not the Lord. Such as professe they know if they be disobedient and to good workes reprobate are for all their knowledge abominable where knowledge abides in the braine or lip and neuer comes so low as the heart and hand this knowledge makes way to conuiction and deeper condemnation Secondly Sauing knowledge is a transforming knowledge such a knowledge as doth cast a man into another fashion it moulds him according vnto the Word 2 Cor. 3. 18. We behold as in a mirrour the glory of the Lord with open face and are changed into the same Image from glory to glory Whereas knowledge vnsanctified leaues a person as it found him vnlesse peraduenture he be growne worse by his knowledge The knowledge of gracelesse persons wanteth both metall and making If it transformes them not they haue but a forme of knowledge as Rom 2. 20. Now what difference there is betwixt the thing it selfe and a forme of it a liuing man and his picture it will be needlesse for me to relate vnto you the same in a sort is betwixt a formall and a sanctified knowledge the former neuer moues the heart to God nor yet remoues it from euil the latter both purifieth the heart and rectifieth the life Thirdly Sauing Knowledge vents it selfe for the honour and glory of God and the good of others A gracious heart so opens his lips as his mouth may shew forth the praises of God Psal 51. 15. So also he desires that his lips may feed many Prou. 10. 21. Hee talkes to edifie for grace is communicatiue as well as operatiue like to that oyntment of Spikenard wherewith Mary anointed IESVS which filled the whole house with the sauour thereof Ioh. 12. 3. where grace is in the heart the lips are oft dropping of some heauenly counsell comfort and instructions such as may tend to the inlargement of Christs kingdome whereas gracelesse persons seeke to set vp themselues by their knowledge it may be they know much of God and Christ but know little for God Christ How few poore soules haue beene brought home to Christ by the great knowledge of many who haue a great name and fame of learning and profoundnesse How many be there who striue for honours and preferment and had rather bee accounted great Artists than faithful Labourers in the Lords Vineyard improuing their Talents to Gods glory the good and saluation of those poore soules that are committed to their care charge The Locusts of Rome will rise vp in iudgement against all such vnprofitable seruants for they compasse sea land to make a proselyte they studie and labour night and day to aduance increase the kingdome of Antichrist but these are so wedded to their ease and to their lusts that they haue no heart to take any pains for the Lord Christ Fourthly and lastly if thy knowledge be sanctified it is a growing knowledge The more thou knowest the more thou desirest to adde to that which thou hast As a new borne babe thou desirest the sincere milke of the Word that thou mayest grow in it 1 Pet. 2. 2. This growth I beleeue is not meant of the letter only and vnderstanding but especially of the feeling and power of the Word euery day finding more comfort and tasting more sweetnesse in the same So that the Word as Ier. 15. 16. is the ioy and reioycing of thine heart It is sweeter to thy taste than the honey or the honey-comb Psal 19. 10. And more esteemed then thine appointed food Ioh. 23. 12. Thus if thy knowledge be sanctified it groweth in thee and thou growest into it And this growth ariseth from two properties in a gracious heart First hee receiueth the Word in thesi in the generall and then he applyeth it to himselfe in hypothesi in the particular First a gracious heart puts his hand and seale vnto euery diuine truth beleeuing and embracing all those truths he meets withal whether they be threatnings promises or precepts as Cornelius and his company said We are here present before God to heare all things that are commanded of God Act. 10. 33. Receiuing the Word as did those Noble Bereans with all readinesse Act. 17. 11. This shews the soundnesse of his spirituall constitution and the goodnesse of his heart for as it is in nature a sound constitution feeds heartily vpon any good creature prouided for him refuseth nothing that is mans meat wholesome and good whereas a bad stomacke will pingle and picke here a bit and there a bit taking little or or no cōtent in any meats but those that are daintily cooked or curiously dressed euen so it fareth with a naughty heart vnlesse the Word be neatly handled spiced with humane oratory and set out with the enticing speech of mās wisdome it sauours not to his carnall pallat he findes no more rellish in it than in the white of an egge Again a gracious heart makes a particular application of the Word as spoken and belonging vnto him that part of the Word which doth most neerely cōcerne him he laies surest hold of and will not part withall Grace will teach a man to welcome make much of that Word which makes most against his sin and likes that preaching best which doth best discouer the secrets of his heart and most liuely set out the filthinesse of his corruptions whereas a naughtie heart swells against that Word which closeth with his bosome sinnes he brookes not the Word because as the Pharisees said it puts him to rebuke Now then to make
1. 14. Onely grace is that liuing water or water of life of which whosoeuer drinkes shal neuer thirst Iohn 4. 14. Grace teacheth vs in euery estate and condition to be content Phil. 4. 11. We can be abased and we can abound we can be ful and wee can bee hungry Gods grace is enough and sufficiēt for vs able to supply all defects to fulfill all our necessities But if grace be absent the minde is full of blindnesse the heart is fraught with wickednesse and the conscience perplexed with guiltinesse the flesh the world and the Diuell doe there Lord it and what content or rest can there be where such lords of mis-rule doe rule and beare sway Againe it is through the strength power of grace that we are able to hold vp our heads in any storme of trouble and affliction that we are not swallowed vp of tentations that wee are not in distresse when wee are afflicted that in pouertie wee are not ouercome of pouertie and that wee perish not when wee are cast downe we are able to doe all things through the helpe of Christ which strengthens vs Phil. 4. 13. Many a deare childe of God in the agony of his soule through the heat and pressure of some hot and heauie affliction is ready to cry out Neuer man troubled and crossed as I am cōplaining as the Church Lam. 1. 12. Behold and see if there be any sorrow like vnto my sorrow which is done vnto mee thus is hee ready to sinke vnder his burden were he not supported by the grace of God who being faithfull will no suffer his to bee tempted aboue that which they are able to beare but will giue the issue with the tentation that they may be able to beare it 1 Cor. 10. 13. Though weake and weary of themselues yet the Lord will renue their strength they shall lift vp their wings as the Eagles they shal run and not be weary and they shall walke and not be faint Esay 40. 31. Grace vpholds them in and carrieth them thorow euery triall and affliction whatsoeuer In wrongs iniuries it makes a man to sit down without reuenge in afflictiōs to lay his hand vpon his mouth not repine or murmure but to be as a man dumbe in euery pain to apply some plaister for ease and comfort Through the strength of grace the soundnesse of the heart supports the weaknesse of the body so that whē the outward mā fainteth and faileth the inward is renued more and more Thirdly it is grace which as hath been sufficiently proued before teacheth and helpeth a man to liue godly and to walke in the wayes of godlinesse which in regard of the manifold lets and discouragements within vs and without vs without grace can neuer be effected The way of vertue is very hard in regard of our manifold weaknesses wāting strēgth to wade throw the difficulties and passe ouer the rubs which lye in a Christian race weaknesse of iudgement and vnderstanding in the duties of piety rightly to discerne which coast the right way bendeth weaknesse of wil and affection to take the right way when it is prescribed vnto vs weaknesse of ability to moue one foot forward in the way much lesseable to encoūter with those difficulties which through the allurements of the world and the subtiltie of that old Serpent and rage and malice of the Dragon will be laid before vs and last of all weaknesse in regard of perseuerance and continuall progresse in our iourney Whence it falls out that many proue idle loyterers which not only make many baits and pauses in their way but at last fall short and take vp their rest before they come to their iourneyes end Against all which weaknesses it is only grace that affords a Christian strength and enables him to continue to the end as appeares Ierem. 32. 40. and Ezek. 36. 27. and to runne with patience the race that is set before vs Hebr. 12. 1. Fourthly Grace brings in outward and temporall benefits the surest and the speedyest way to get goods is to get goodnesse For 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 O that there were in them such hearts to keep my Commandements alwayes that it might goe wel with them not only in respect of their soules but their bodies also as Moses told them afterward Deut. 28. 1. If you diligently obey the voyce of the Lord and obserue and doe all his Commandements Then as it followeth Thou shalt bee blessed in the Citie blessed in the field c. So Esay 1. 19. If yee consent and obey yee shall eat the good things of the Land Grace paues a way to outward prosperitie Hence Prou. 3. 16 17. it is said of Wisdome That length of dayes are in her right hand and in her left riches and glory her wayes are the wayes of pleasure and all her pathes prosperity What else was implyed by that speech of our Sauiour Matth. 6. 33. First seeke the kingdome of God and his righteousnesse and all these things shall be ministred vnto you Outward blessings attend vpon grace as its appurtenances get grace and be sure of these This may seeme a paradox to many and ordinary experience some will say teacheth vs the contrary For first of all doe we not oft see that piety and pouerty goe hand in hand that many gracious people abounding in goodnesse haue but a poore pittance of outward goods And on the other side is there not many a deuill incarnate that is clad in purple and scarlet fares deliciously euery day and hath more than enough Loe sayes Dauid Psal 73. 12. these are the wicked they prosper and increase in riches For answer to both these Obiections know first that the promise of temporall good things is but conditionall when they are expedient for vs when they may be furtherances and not coolers of grace in his children The Lord doth all things by weight and measure all his works are done in wisdome and righteousnesse It may be the Lord sees that riches beginne to steale away the hearts of his children and therefore he wil withdraw riches from them for the Lord is a iealous God if once hee beginne to see vs dote vpon or to delight in the things of this world more than in him he will cut vs short of them as he dealt with Ionas who took too much content in his Gourd and therefore the Lord smites it that it withered Ionas 4. 17. Or it may bee the Lord withdrawes outward benefits that so wee may see their vanitie how changeable and flitting they are and therfore will haue vs to minde riches more durable and labour for the food that perisheth not and for the bag that will neuer wax old
grace herein hath its precedencie and excellencie aboue al earthly things it neuer wholly leaues vs but prepares vs and brings vs vnto glory Grace is heauen vpon earth and therefore they which follow Christ in the regeneration shall sit in the throne of glory Mat. 19. 28. Grace prepares vs for glory two maner of waies First by remouing those euils which may hinder vs. And secondly by enabling of vs to practise those good things which may further vs. The grace of God which bringeth saluation vnto al men hath appeared and teacheth vs that we should deny vngodlinesse and worldly lusts and that wee should liue soberly and righteously and godly in this present world looking for the blessed hope c. Tit. 2. 11 12 13. Whether you vnderstand here by grace the Word of grace as some doe or the free grace of God as others take it I am sure it is true also of the grace of sanctification for this helpeth vs to eschew euill and to choose and cleaue to that which is good As it is in the lightning of any darke place darknesse giues way when light approcheth so when grace commeth into the soule away in part goes darknesse and blindnesse of minde ignorance impietie prophanenesse c. Paul telleth vs that he was sent to preach vnto the Gentiles To turne them from darknesse to light and from the power of Satan vnto God Such as liue in darknesse vnder the power of any one sinne those know not what the powerfull presence of grace meaneth Grace pulls downe sinne and sets vp righteousnesse Rom. 5. 21. Grace raignes by righteousnesse It holds vp the Scepter of Christ within vs helpes vs to be holy in all manner of conuersation and so hauing our fruit in holinesse wee come in the end to euerlasting life Rom. 6. 22. O the excellencie of grace that it thus brings vs to glory Let this comfort vs against that cōfortlesse doctrine of falling away frō grace Consider we from whom grace proceeds euē from God the Father And will not God perfect the worke of his owne hands I am perswaded that he that hath begun this good work in you will performe it vntill the day of Iesus Christ Phil. 1. 6. The gifts of God are without repentance Rom. 11. 29. The righteous shall neuer bee moued but had in euerlasting remēbrance Psal 112. 6. But we are weake and feeble we haue strong corruptions within vs and mighty and subtill tentations without vs and therefore like to fall away True if there were not an higher power and a stronger arme than our owne to support vs. Our help stādeth in the name of the Lord. We are strong in the power of his might For it is God which stablisheth vs in Christ and hath anointed vs 2 Cor. 1. 21. Our stabilitie is deriued from God the Father the Son and the Holy Ghost The grounds of our stability which we fetch from God are these First the promises of God Ier. 24. 7. I will giue them an heart to know mee that I am the Lord and they shall be my people and I will be their God So Ier. 32. 40. I will put my feare into their hearts that they shall not depart from me Now to say that these are generall promises made vnto the whole Church and therefore not to be appropriated to particular persons will be but a silly euasion For doth not the whole consist of particular members And doe not we finde in Scripture promises made to particular persons generally applyed and likewise generall promises particularly applyed The Lord made a particular promise vnto Iosua 1. 9. I will not faile thee nor forsake thee Which promise S. Paul Hebr. 13. 5. applyes generally Other instances there be Secondly we proue it frō the attributes of God his power his faithfulnesse and constancie If any of those whom the Lord hath effectually called should vtterly fall from grace and perish it must needs follow that God wants either power to saue those whom hee would or else wants faithfulnesse to saue as hee hath promised either of which wants the deuils thēselues dare not auouch to be in God Concerning his power the Lord himselfe tells vs Esay 43. 13. I will doe it and who shal let Again Esa 46. 10. My counsell shall stand and I will doe whatsoeuer I will Christ also tels vs Ioh. 10. My Father which gaue them me is greater than all and none is able to take thē out of my Fathers hand For sayes Peter we are kept by the power of God through faith vnto saluation 1 Pet. 1. 5. And for his faithfulnesse that Wizard Balaam could say Numb 23. 19. God is not as man that he should die neither as the son of man that he should repent hath he said it and shall he not doe it and hath he spoken and shall he not accomplish it Yes surely for the Lord is faithfull which will stablish you and keepe you from euill 2 Thess 3. 3. The Lord purposing to frame vnto himselfe a Church against which the gates of hell should neuer be able to preuaile thought it fit to lay the foundation of it deepe and strong euen in himselfe his owne purpose Things many times decay and perish for want of a firme good foundation 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. I am the Lord I change not Gods children are sure to perseuere in his grace For whom hee once loues to the end hee loueth them Ioh. 13. 1. Secondly assurance of perseuerance in the grace of God may be gathered from many things in the Sonne First from his al-sufficiencie Hebr. 7. 25. Hee is able perfectly to saue all those that come to God by him Iude 24. To him that is able to keepe you that you fall not and to preserue you faultlesse c. As hee is able so is hee willing Ioh. 6. 37. and 40. Secondly from the vertue of his passion and sufferings Hebr. 10. 14. For with one offering hath he consecrated for euer them that are sanctified Thirdly from the efficacie of his prayer which God alwaies heares Christ prayed for all beleeuers Ioh. 17. first that the Lord would keepe them from euill vers 15. and secondly That they may bee one with him vers 21. and thirdly That they may be with him and behold his glory vers 24. And this prayer the Lord Christ our Aduocate still continues though not in a vocall manner seeing hee euer liueth to make intercession for vs Heb. 7 25. These things considered it is as possible to plucke Christ out of his kingdome as to rent the poorest beleeuer from him once made a true and liuely member of his mysticall body Thirdly wee proue it from the nature and office of the Spirit which is to seale vp and