A TOUCHSTONE OF GRACE..  
Discovering the differences between true and counterfeit Grace: Laying down infallible Evidences and marks of true Grace: Serving for the trial of a man's spiritual estate.  
By A. H. Bachelor in Divinity, and Minister of God's Word at Cranham in Essex.  2 Pet. 1. 10. Wherefore, the rather, brethren, give diligence to make your calling and election sure: for if ye do these things ye shall never fall. 
LONDON, Printed by R. B. for Philemon Stephens and Christopher Meredith. 1630.   

TO THE PEOple of my Cure and Charge, Grace and Peace be multiplied.  
Dear beloved: my hearts desire, and prayer to God for you, is, that ye may be saved: And that ye may be the better persuaded of my hearty affection to youwards, I have here presented to your eyes, that which heretofore hath been offered unto your ears; nothing doubting but that, as than it found attentive audience, so now it shall receive kind acceptance. Ye have run well, endure unto the end, that ye may be saved. To help you and others forward in the Christian race, I have undertaken this task, hoping that ye will have remembrance of these things after my departing from you, that so ye may follow the truth in love, & in all things grow up unto him which is the head, that is, Christ. In the mean time, I shall think my travail and pains happily bestowed; my ministry and service highly blessed, and my poor labours richly honoured and rewarded, if I may bring any one to a more serious examination and trial of himself, to a godly sorrow for the want of grace, and to a holy hungering and thirsting after more grace. And thus, my brethren, I commend you to God, and to the Word of his Grace, which is able to build further, and to give you an inheritance among all that are sanctified. Pray for me  
The Watchman of your souls, A. HARSNET.   

To the godly and well-affected Reader.  
GEntle Reader, I have here presented unto thy view, the sum and substance of diverse Sermons, which I preached unto mine own Charge, and some adjoining neighbours: who receiving (as they professed) much good by my Labours, were earnest with me either to bestow upon them some of my notes, or else to publish in Print, that which I had delivered in word. Whose requests I could not well withstand, being urged by some, that my calling makes me a common servant for any good I may in public, as well as in private. And I was rather induced unto this task in a double respect. First, because amongst the heap of books that are printed, too few strike downright at sin, or lend a hand to help forward the work of Grace. Secondly, because the iniquity of the time is such, that with too many (who follow the fashions of the world) grace is out of fashion, and of all other things the least regarded, or looked after; although (as I shall make it plain) it be the only thing to be desired, as that which sanctifies and well-seasons every condition here, and makes way for happiness hereafter: for the want of Grace cuts off all hope of future glory, and precipitates people into endless woe and misery. Nature by its strength may in time work out, or wear out many bodily maladies, without the advice of the Physician, or any help of physic: but the soul, so deadly sin-sick as it is, can never be helped and healed, without the Balsam of grace; which alone is able in time to work out those malignant humours, which the soul hath contracted unto itself. A rare thing it is to find that man or woman which will not easily be persuaded, for the preventing or curing some deadly disease, to take (though otherwise loathing physic) such things as shall be prescribed them for their good: for Nature seeks to preserve itself. Hence it is that the Toad (upon distemper) runs to the Plantin, the Hart to the Dittany, and the Dog to the Grass. Therefore, unless we will show ourselves to have less understanding than the unreasonable creatures, we must look out for Grace, the only cure of our distempered and diseased souls.  
Read then, I beseech thee, this small Treatise with the same affection, and heart, in which it was compiled for thee; and that is (God knows) an earnest desire of bettering thy spiritual estate, and helping forward thy salvation: that the worldly wiseman may grow more wise for his soul; that the ungodly may labour for grace; that the hypocrite may be more sincere and upright; and that the gracious heart may grow in grace, and with more comfort hold it out unto the end. If upon the first taste thou findest but little, or no sweetness herein, let me entreat thee to assay the second time; one bit may draw down another. It is a rare feast where every guest likes, and loves all the provision that is made; yet he is an unworthy guest which will feed of no dish, or be offended with his friend which invited him, because some one or two dishes be prepared which he likes not. Read, taste, and consider. If thou receive any good by these my Labours, give God the praise, and pray for me  
Thy servant in the Lords work, A. H.   

A brief Table directing to the principal things contained in the Treatise following.  

GRACE. how it is taken in the Scripture. Pag. 3  
A threefold difference betwixt true and counterfeit Grace. 10  
First, in the ground, secondly, in the growth, thirdly, in the falling and rising. 13  
Grace is God's free gift. 14  
Grace cometh through Christ. 30  
Grace forgives sins. 35  
The gift of the Spirit is from Grace. 44  
Eternal life from Grace. 48  
Civility is not Grace. 50  
True Grace groweth many ways. 59  
True Grace perseveres. 74  
Saving knowledge an evidence of Grace. 93  
Saving knowledge is operative, and practical. 98  
Saving knowledge changeth us. 102  
Saving knowledge seeks God's glory. 104  
Saving knowledge groweth. 106   

Directions to make our knowledge powerful.  
FIrst, consider that our knowledge should make us lights unto others. 118  
Secondly, we must side with our knowledge against our corruptions. 121  
Thirdly, we must pray that the Lord would put life into our knowledge. 124  
Faith an Evidence of Grace. 126  
Difference betwixt the faith of God's children, and the presumption of the wicked. 133  
The first difference is in the ground out of which they spring. ibid.  
The second difference lieth in their fruits and effects. 143  
Thirdly, true faith makes the heart to stoop to Christ his Sceptre. 144  
Subduing of lusts, is a sound Evidence of Grace. 147  
Differences betwixt the leaving of sin through the strength of Grace, and some other by-respects. 157  
Obedience to the will of God, is an Evidence of Grace. 164  
An Hypocrite may go far in outward obedience. 170  
Differences betwixt that obedience which proceeds from Grace, and that which is done by hypocrites upon by-respects. 172  
First true Grace aims at the whole will of God. ibid.  
Secondly, a gracious heart labours to obey at all times. 174  
God oft withdraws himself from his children for diverse ends. 177  
First, to show us our weakness. 178  
Secondly, to humble us. ibid.  
Thirdly, to make us more watchful. 179  
Fourthly, to bring us closer to God. 180  
Fifthly, that we might pity others fallen. ibid.  
Sixthly, that we may love the Lord the better for restoring of us. 181  
Thirdly, a gracious heart obeys willingly and cheerfully. 183  
Fourthly, he obeys sincerely. 185  
Motives to obedience. 190   

Reasons of the Doctrine.  
GRace gives content to the heart. 199  
Grace enables us to hold up our heads in the time of affliction. 203  
Grace helps us to live godly. 205  
Grace brings in outward and temporal benefits. 208  
Grace makes up decays in nature. 217  
Grace gives us a sanctified use of all those things we partake of. 221  
Grace paves a way to glory. 222  
No falling from Grace. 226  
First, in regard of God's promise. 228  
Secondly, in regard of God's attributes. 229  
Thirdly, in regard of the all-sufficiency of Christ. 233  
Fourthly, in regard of the nature and office of God's Spirit, being God's Seal and earnest. 234  
Grace may be cooled. 241   

Symptoms of declining in Grace.  
FIrst, an inordinate appetite to things that are hurtful. 243  
Secondly, an abating of our spiritual taste. ibid.  
Thirdly, if we digest not the Word, as of old. 244  
Fourthly, if there be a cold and drowsy performance of holy duties. 245  
The want of Grace a woeful thing. 247  
Labour for Grace. 255  
Strive to grow in Grace. 260  
That we may grow in Grace, we must first pluck up such weeds as overgrow and choke it. 262  
Pride. 263  
Selfe-confidence, or security. 265  
Insinceritie, want of uprightness of heart. 269  
The cares of the world, and deceitfulness of riches hinder the growth of Grace. 271  
All noisome lusts do hinder the growth of Grace. 274  
The society of the wicked hinders the growth of Grace. 276   

Helps to grow in Grace.  
FIrst, keep the heart soluble. 280  
Secondly, use the society of the godly. 281  
thirdly, be oft in hearing and reading. 282  
Fourthly, Exercise Grace, let it not be idle. 285  
Fifthly, be oft and earnest in prayer. 286   

Signs of our growth in Grace.  
FIrst, if we more and more dislike sin. 290  
Secondly, if we more and more delight in God's ordinances. 291  
A difference betwixt the godly and the wicked in their taste of God's Word. 295  
Grace will carry us through inward tentations. 297  
Grace will comfort us against crosses. 302  
Grace will help us against corruption. 306   
The end of the Contents.   

Errata.  
PAge 22. line 17. for being, read bring. p. 73. l. 12. for rescued, r. rescue. p. 79. l. 10. for have, r. save, p. 82. l. 1. leave out in. p. 116. l. 3. for Therefore. r. Secondly. p. 216. l. 3. r. in a wrong tenure. p. 233. l. 6. for preserve r. present. p. 242. l. 9 r. it liveth. p. 270. in the margin, for Phil. r. Psal. p. 285. l. 17. for approvement, r. improvement. p. 295. l. 8. for wickeds r. wicked.   

A TOUCHSTONE of Grace.  HEBR. 13. 25. Grace be with you all. 
IT is not my purpose to spend many words about the Author, or authority of this Epistle, which are questioned by some, and controverted by others. Lest I should seem to trifle out the time with matter of no great importance.  
Although the Author cannot speak for himself to claim his right, or to vindicate that wrong which he hath sustained; yet the matter of the Epistle speaks sufficiently for its Author, and authority. Why should any question the Author, when it bears Saint Paul's Ensign, and mark, though not his name? Great wisdom there was in concealing of his name; the want whereof is no sound argument to prove it was not Paul's, for then (by the same reason) we may say, that it had no Author, because it hath no Owner, no name put unto it. And as for its authority, me thinks it should be out of question, the matter thereof being so heavenly, so lively setting out the offices of Christ, so sound proving him to be the promised Messias, the only Prophet, and Archbishop of his Church.  
The words which I have read unto you, are the ordinary salutation, and farewell which Saint Paul useth in all other his General Epistles, the sense and meaning whereof I will give you in a few words.  
Grace in Scripture hath well-nigh twenty several acceptations: 
Grace how taken in Scripture.  I will acquaint you with some of the principal.  
Sometimes it is taken for the free, and undeserved love, and favour of God electing, and calling of us, 2 Tim. 1. 9 He hath saved us, and called us with an holy calling, not according to our works, but according to his purpose and grace.  
Sometimes it is taken for the imputation of Christ his righteousness, Rom. 5. 17. Much more shall they which receive the abundance of grace, and of the gift of righteousness, etc. here grace standeth in opposition unto the guilt of Adam's sin, and so is taken for justification.  
Sometimes grace is taken for the guidance, direction, and operation of God's Spirit in us; as Rom. 6. 14. Sin shall not have dominion over you, for ye are not under the Law, but under Grace, where it may be taken for Sanctification.  
Sometimes Grace is taken for the blessed estate of God's children after they be justified, and sanctified, Rom. 5. 2. By whom we have access through Faith unto this grace wherein we stand.  
Sometimes grace is taken for the practice of piety, 2 Pet. 3. 18. Grow in Grace.  
And sometimes it is taken for glory, the perfection of grace, 1 Pet. 1. 13. Hope to the end, for the grace that is to be brought unto you at the revelation of jesus Christ.  
Here grace cannot well be understood of any thing else but glory. And glory may very well be termed grace in two respects.  
First, because it comes through grace, Ephes. 2. 8.  
And secondly, because by grace we come to have some assurance of glory, 2 Thess. 2. 16. Who hath given us everlasting consolation, and good hope through grace.  
But grace in this place is taken for the free love and favour of God to man-wards, together with all those benefits spiritual & eternal, which do flow from thence; as Adoption, Regeneration, Remission of sins, justification and Sanctification; all which do properly come under this term Grace.  
From whence we may lay this foundation, upon which we intent (God assisting) to build our ensuing discourse, to wit, that (seeing Paul wished grace unto the Hebrews, and all others unto whom he wrote, above, and before all other things) The chiefest good which we can wish one to another, or can receive, and be made partakers of, is Grace. No doubt, if any thing could have been more beneficial, or necessary unto the Hebrews, he would have wished it unto them: but seeing he begins and ends this, and other his Epistles with this prayer, Grace be with you: we may safely conclude, that Paul esteemed Grace to be the best good which he could wish them, or they par take of.  
Long and large disputes have been amongst Naturalists concerning the chief good; several verdicts, and judgements have been given of it; some calling pleasures, some esteeming profits, and some accounting honours the chief good; some this thing, and othersome that, as their several humours & affections have swayed them: but we have not so learned Christ, and therefore (from a better principle) beyond the reach or pitch of all Naturalists, we conclude, that the prime good, the best thing we can partake of, is Grace: for I may truly say of it, as David speaks of Goliahs' sword, 1 Sam. 21. 9 None to that. All earthly comforts, yea the greatest preferments, the largest possessions, the most excellent endowments either of body or mind, in respect of Grace, are but as dung and dross. The excellency of Grace will appear the better, if we acquaint ourselves with the truth and worth thereof: which that we may the better do, observe we these particulars.  
First of all, I will lay down the differences betwixt true and counterfeit Grace.  
Secondly, I will give you some evidences and marks of true Grace.  
Thirdly, I will show the reasons of the doctrine.  
And then in the fourth and last place I will come to make some profitable use and application of the point.  

Differences betwixt true and counterfeit Grace.  
FIrst, of the differences betwixt true and false, sound & sergeant Grace. A necessary search, and a point wherein we, have all need to be skilful, because of the deep imposture, and deceitfulness of our own wicked, wretched hearts, which (like unto lying spirits) will flatter, and deceive us, telling us that we are in a good way, and that all is well with us, when as it is worse than nought; and therefore we should be the more willing to hear of it. For a man may have a graceless & wicked hart, and yet not know it, nor believe it; and we are beguiled in nothing so much, in nothing so soon, as about our spiritual estate, the estate of grace; pleasing ourselves with shows and shadows, in stead of matter and substance. Besides, the Devil is subtle, and he will not be wanting to teach us the art of hypocrisy: and hence it is that virtues are oft taken up by vicious persons; and fiends of darkness will for their own ends sometimes appear like Angels of light. How much then doth it stand us upon, how nearly doth it concern us, to search and try whether our coin be currant, or counterfeit? lest that, as for the present we beguile others, in the end we deceive our own souls.  
The differences 'twixt true and counterfeit grace, lie especially in four 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 perseverance thereof.  
First, of the ground and beginning of grace. Know we that all grace cometh from God the fountain of grace: 
jam. 1. 17.  Every good giving, and every perfect gift is from above, and cometh down from the Father of lights. Grace cometh 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 upon the differences, give me leave to acquaint you with the nature of that grace, from whence all grace is derived unto us. 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 us in Christ, forgives us our sins, gives us his Spirit here, and eternal life hereafter.  
First, 
The definition explained.  it is called the free good will of God, utterly to exclude all merit on our part. Hence it is that the Scripture in diverse 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 ye are saved, it is the gift of God, not of works, etc. Light is not more contrary unto darkness, good stands not in more opposition unto evil, than grace and merit do oppose each other. Merit in the best sense, in the least sense, doth mar the sense of grace. Yea grace excludes that prevision of our works, which some imagine to be the ground of Gods loving us; or if not the ground, a main motive, and great means of Gods bestowing his grace upon us. But the nature of grace will not admit of any such prevision, & foreseeing of our works. The ground of all grace is in God himself; and therefore grace must needs be free, it being his mere good will, and own goodness to respect us. As he told the people of Israel, Deut. 7. 8. Nothing without God moveth him, or can any ways allure him to bestow his grace upon us. He found us in our blood, 
Ezek. 16. 6▪  unlovely, loathsome, unworthy to be beloved: wherefore we conclude, that grace is God's free good will.  
The Church of Rome hath been much puzzled about this doctrine of God's free grace, and therefore in general terms they will seem to join issue with us, as if they said not, as if they held not any other thing than that the Apostle allegeth, 
Rom. 3. 24  Rom. 3. 24. That we are justified freely by his grace; but like the Devil their father, they speak the truth in a false manner; their words have a wicked meaning, which overthrows the nature of Grace, and the very foundation of Christian religion: For by justification they do not understand the free grace of God in himself, and that right0eousnesse of Christ, freely imputed unto us, but such a righteousness, as God freely works in us: So by grace, they do not understand the free and undeserved love & favour of God to man, but certain gifts of grace, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  certain, habitual graces, as faith, love, mercy, etc. which God freely works in us, and for which (say they) he doth accept of us. Now what is this, but to overturn grace, to overthrow justification, and to make us our own saviours? When for certain graces of our own, and our own inherent righteousness, God doth accept of us. From whence we may boldly conclude: that the doctrine of the Church of Rome doth overthrow the foundation, it perverts the nature of grace, and takes away the truth of justification For justification rightly considered, implies two things: First, an utter emptiness and want in us: Secondly, an absolute fullness and sufficiency in Christ. I would know how this can be, if any merit or worth be in us; if we merit, there is something in us; if something in us, than not an utter emptiness; neither is there an all-sufficiency in Christ: thus they take away justification, they make Christ no absolute Saviour, and so no perfect Christ, and so no Christ at all. Let us therefore abominate the doctrine of the Church of Rome, that satanical Synagogue; let us hold it to be Antichristian, against Christ, and their doctrine to be against the truth of grace, and (to say truth) a graceless doctrine. To put it out of all question that grace is the free gift of God, Saint Fawl telleth us, 2 Tim. 1. 9 that it was given unto us before the world was. True, say the Papists: But how? thorough God's foreseeing our works. But this the Apostle confutes in the same verse, telling us, that it is not according to our works, but according to his own purpose and grace. Again, in Eph. 1. 5, 6. He telleth us, that He predestinated us to be adopted, 
Eph. 1. 5, 6.  through JESUS CHRIST unto himself, according to the good pleasure of his will, to the praise of the glory of his grace. Therefore, to conclude this point: know, that whatsoever good thing hath befallen us, or is coming towards us, (all favours and mercies exhibited, or promised) all are of God's free grace, all according to the good pleasure of his will; the ground of all is within himself, as Beza well rendereth the words, Ephes. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Teaching us that no cause present, or future without God, moved God to bestow his grace upon us. For if God had not loved us before we loved him, we had never been beloved, 
1 joh. 4▪ 19▪  1. joh. 4. 19 If God had not loved us before we had been amiable, fit to be beloved, we had never tasted of his love: for he found us filthy in our blood, Eze. 16. 6. 
Ez. 16. 6.  If God had not loved us before we had been able to procure, or deserve his love, we had never been beloved, 
Ro. 5. 7, 8.  Rom. 5. 7, 8. If we be at any time able to do God any service, it is not we, but the grace of God in us, 
1 Cor. 15. 10.  1. Cor. 15. 10. Or, if at any time, we being any thing unto God, we must say as David said, 1 Chron. 29. 14. All things; O Lord, come of thee, and of thine own hands have we given the. If God respect, or reward any service of ours, what doth he but crown his own gifts?  
The consideration whereof cries shame in our faces, for making the Lord so wretched a requital for so free, and undeserved grace. Our case was desperate, our condition damnable; nothing of our own to bring us into grace, and favour with God: only his own goodness moved him to take pity upon us, and freely of his grace to justify us, 
Rom. 3 24▪  Rom. 3. 24. How should this knit our hearts unto the Lord? A benefit, the more freely it comes, the stronger it ties the receiver unto the giver. The Sun shines not more freely upon us (nay not so freely, for that can do no other, it shines by virtue of an higher and commanding power, and that order which God hath set, 
Psa. 104 19  Psal. 104. 19) than God's grace is bestowed upon us. 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 express his praises, for the freeness of his grace. How should this tie us unto the Lord, and knit our hearts unto him, who hath so abounded in love unto us, and that so freely, so undeservedly?  
Again, here is matter of comfort unto all dejected and drooping spirits, cast down in the sight and sense of their own vileness and unworthiness; these should consider that God's grace is free; he looks not at any thing in us in the bestowing of his grace. What, dost thou think thou are uncapable of grace, because thou art unworthy of it? This is a mere fallacy. Do not cast away thy confidence, because thou seest not in thee that goodness thou desirest. It is goodness enough for thee, to be bad enough in thine own esteem. Be but vile enough, base enough, bad enough, and then thou art good enough to partake of grace. Thine emptiness will make some way to fullness, Luke 1. 53. 
Luke 1. 53▪  He fills the hungry with good things. 
Esay 55. 1.  Ho, every one that thirsteth, come ye to the waters, & ye that have no silver, come buy wine and milk without money; yea, or money's worth; all conditions of our own worth and merit are here utterly excluded. Therefore comfort thyself, and cheer up thy heart, thou poor unworthy sinner, in this, that God is most free of his love; though thou hast nothing whereby to deserve any grace from God, yet he hath enough in himself to move him to give to all poor dejected and humble sinners.  
The devil (it may be) will teach thee to put a price upon God's wares; he will make thee believe that thou must have thus much holiness, or thus much obedience, or thus much faith to purchase or procure the love 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 poor empty soul, else thou art uncapable of his grace. Me thinks this should uphold poor souls that faint, and are ready to sink under the weight and burden of their sins, mourning like Rahel, and will not be comforted, casting away their hope and confidence, yea, and forsaking their own mercy by waiting upon lying vanities, 
jon. 2. 8.  jon. 2. 8. Whereby they do not only rob God of the glory of his grace, but even defraud their own souls of comfort, through slavish fear and unbelief. Hath not the Lord made a general invitation, calling to the throne of grace all hungering, thirsting, and mourning souls, that so they might partake of his wine and milk? Yea, that they may receive mercy, and find grace to help in time of need, 
Heb. 4. 16.  Heb. 4. 16. If God hath given thee but a heart to desire grace, thou hast a warrant to believe that God will freely bestow it upon thee. 
Psal. 145. 19  For he will fulfil the desire of them that fear him; He also will hear their cry, and will save them, Psal. 145. 19 I tarry the longer upon this point, for the comfort of those poor ignorant, fearful and unbelieving souls, whose consciences speaking bitter things against them, pass the sentence of death upon themselves, as uncapable of any grace, because they are guilty of these and these sins. If they were thus & thus qualified (they say) they should have some hope that God would be good unto them; but know thou, poor deluded soul, that no man's goodness is the ground of God's love unto him: no, no, it is God's love is the cause of our goodness: 
Ephes. 1. 4.  Ephes. 1. 4. He hath chosen us that we should be holy. Holiness is not the cause, but the effect of God's loving us. Thou must be in Christ, before ever thou canst be good, or have any inclination unto goodness: for as the branch cannot bear fruit of itself, unless it abide in the Vine, 
joh. 15. 4.  john 15. 4. no more can we, unless we be in Christ.  
It follows: 
He accepts of us in Christ.  Whereby he accepteth of us in Christ. This truth is evidenced by diverse places of Scripture, joh. 1. 17. The Law was given by Moses, but grace and truth came by jesus Christ. So Ephes. 1. 5, 6. He hath predestinated us to be adopted through him; and in the next verse, He made us accepted in his beloved: Which places, and diverse other do plainly teach us, that all grace bestowed upon us, is by the means of jesus Christ. He is the conduit-pipe in and thorough whom all grace runs from the Father unto us; he is the head which conveys all spiritual life, sense, and motion into all his members, which was typified by that Ointment which ran down from Aaron's head to his beard, and so to the skirts of his garment. In him it pleased the Father that all fullness should dwell, 
Col. 1. 19  Coloss. 1. 19 And of his fullness we receive grace for grace, 
joh. 1. 16.  joh. 1. 16.  
So that from hence we may learn, unto whom we are to return the praises of any good thing we partake of, whether already exhibited, or promised: God in Christ is to be glorified for all. Therefore such as sacrifice to their own nets, do sacrilegiously rob God & Christ of their due. We are not able to think a good thought, much less to speak a gracious word, most of all unable unto any pious and holy work without Christ: for without him we can do 
joh. 15. 5.  nothing, joh. 15. 5. It is God which worketh in us both the will and the deed, Phil. 1. 13. Not I, says Paul, 1 Cor. 15. 10. 
1 Cor. 15. 10.  But the grace of God in me. If God bestows upon thee any good which he hath denied unto others; it is not because he saw thee better, or more worthy than another, but because he is pleased to be more gracious and merciful unto thee, in Christ, than to another.  
Again, here we learn whither to go for such grace as is wanting in us: seek it from God through Christ. What, dost thou hope to find it through thy service, thy prayers, thy good meaning, or good works? Away with these menstruous rags, go to God through Christ: No man cometh to the Father but by him, 
joh. 14. 6.  joh. 14. 6. All other hopes and helps without Christ, are but as Egyptian staffs, unto which if a man lean, they will strike into his hand and pierce him. Make sure of Christ by believing, & then sure of grace: Want of true union and communion with Christ, makes seeming grace in many temporizers to welter and come to nothing, as standing pits & shallow brooks dry up in Summer for want of some fountain and spring to fill or feed them.  
It followeth: 
Forgive us our sins.  Forgive us our sins. This also is evident, 
Ephes. 1. 7.  Ephes. 1. 7. By whom we have redemption through his blood, even the forgiveness of sins according to his rich grace. Hence it is that the Lord proclaims himself, 
Exod 34. 6▪  Exod. 34. 6. Gracious, merciful, forgiving sins: as if the fruit, yea, the excellency of his grace lay in the forgiveness of our sins, grace being illustrated in this act of forgiveness, as much as in any other. Benefits bestowed upon us, though they proceed merely from love, do not so much magnify the clemency of the forgiver, as the setting down by great wrongs and intolerable injuries, or requiting of evil with good. Many a man will easily give, that cannot so easily forgive. Herein appears the excellency of God's grace, in passing by our infinite and loathsome iniquities & transgressions. To say truly, it is only grace which can forgive, forgiveness being a free and gracious pardoning of some fault committed, and of some punishment deserved.  
Besides, the grace of God is the more to be magnified in that it extends unto all sins, great as well as small, and small as well as great. For if God should forgive some and not other some, it would be thought that he is either not so willing, or not so able to remit all sin as some; yes, his grace reacheth to the forgiveness of all sin, Coloss. 2. 13. And ye which were dead in sins, 
Col. 2. 13.  hath he quickened together with him, forgiving you all your trespasses. So 1 joh. 1. 7. 
1 joh. 1. 7.  The blood of jesus Christ cleanseth us from all sin: the guilt of one transgression makes us liable to eternal torments; and our sins have been multiplied, they are like to the sand by the seashore, innumerable, yet grace is able to remit all. Then are the Romanists foully mistaken. First in saying that some sins need no forgiveness; and secondly, that some sins may be forgiven without the free grace of GOD. Some sins (they say) need no forgiveness, as Concupiscence which they make to be no sin, whereas in truth it is the spawn and seed of all sin, as jam. 1. 14. 
jam. 1. 14.  Every man is tempted, when he is drawn away by his own concupiscence, and is enticed. Again, they say that many venial sins which are not done against, but besides God's commandment, & which are not acted with a perverse mind, with a rebellious heart against God, these sins, though they displease God, yet they make not God displeased with the doer of them, and therefore may be done away by ourselves, through the saying over a few Aue Maria's, or the doing of some work of charity, or if that will not serve the turn, a little Holywater will wash away all filth, or if that fail, the breath of a Bishop's blessing will blow away their sin; or if all these fail here, a little Purgatory-fire hereafter with his Holiness pardon, will make them as clean as need be. Most horrible and blasphemous untruths against the grace of God, which alone is the prime cause and chief means of the forgiveness of all sin, Esay 43. 25. 
Esa. 43. 25.  I am be that putteth away thine iniquity for mine own sake. If thou hast committed any sin, it must be forgiven, else thou shalt perish, 
Ezek. 18. 4▪  for the soul that sins, it shall die, Ezek. 18. 4. If sins be forgiven, God must do it: for this is a prerogative royal proper to the Lord, Who can forgive sins but God only? 
Mark. 2 7.  Mar. 2. 7. If God forgives any sins, it must be of his mere grace, Eph. 1. 7. For his own sake.  
In the second place let the consideration hereof provoke us to unfeigned and hearty thanks, for that when our estate was so desperate, our condition so damnable, as there was no possibility of deserving grace, we were so far indebted to the law of God, as no way able to make satisfaction, that then the LORD of his rich grace should forgive all. Suppose thou wert ready to be cast into prison by thy Creditor for a thousand pounds, all thou hast to be seized upon and sold, and yet thy Creditor unsatisfied; at length in mere pity, he should set thee free, bestow great things upon thee: oh how would thy heart be knit to such a man! thou wouldst think, that thou shouldest never be able to require his love: God hath done ten thousand times more than so for thee; how then art thou bound to love him, to praise him, to tell unto others, what great things the Lord hath done for thee? What, all debts forgiven? all reckonings cleared, and made even betwixt the Lord, and thee, without any satisfaction made on thy part? What, no accusation in that black and terrible day liable against thee? All sins done away through his free grace? O the deepness of the riches of his mercy! How unutterable is his goodness? What wilt thou render unto the Lord for his unspeakable grace? How should this inflame thy heart with the love of God, as Luk. 7. 47? Such as do not heartily love the Lord, may fear they have no part, no share in his rich grace. Unthankfulness is a grievous sin, and that which moves the Lord (I am persuaded) many times to hide away the joy 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 help, could be persuaded to quarrel, and be angry with the Lord, as jonas was? If we fall short of our hopes in some good thing we have promised to ourselves; or if God cut us short of some outward comforts lent unto us, what grumbling and repining is there against the wisdom and righteousness of our good God? All sense of his infinite love in forgiving an infinite debt unto us is swallowed up, we have little joy in it, and God hath as little thanks from us for it; whereas, better lose all the world, than miss this grace: for, as Mat. 16. 20. What will it profit a man to gain the whole world, 
Mat. 16. 20▪  and lose his soul? which doth perish without it partake of the grace of God.  
It follows: 
Gives us his Spirit:  Gives us his Spirit here. This necessarily follows, as Sanctification succeeds justification, Ezek. 36. 25. 
Ez. 36. 25.  I will pour clean water upon you, and ye shall be clean from all your filthiness. Here is our justification. Then follows in the next verse: A new heart will I give you, and a new spirit will I put within you. And again, the 27. verse, I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements, and do them. Which words imply our Sanctification; God's Spirit is made manifest in us, by our walking in God's Commandments: which we can never do to any purpose, until by the Spirit corruption be deadened, and grace invived in us. Grace in the child of God works in him more and more sanctification through the Spirit: that is, a cleansing of ourselves daily from all filthiness; and never can we have any evidence of the truth of grace (as shall be made more plain hereafter) or of our justification, but by our sanctification; until we see sin purged, we may not think that it is pardoned; for whomsoever Christ frees from the damnation of sin, 
Rom. ●. 1.  he doth also deliver from the dominion of sin. From hence then we may be assured of the presence and abode of God's Spirit in us; which whoso hath not, partakes not of grace, is none of Christ's, Rom. 8. 9 is none of Gods, Gal. 4. 6. Because ye are sons, God hath sent the Spirit of his Son into your hearts. If the Spirit of God hath taken up its abode in thee, all the house shall far the better for it; it will work a holy change in thee, it will make thee a new creature, changing thy thoughts, words and works, from evil unto good. For as every creature in nature hath a faculty to produce its kind: (Do men gather grapes of thorns, or figs of thistles? Matth. 6. 16. No, Thorns produce thorns) so a sanctified & a gracious heart brings forth fruits of holiness and righteousness, 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 Idol Dagon fell down as soon as the Ark of God was brought near unto it: so down goes Satan's throne; a man is no longer a slave to his base lusts, no longer under the bondage of any one sin: 
2 Cor. 3. 17▪  For where the Spirit of the Lord is, there is freedom and liberty; freedom from the slavery of any corruption, freedom from the bondage of any ruling sin.  
And last of all, 
And eternal life hereafter.  eternal life hereafter, Rome. 6. 23. The gift of God is eternal life. So 2 Thess. 2. 16. Who hath given us everlasting salvation, and good hope through grace. Thus have I presumed through your patience to tarry a while upon the explanation of the definition of that grace which is the fountain and wellhead from whence all grace is derived unto us.  
Now to proceed in the unfolding of the Differences betwixt true and counterfeit grace. The first difference (as hath been said) lieth in the ground or root from whence true grace springeth. If thou wouldst not be deceived, or mistaken about the truth of thy grace, do but seriously consider with thyself, out of what soil, or from what root, that grace which appeareth, and peradventure thou believest to be in thee, did spring and come forth, whether from the seed of God, from the presence and working of the Spirit, or out of Nature's garden, or from education, or else out of some worldly, carnal, and by-respects; if it came not from God, it will quickly appear in its proper colours, it will ere long discover its rottenness, 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 given up, nor inclined unto any exorbitant courses, not affecting any notorious vices, but rather hating and abhorring them: who comparing themselves with gross sinners, and finding in themselves a freedom from those foul sins which others are defiled withal, do by and by bless themselves in their own hearts, yea, and it may be, they are taken of others (like or worse than themselves) to be marvelous good people, very religious and gracious persons: whose grace is no other, no better than mere civility, which is as far from sanctity and true grace, as chalk is from cheese, as the old saying is. Others also there be, who having been well bred, piously and virtuously educated, sucking (it may be) the Scriptures with their mother's milk, as it is spoken of Timothy; 
2 Tim. 3. 15.  brought up in a family, where haply they had no evil example (though this be very rare) to corrupt them, do hold on still that course into which they were entered young, and have been trained up from their childhood, approving of good duties, frequenting God's house upon all good occasions, using, and (which is more) delighting in the society of the people of God; and all this, not by virtue or strength of saving grace, but through an habituated practice of godly exercises, so that they can say as the young man in the Gospel, 
Mat. 19 20.  I have observed all these from my youth. Are all these (think you) arguments strong enough to prove the truth of grace wrought in the heart of such a person? Then Paul his condition was good enough before his conversion, for he was well educated, brought up, and lived after the strictest manner, yet he accounts all this but as dross and dung, as Phil. 2. 8. God's worship and the performance of good duties through long use may be grown into a very form, wanting zeal and all spiritual 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 evidence of goodness in the heart of the doer of them? No, no, thou mayest be a Pharisaical Angel, hear, read, fast & pray by the strength of thine education, custom prevailing so far with thee, as to necessitate the performance of pious exercises, doing good duties, because thou hast always done them, and not through the power and strength of true grace, either inviting thee, or enabling thee unto the performance of them. True and saving grace comes not from nature & good breeding, but from spiritual regeneration; from union and communion with Christ, who is the Head which gives spiritual life and motion unto all his members. Every gracious person is knit unto Christ by joints and bands, as Col. 2. 19 
Col. 2. 19  These ligatures are the graces of the Spirit, by which every good heart being conglutinate and graffed into Christ, draws daily from him such spiritual strength, as enables him to the practice of good duties. So that if grace be truly wrought in thee, thou livest in Christ, as a siene in the stock, and Christ lives in thee, as the root lives in the branches: Then the mind and affection of Christ will be in thee, thou wilt do good duties not of form, but in faith, in love, yea with a kind of holy necessity, as if it were thy nourishment, thy meat and thy drink, as Christ said, To do the will of thy Father which is in heaven.  
Others also there be which will outwardly appear very forward in the performance of good duties, they will not miss a good Sermon, etc. as if grace were truly wrought in them; when as little, or nothing at all is done by them in love to the duty, but love of themselves, 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, think and know, that unless they conform to good duties, and make some show of godliness, there will be no abiding for them, they shall be nothing set by: whereupon they resolve to draw in the same yoke with others, (though good duties be in truth a very yoke unto them) and hold quarters with the rest of the family, putting on a vizard of grace, either to hedge in some favour of their master, mistress, or some other of the family, or to be well esteemed of amongst the rest.  
And there be others that will be forward in the best things, that so their masked godliness may be a Lure to draw others to trade and commerce with them, that so they may with the less suspicion prey upon the simplicity and innocence of honest hearted people, with whom they hope (making a show of godliness) to have negotiation. Many such like there are, who in truth are no other than painted and garnished sepulchres, having within nothing but rottenness and corruption. Whereas true grace makes the child of God to appear and seem to be godly, because he is so▪ and to practise goodness, for the love of goodness, and not of goods, as many hypocrites do.  
A second and a main 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 evil men and deceivers wax worse and worse, deceiving and being deceived, 2 Tim. 3. 13. whereas true grace is still of the mending hand, and grows many ways.  
A gracious person grows first of all into more acquaintance with his own heart; he more and more sees, and observes his own vileness & unworthiness, for the more grace, the more sight of our corruption; as Abraham, the more familiar he grew with God, the more he humbled and abased himself: This is one singular property of a good heart, the more grace it receives from God, the more disgrace it doth cast upon himself, in the sense of his own unworthiness. After that job having heard of God by the ear, came to enjoy a more clear evidence of him by the eyes, presently he abhors himself, and reputes in dust and ashes, job 42. 5, 
job 42. 5, 6.  6. Paul (after he had tasted of grace, 
1 Tim. 1. 13. ) confesseth himself a blasphemer, a persecutor, etc.  
Secondly, a gracious person grows more and more into the hatred of old pranks & courses; 
Ez. 36. 32.  He is ashamed and confounded for his former ways, Ezek. 36. 32. he will no more of his old ways, but says of them, as Ephraim of his Idols, 
Hos. 14, 9  Hosea 14. 9 What have I to do any more with Idols? He sees before him a way of joy and comfort unto his soul, beset with many sweet and precious promises, adorned with many benefits and blessings: his heart in now so fixed upon this way, that he grows more and more in love with it; all other ways, 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 grows more and more into a longing for Christ: 
Psal. 42. 1.  As the Hart brayeth for the rivers of water, so panteth his soul after Christ, his soul thirsteth after him. That fellowship and communion which he hath with Christ in his holy ordinances, is most sweet and comfortable unto his soul; and yet this he knows is but a glimpse of that comfort he shall partake of, at the appearing of the Lord jesus: Therefore he longeth for that day, knowing that when Christ his life shall appear, then shall he also appear with him in glory, 
Col. 3. 4.  Coloss. 3. 4. Now take an hypocrite, and temporary professor at the best, and it will soon appear that he grows none of these ways. First, he grows not into acquaiutance with his own heart, for that doth every day more & more deceive him. Secondly, he grows not into a hatred of his old ways, for he is still the same he was, as rotten at the core as ever he was, and as well pleased now with his lusts as before; though haply for some by-respect he may seem to forbear them, and hinder or suppress the Paroxysm & return of them. Thirdly, as for loving the appearing of the LORD CHRIST, he doth it not, he cannot do it heartily, whatsoever outwardly he may make show of; for he cannot be ignorant of that which Christ hath said of hypocrites, which say, but do not, or do all their works to be seen of men, and take God's Covenant into their mouths, but hate to be reform, that none of these shall escape the damnation that is to come. 
Matth. 22. 33.  The consideration of which things, works in them a dread of the dreadful and terrible day of the Lords coming, wishing it might never be, or ever be deferred.  
A third difference, is in the failings and falling of those that be endowed with true grace, and those that are hypocrites. For we may not say, that grace is perfect in the best of God's children, because in this life, so long as we abide in this earthly tabernacle, we must look for no perfection: in many things we sin all; nay, the child of God may have many relapses into the same sin, though he have a sound heart, and labour to walk uprightly towards God and men: yet there is a great deal 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 sin, Rom. 7. 15. I allow not that which I do. 
Rom. 7. 15.  If he be prevented and overtaken with any evil, he approves not of it, his heart is not delighted or affected with the doing of it. When David had numbered the people, the Text says that his heart smote him, 2 Sam. 24. 10. Which shows, that though he were overtaken, yet he did not allow of the evil he had done. Whereas an hypocrite, howsoever he may seem outwardly to quarrel with himself, or to be angry with his sin, yet all is well betwixt his heart & his sin, as the Ferryman in the Boat, he looks one way, though moves another. He wants that principle, Grace, which alone opposeth sin, and makes not only the judgement to mislike it, but checks the conscience, and grieves the heart for it; whereas a wicked hart wanting this principle, may haply resolve against sin, and promise better things: as Pharaoh told Moses, that he would let the people of Israel go, but presently returns to his old hardness and stubbornness.  
Secondly, a gracious heart is bettered by his falls. He grows more and more (as was said even now) into acquaintance with his own heart: he sees his own frailty, he is more fearful of falling, as the old saying is, The burnt child dreads the fire. He is more careful of his ways, and watchful over himself, as one that is climbing up into a tree, if one foot hath slipped, or the bough broke on which he stood, how doth he tremble? how careful is he of sure footing, lest he fall? So the child of God being by occasion fallen into any fault, takes heed unto his steps, etc. gathers his wits together, to keep himself upright from falling again; whereas 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 well set again, is stronger than before; it is true in grace, for this grows more strong after a fall than before. As appears by Peter, who though at first he was shaken by the breath of a maiden, yet like a Cedar in Lebanon grew so strong after, that death itself could not shake, or overturn him.  
Thirdly, the falls of the righteous drive them closer unto God by prayer and godly sorrow. How was David's heart broken after his fall? What heartbroken petitions did he put up unto the Lord, to wash him thoroughly from his iniquity, & to cleanse him from his sin, to create in him a clean heart, to restore unto him the joy of his salvation, and to establish him with his free Spirit? Whereas a graceless heart is either senseless of his danger, and GOD'S displeasure, and therefore seeks not to God by prayer, that so he may make his peace again with God; or else if he be gripped or stung a little, he seeks to allay his grief by Music, as Saul did, or with merry company or pastimes, to put it from him.  
Fourthly, the falls of the godly make them to complain of themselves, and cry-out upon their sin, as Paul, 
Rom. 7. 24.  Rom. 7. 24. O wretched, etc. So David, Psal. 51. 3, 5. whereas a graceless heart is ready to extenuate his sin; would none did worse than this; I hope this is not such an heinous matter: or else excuses himself, and ready to lay it upon others. But the child of God, with a kind of indignation aggravates his sin, abhors it with a detestation, entreats the Lord for mercy in the pardon of that is past, and for aid to help him in time to come.  
Last of all, a gracious heart by his falls hath his heart knit more strongly unto the Lord. O how much doth he think himself bound unto God, for sparing and not confounding him? What shall he render unto the Lord, for bringing his soul out of the snares of the Devil, and delivering him from the danger into which sin had plunged him? He confesseth that it was God's mercy that he was not consumed. And because God hath spared him, his soul is knit more strongly unto the Lord, than ever before. I have read (how true it is I know not) of a great kindness that a Lion did show unto a man, who had formerly pulled a thorn out of his foot; and will not grace teach a man (think you) to love the Lord for doing greater things for him? Nature teacheth a man, to love those that preserve our bodily lives, or rescued us in extreme danger; and shall not grace do 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. Howsoever sometimes a strong corruption & a violent tentation may shoulder out or keep down the work of grace in God's children, yet he is not pleased with this condition of his; for these relapses and prevarications of his, do cost him hot water and the setting on, he hath many a gripe and sting, many a heart-breaking groan by them: whereas those that yield any voluntary subjection to their lusts, and give their evil affections the reins; though sometime they may feel and express some gripes and horrors of conscience, yet by that which hath been spoken, it is evident, that they are far from any evidence of true grace.  
A fourth and last difference, 'twixt sound and counterfeit Grace, lies in perseverance. Counterfeit grace is but temporary, it looks fresh, and seems to flourish for a season, but every little frost of adversity, or blast of trouble, nips it in the head, and makes it give in. If he perceives that he is like to miss of his hopes, & projects, or some rubs will be in his way, or that his profession bring trouble or persecution; then he gives in, he thinks it is good sleeping in a whole skin, and therefore falls off, whatsoever profession he hath formerly made: And that because he wants a sound bottom, he is not built upon the Rock Christ: his principles were from Nature, education, or the world; and not from union and communion with Christ; his holy profession was taken up upon carnal and fleshly terms; not out of love to piety, but out of self-love and by-respects, which whensoever they fail, his piety quails; if they fail or fall, they bear down his godliness with them: whereas sound grace in an honest and good heart, being built upon a sure rock, the foundation whereof is laid in Christ, holds it out in all storms, he is no reed shaken with the wind, no wavering weathercock, no time-seruer; he knows in whom he hath believed, and therefore abides the heat of Summer, the rage and violence of persecution; he endures the frost in Winter, all those crosses and losses which befall him, still runneth with patience that race which is set before him, 
Heb. 12. 1.  Heb. 12. 1. So that it is with hypocrites and counterfeit professors, as with many rotten & worm-eaten pears and plums in a garden: look upon them, walk by them, and none so beautiful to the eye, none so lovely to behold as they, but lay hands upon them, or shake the tree on which they grow, and down they tumble presently; whereas that fruit which is sound, though it make not so fair a show, hangs still for all your shaking. God's people in this are like the Cedars of Lebanon, the stronger the wind blows them, the deeper root they take, the surer they stand.  
Now in a few words to apply that which hath been formerly delivered concerning this point of difference, let that which hath been spoken, be a means of sending us every one into the Closet of his own heart; let us seriously search and try ourselves, that we be not mistaken about the truth of grace. It is a thing of the greatest consequence that can be, I mean, the trial of the truth and soundness of grace in us; for if we be deceived in this one particular, we are undone for ever. A man may be mistaken in outward things, be deceived in worldly bargains, and yet nevertheless a happy man: he may have his soul, though he lose his substance: but if he be gulled in the matter of grace, he is irrecoverably miserable. Doth it not then stand us upon, (as I said before) to consider whether we be deceived or not?  
If there were plenty of washed gold stirring, or great store of bad & counterfeit silver abroad, every one would look what he takes, for fear he should be deceived. O my beloved brethren, these are the days wherein many make fair shows, godliness is grown (in appearance) into some credit amongst us; almost every body would be accounted religious, but as for the power of Religion, and the truth of godliness (God knows) it is found in very few: All is not gold that glisters, all have not grace that are taken, and do also take themselves to be gracious: A man may go far in outward appearance, and yet go to hell in the end, for want of saving grace. As for example.  
First, a man may be free from gross sins, from scandalous crimes, & enormous vices, yea, even loath and detest many evils, 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, just of his word, true in his dealings, as many civil persons, and Gentiles do 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 up God's service in his family, and give himself to fasting and prayer, as the jews did, Esay 58. 2, 3. Seek God daily, 
Esay 58. 2, 3.  know his ways, inquire of God in the ordinances of justice, as a people that would do righteously.  
Fourthly, a man may set upon the work of reformation, joy in a good Sermon, reverence God's faithful Ministers, as knowing & believing that they are such as fear the Lord, and show unto him the way of salvation, as Herod did, 
Mar. 6. 20.  Mark. 6. 20.  
Lastly, a man may leave his old courses and companions, as Simon Magus did, Act. 8. he may be escaped from the filthiness of the world through the knowledge of the Lord, and yet return with the dog to his vomit, 
2 Pet. 2. 20.  and for want of sound and saving grace be damned in the end. Now seeing it may be thus, tell me in good sadness, if thou dost not think it to be a matter of great importance to search and try thine own heart?  
How many thousands be there which come short of these things beforenamed? and yet take up their rest, flatter themselves, and speak peace to their own souls, resolving to be no other, desirous to be no better, and therefore neglect this duty of trial and examination of themselves. But assuredly a time will come, when the consciences of these people (which are now cast into a deep, if not a deadly sleep) will be awakened; when death, judgement, and hell will present themselves unto their view; when their sins like toads will croak 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, than what howling? what roaring? what wring of hands, and breaking of hearts? to consider that old and new sins do bleed afresh before them; and that many thousand thousand reckonings are to be cleared betwixt the Lord and them, and they not able to answer one of many thousands. Then (when it will be too late) they will cry out upon themselves, condemning their folly and madness, that they so trifled away their time, let slip the golden season of grace and mercy, passed over their souls to Satan for momentany babbles and vanities.  
Tell me then (my beloved) in cool blood, if it be not a point of high wisdom, to look to this betimes, not to trust our hearts too far in this weighty matter, seeing our hearts are above measure deceitful, and as those lying spirits in the mouths of ahab's false prophets, will flatter us, bid us go on, and prosper, when we run to our own destruction. I beseech you therefore (my beloved brethren) by the tender mercies of God, and in the bowels of the Lord jesus, I entreat you to look to yourselves in this one particular search, and try your own hearts, how things stand betwixt the Lord and you; do not desperately run on, as many careless bankrupts do, never minding to make even with their Creditor, until the Bailiff hath gotten them under arrest, if not carried them into prison. 'Slight not over these things, lest hereafter, when it will be too late, you find and feel that to be true, which now you cannot be brought to fear. Consider (I say) with yourselves, what sin is alive 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. Do not think these things are skar-crowes to mock children withal, and so slight them over, for I tell thee, if thou canst not find leisure to search and try thy ways, that thou mayest turn unto the Lord in seeking for grace, and suing for mercy, thou wilt not find (I fear) leisure to escape the wrath of God, hell, and condemnation.   

Of the Evidence of true and sound Grace.  
NOw I come to the third thing, 
Evidences of true Grace.  which in the beginning I propounded, and that is, to consider of the evidences of true & sound grace: the which before I come unto, it will not be amiss, to let you know, that the work and truth of grace wrought in the heart of God's child, hath in Scripture sundry appellations, though all signifying one and the same thing. Sometime it is called Spirit, as Gal. 5. 17. The flesh lusteth against the Spirit, 
Gal. 5, 17.  and the Spirit against the flesh. Sometimes it is called A new creature, 2 Cor. 5. 17. If any man be in Christ, 
2 Cor. 5. 17  let him be a new creature. Sometimes, Calling, as in diverse places of Scripture, 
Rom. 9 24.  Rom. 9 24. Even us whom he hath called. 2 Pet. 1. 10. Wherefore brethren, give rather diligence to make your calling and election sure. Sometimes, Sanctification, 
1 Pet. 1 2  as 1 Pet. 1. 2. Elect according to the foreknowledge of God the Father, unto sanctification of the Spirit. All which places tend to this purpose, to let us know, that we are then spiritual, renewed, or borne again, effectually called and sanctified, when the work of grace is truly wrought in us: Which work sooner or later, more or less is wrought in every one of GOD'S elect; whereby he becomes purged from the former filthiness of his flesh and spirit, and sanctified throughout: for as sin, like an Epidemical evil, diffused itself into all parts of a man; as Wine or Beer put into a musty cask, is all equally tainted; so grace, if it enter into any, it sanctifies him throughout; it puts a spiritual life, not into one or two parts, but into the whole man, renewing every part and faculty of body and soul: For grace comes into the soul, as the soul comes into the body, not infused by degrees, though it be a maxim in Philosophy, that the heart first lives: which is not so to be understood, as if life were some while there, when it is wanting to all other parts of the body, but because the heart is the seat (as it were) of life, and first of all moves, manifesting life above any other parts of the body. So grace is wrought at once, though it grows by degrees, being first weak, as is a babe, before we be strong men in Christ. Know also, that though grace once wrought, be infused into the whole man, yet it shows itself not alike in all faculties at all times, because of the contrary habit of corruption, which is stronger in some part and faculty of the body and soul, than in other some; yet if the life of grace be inspired, it shows itself more or less in the whole man. This much I thought fit to premise, to let you understand, that if the truth of grace appear in any one thing, though not in another, or but weakly, you may assure yourselves that you are truly regenerate, and so members of the Lord jesus by spiritual union, never after to be rend off from him, as more largely hereafter shall be proved. Now to the Evidences.   

The first Evidence of grace.  
THe first evidence of sound grace, 
Saving Knowledge, an Evidence of Grace.  is a sanctified and saving knowledge of Gods will revealed in his Word. I call it sanctified, because it helps froward our Sanctification, john 17. 17. Sanctify them with thy truth, thy Word is truth; and I call it Saving, because it tendeth to our salvation, as appears Coloss. 1. 9, 20.  
This Knowledge, some Divines (upon good ground) do make the prime and first work of grace in God's child, and the foundation of all other. Hence Coloss. 3. 10. The new man is renewed in knowledge: 
Col. 3. 10.  By new man, you are to understand (as was said before) the work of grace. Hence it is that the Gospel is called the Word of life, 
Phil. 2. 16.  Phil. 2. 16. because it is a means of working, & perfecting this life of grace, as 1 Pet. 1. 23. No life of grace therefore can be, where this Word hath not been (I understand of those that be of years and capacity) to work the knowledge of God and Christ. 
joh. 17. 3.  Not that every knowledge of God is life eternal, for there is a Knowledge of God which profits not, as may easily be proved.  
First, all they which believe God to be such an Essence, as may be expressed by any bodily likeness, or the similitude of any creature, know not God aright: for if we conceive God to be like any thing that may be imagined, we fancy to ourselves an Idol: we are to conceive of God by way of negation, and to abstract him from all similitudes, 
Esay 46. 5.  Esay 46. 5, 9  
Therefore Papists, and all other, which conceive of God in a carnal and gross manner, know not God aright, & so gain little benefit by their knowledge of him.  
Secondly, they, that believe not God to be the chief Good, and the only thing to be desired, loved and feared, know him not aright. Such as cannot say as did David of the Lord, Psal. 73. 25. Whom have I in heaven but thee? 
Psa. 73. 25.  I have none in the earth to be desired in comparison with thee: receive little benefit by their knowledge of God. Therefore all Mammonists and covetous persons, which prefer their riches before God; all Epicures and Bacchanals, which make their belly their God; all voluptuous and sensual persons, which make their pleasures and honours their god, know not God aright to their benefit and comfort.  
Lastly, all that know not God in Christ, receive no benefit by their knowledge of God. To know God out of Christ, is to know him to be a terrible and angry God, taking vengeance upon us, for our iniquities and transgressions. Therefore if thou wouldst have comfort by thy knowledge of God, behold him in Christ, see his justice satisfied, and his wrath appeased by that satisfaction and atonement which Christ hath made for thee (so trusting to him for salvation) which knowledge, because almost every one that lives within the pale of the Church, seems to have, we are to understand, that this knowledge, if it be merely theorical, will not save us; for it may be in the temporary believer and hypocrite: therefore unless this knowledge be sanctified, it is no evidence of grace, it profits not. How then may we be assured, that our knowledge is sanctified & saving? By these effects:  
First, Knowledge, if it be sanctified, 
Saving Knowledge. Signs of it.  is operative, it is a working knowledge, it is no idle knowledge, but reduced into practice, Psal. 86. 11. 
Psa. 86. 11.  Teach me thy ways, O Lord, that I may walk in thy truth. Grace teacheth a man to put his knowledge in practice. A gracious heart had rather do, and not know, (if it could be) than to know, and not to do: he desires to be taught, that he might walk, not that he might talk, as too many do. Hence David, Psal. 119. 34. Give me understanding, and I will keep thy Law, yea, I will keep it with my whole heart. In saying he would keep God's Law, it shows he was no Temporizer in religion, which turns with the wind, and runs with the times; and adding with his whole heart, he shows himself to be no hypocrite, who is hollow, not sincere in his profession. Knowledge, if sanctified, helps forward our obedience, resteth not in speculation, but proceeds unto practice.  
Temporizers and hypocrites seek after knowledge, rather to inform their judgement, than reform their lives; rather to teach others, than to teach themselves. This knowledge will not save, but deceive us, 
jam. 1. 22, 23, 24.  jam. 1. 22, 23, 24. That is the good and honest heart, who having received the Word, keeps it, and brings forth fruit, 
Luk. 8. 15.  Luk. 8. 15. The Word is a sanctifying, a fruitful Word where grace is. The knowledge of graceless persons is a barren knowledge, they know, but do not; and this kind of knowledge is no better than ignorance in God's account, 1 joh. 2. 4, 5. 
1 joh. 2 4. 5.  He that saith I know him, and keepeth not his Commandments, is a liar, and the truth is not in him: by keeping his Word, we know we are in him. Hence it is, that in the first of Sam. 2. 12. 
1 Sam. 2. 12  The sons of Eli were said to be wicked men, and knew not the Lord. How could this be? Eli the Priest and judge, his children, those that attended upon the Altar, and received the offerings, and yet knew not the Lord? No, their lives being vicious, and themselves profane, they did not express in their carriage any fear of God, they were as those that knew not the Lord. Such as profess they know, if they be disobedient, and to good works reprobate, are (for all their knowledge) abominable; where knowledge abides in the brain or lip, and never comes so low as the heart and hand, this knowledge makes way to conviction and deeper condemnation.  
Secondly, Saving knowledge is a transforming knowledge, such a knowledge as doth cast a man into another fashion, it moulds him according unto the Word, 2 Cor. 3. 18. 
1 Cor. 3. 18.  We behold as in a mirror, the glory of the Lord with open face, and are changed into the same Image, from glory to glory. Whereas knowledge unsanctified leaves a person as it found him, unless peradventure he be grown worse by his knowledge. The knowledge of graceless persons wanteth both metal and making: If it transforms them not, they have but a form of knowledge, as Rome 2. 20. Now what difference there is betwixt the thing itself, and a form of it, a living man and his picture, it will be needless for me to relate unto you: the same, in a sort, is betwixt a formal and a sanctified knowledge: the former never moves the heart to God, nor yet removes it from evil: the latter both purifieth the heart, and rectifieth the life.  
Thirdly, Saving Knowledge vents itself for the honour and glory of God, and the good of others. A gracious heart so opens his lips, as his mouth may show forth the praises of God, 
Psa. 51. 15.  Psal. 51. 15. So also he desires that his lips may feed many, 
Pro. 10. 21.  Prou. 10. 21. He talks to edify; for grace is communicative as well as operative, like to that ointment of Spikenard wherewith Mary anointed JESUS, which filled the whole house with the savour thereof, joh. 12. 3. where grace is in the heart, the lips are oft dropping of some heavenly counsel, comfort and instructions, such as may tend to the enlargement of Christ's kingdom: whereas graceless persons seek to set up themselves by their knowledge; it may be they know much of God and Christ, but know little for God & Christ. How few poor souls have been brought home to Christ, by the great knowledge of many who have a great name and fame of learning and profoundness? How many be there who strive for honours and preferment, and had rather be accounted great Artists, than faithful Labourers in the Lord's Vineyard, improving their Talents to God's glory, & the good and salvation of those poor souls that are committed to their care & charge? The Locusts of Rome will rise up in judgement against all such unprofitable servants: for they compass sea & land to make a proselyte; they study and labour night and day to advance & increase the kingdom of Antichrist: but these are so wedded to their ease, and to their lusts, that they have 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 add to that which thou hast. 
1 Pet. 2. 2.  As a new borne babe thou desirest the sincere milk of the Word, that thou mayest grow in it, 1 Pet. 2. 2. This growth I believe is not meant of the letter only and understanding, but especially of the feeling and power of the Word, every day finding more comfort, and tasting more sweetness in the same. So that the Word, as jer. 15. 16. is the joy and rejoicing of thine heart: 
jer. 15. 16.  It is sweeter to thy taste, than the honey or the honeycomb, Psal. 19 10. And more esteemed than thine appointed food, joh. 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, he receiveth the Word in thesi, in the general, and then he applieth it to himself in hypothesi, in the particular.  
First, a gracious heart puts his hand and seal unto every divine truth, believing and embracing all those truths he meets withal, whether they be threatenings, promises, or precepts, as Cornelius and his company said, We are here present before God, 
Act. 10. 33.  to hear all things that are commanded of God, Act. 10. 33. Receiving the Word, as did those Noble Bereans with all readiness, Act. 17. 11. This shows the soundness of his spiritual constitution, and the goodness of his heart; for as it is in nature, a sound constitution feeds heartily upon any good creature provided for him, refuseth nothing that is man's meat, wholesome and good; whereas a bad stomach will pingle, and pick here a bit and there a bit, taking little or or no content in any meats, but those that are daintily cooked, or curiously dressed; even so it fareth with a naughty heart; unless the Word be neatly handled, spiced with humane oratory, and set out with the enticing speech of man's wisdom, 
1 Cor. 2. 4.  it savours not to his carnal palate, he finds no more relish in it, than in the white of an egg.  
Again, a gracious heart makes a particular application of the Word, as spoken and belonging unto him; that part of the Word which doth most nearly concern him, he lays surest hold of, and will not part withal. 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 discover the secrets of his heart, and most lively set out the filthiness of his corruptions: whereas a naughty heart swells against that Word; which closeth with his bosom sins, he brooks not the Word, because (as the Pharisees said) it puts him to rebuke.  
Now then to make use of this point. Is it so, that sanctified knowledge is a sure evidence of true grace? this then may speak heavily, first to the heart of all ignorant persons; they must know that their condition is dangerous, deadly, damnable, because graceless, and it is graceless, because they are ignorant, wanting saving knowledge. An ignorant heart must needs be a naughty heart, because without knowledge the mind cannot be good, 
Pro. 19 2.  Prou. 19 2. What goodness can possibly be where God's Spirit is not? Ignorance doth manifest the want of the Spirit: For, the Spirit is given unto us, 
1 Cor. 2. 12  that we might know the things that are given to us of God, as 1 Cor. 2. 12. Therefore, when any know not the things of God, needful to be known, it is evident that they want the Spirit of God. And yet how hardly can this be beaten into an ignorant head? They will not believe they want grace, or that the Devil hath them in his snare, or that they are taken captive by him at his will; yet thus they are, until they be brought to repentance, That they may know the truth, 
2 Tim. 2. 25, 26.  2 Tim. 2. 25, 26. O the lamentable condition of ignorant persons, especially such as are folded up in the mantle of their own conceitedness! for many of these, though they be ignorant of the truth, yet the Father of lies, their lord & master, hath taught them to cavil against the Word, and to lay down excuses for themselves, that they are not book-learned, that they have no leisure, or that they have a good heart, though they cannot talk as many do, that so he may withhold from them the truth in unrighteousness. O the heavy doom that belongs to those that have eyes and see not, ears but hear not, hearts and understand not, that they might convert & be healed! Esay 6. 10. 
Esay 6. 10.  This is the condemnation, that light is come amongst them, and they love darkness rather than light, joh. 3. 19 
joh. 3. 19  The Lord jesus shall show himself from heaven with his mighty Angels, in flaming fire, rendering vengeance to ignorant persons, 2 Thess. 1. 7, 8. For as Hell is appointed to be the habitation of the wicked, so this is the place of him that knoweth not God, job 18. 21.  
Me thinks then this should set up the price and worth of knowledge, set an edge upon our appetite, and make us call after knowledge, and cry for understanding: To seek her as silver, and search for her as for treasures, as Prou. 2. 3, 4. O the pains that men take, the dangers they undergo in the mines to dig out, and fetch forth silver and treasure out of the earth; which when they have gotten, they have got just nothing, if we will credit Solomon, nothing in comparison of knowledge. For riches avail not in the day of wrath, Prou. 11. 4. Neither silver nor gold shall be able to deliver in the evil day, Zeph▪ 1. 18. 
Pro 2 10, 11, 12.  Whereas, if wisdom entereth into thy heart, and knowledge delighteth thy soul, then shall counsel preserve thee, and understanding shall keep thee, and deliver thee from the evil way, Prou. 2. 10, 11, 12. Therefore, above all gettings, get knowledge, above all increasings, grow in knowledge, 
2 Pet. 3 18.  2 Pet. 3. 18.  
Therefore make we trial of our knowledge whether it be rightly qualified; what use thou makest of thy knowledge, and whether thou dost improve it to God's glory, others benefit, and thine own salvation. If thy knowledge a be barren and graceless knowledge; woe worth the time that ever thou knewest, for in some sort it may be applied to thee, which the Preacher speaks Eccle. 1. 18. 
Eccl. 1. 18.  He that increaseth knowledge, increaseth sorrow. For thou shalt be beaten with many stripes, 
Luk. 12. 47.  Luke 12. 47. Consider therefore what life and power is in thy knowledge. Many abound in knowledge, but their knowledge is so weak and feeble, that it is unable to withstand any corruption, or to keep under any one sin, in them. It is said of the Thessalonians, 
1 Thess. 1. 5.  That the Gospel was unto them not in word only, but in power, 1 Thess. 1. 5. Would you know what is meant by power? Even that force wherewith God doth open the hearts of his Elect to believe, and that strength of the Word whereby they are regenerate, and made new creatures. Hath thy knowledge manifested any such virtue, and power in thee? Then it is a saving and sanctified knowledge; else but a weak and unprofitable knowledge. Therefore that for time to come thou mayest have thy knowledge more powerful to subdue thy corruptions, observe these few directions following.  
First, consider with thyself wherefore God hath endued thee with knowledge; even to make thee to differ from others, in thy life and practice, and that thou shouldest be a light unto others, Phil. 2. 15, 16. 
Phil. 2. 15, 16.  That ye may be blameless and pure, and the sons of God without rebuke in the midst of a naughty and crooked nation, amongst whom ye shine as lights in the world, holding forth the Word of life. Thy knowledge should make thee a light. Thrue light retains its light in whatsoever darkness it shines; so thy knowledge, if it be sanctified, will teach thee to govern thyself, to look to thine own feet, and to direct thine own ways; and if it fall out that thou be'st cast amongst the children of darkness, yet their darkness shall not be able to extinguish and put out thy light, that is, make thee go or do against thy knowledge, but thy light will be able to discover their darkness, & to guide and direct thee. Again, true light, as it hath light in itself, and retains that light, not extinguished by others darkness, so doth it communicate light to others; wheresoever it shines, others do or may partake of it, receiving benefit by it, and comfort from it. So thy knowledge, if it be sanctified, will tend and bend itself to the edifying of others. 
1 Cor. 12. 7  For the manifestation of the Spirit is given to every man to profit withal, 1 Cor. 12. 7. Every good disposer of the grace of God, as he hath received the gift, 
1 Pet. 4 10  will minister the same to others, 1 Pet. 4. 10. Look to it therefore, thou hast much to answer for, who hast received much knowledge, and certainly, if thou dost not good with thy knowledge, thou wilt do harm with it: thy sin will be exemplary, thou wilt draw on others unto evil, they taking heart and being emboldened by thine example, as appears, 1 Cor. 8. 10, 11. Now how will thy knowledge do good to others, if it doth thyself none? as it doth not if sin be as powerful in thee, as if thou hadst no knowledge.  
Secondly, thou must side with thy knowledge against thy corruptions: What good will a sword do to any man, if he take it not into his hand, & put strength unto it? Help thy knowledge to fight against thy corruptions: take part with thy knowledge against thy lusts which fight against thy soul, 
1 Pet. 2. 11  1. Pet. 2. 11. Thy lusts are too strong of themselves, add not thou more strength unto them, by yielding unto them. When thy knowledge telleth thee that these and these things must not be, join issue with thy knowledge, and say as joseph did, 
Gen. 39 9  How can I do this evil, and sin against God, Gen. 39 9 I tell thee, it is a grievous evil to sin against knowledge, when a man's knowledge within cries out to the contrary: this will make bloody wounds, and strike deep gashes one day into thy conscience. In the mean time thou art in a fearful condition, if thou allowest thyself in the practice of any one sin, condemned by thy knowledge; for thou liest open unto any kind of impiety, yea to any error, even unto Popery; for that person which denyeth the power of godliness, will easily be brought to forsake the profession thereof: if one sin loved and delighted in, be enough to pull a man from God to the Devil, yea, into hell, may it not then pull a man into Popery? A wicked graceless person is a fit piece of stuff to make a Papist of. He that will not be persuaded, nor brought to leave his sin for the truth sake, will easily be persuaded to leave the truth for his sin's sake. How much better had it been for such a one never to have known the way of righteousness, than to turn away from that holy commandment given unto him? 
2 Pet. 2. 21▪  2 Pet. 2. 21.  
Thirdly, be instant and earnest with the Lord in prayer, that he would manifest his power in thy weakness, that he by his holy Spirit would convey some life and power into thy knowledge, that by the practice thereof thou mayst manifest the life of thy knowledge in all obedience and good conscience. To this purpose David makes many petitions to the Lord, Psal. 119. 88 Quicken me according to thy loving kindness, so shall I keep the testimony of thy mouth. The Scribes and Pharisees knew the letter of the Law, and were perfect in the Scriptures, but the Lord by his Spirit had not taught them, and therefore there was no spiritual life nor power in their knowledge. Howsoever they boasted of their knowledge, and thought scorn to be taught of others, yet their knowledge being but a dead knowledge, did increase their judgement; as appears by those words of Christ, joh. 9 41. If ye were blind, ye should not have sin, but now ye say, We see, therefore your sin remaineth.   

A second Evidence of Grace.  
THe next Evidence of Grace is Faith, 
Faith.  which followeth Knowledge, as the frame doth the foundation; for until such time as the mind be enlightened with the truth, no man can believe. There must be knowledge, or else there can be no faith: 
1 joh. 4. 16  We have known and believed, saith john.  
No man can believe in Christ without the knowledge of him; For how shall they believe in him, of whom they have not heard? Rom. 10. 14.  
Faith must needs be an evidence of grace, because it is a special and a principal part and member thereof: not the fountain of all other graces (as some do hold) nor the root, out of which all fruits of sanctity do spring. For the soul must first be endued with the life of grace before it can believe, unless we will say, that faith may be in a graceless heart: which cannot be, because being regenerate and sanctified by the Spirit, we come to believe, and to rest upon the promise for the remission of sins, and salvation by jesus Christ. Saint Paul calls Faith a fruit of the Spirit, 
Gal. 5. 22.  by whom we are sanctified, therefore it cannot be the efficient cause of our sanctification. It is true that Paul hath a passage tending that way, Act. 26. 18. That they may receive forgiveness of sins, and inheritance among them that are sanctified by faith; but by the Word sanctified we are to understand the fruit, not the grace of sanctification: we are dead in sins, until such time as we come to be quickened by the Spirit, joh. 6. 3. It is the Spirit which infuseth all divine qualities into the soul. The Apostle calleth them the fruits of the Spirit, Gal. 5. 22, 23. Amongst which fruits, Faith is one of the principal, as that which puts a kind of livelihood into all other graces; and therefore after a certain manner may be said to sanctify us: For according to the strength of faith, will be the power of other graces, hope, love, etc. If faith be weak, hope and love cannot be strong; little faith, little hope, little love; no faith, no hope, no love at all. So that faith must needs be a sound evidence of grace; for until such time as the heart be purified, and washed in the laver of regeneration, it is either Atheistical to deprave the Word of God, by doubting of divine truths, if not denying them; or else it is Sophistical to pervert and wrest the Word, so as ofttimes blood cometh out of it to choke & strangle God's people, in stead of milk to feed and nourish them. But if the heart be once sanctified by the Spirit, then is faith wrought in us, which doth further, and more effectually cleanse and purify us through the Word, joh. 15. 3. Now because as in the former evidence of grace, so in this also many a man and woman is mistaken, the heart being so infinitely deceitful; it will be no lost labour to examine the truth of our faith. For you must know that it is possible for a wicked and graceless person to believe that Christ died for him; yea to die in a strong persuasion of God's love and favour, and so of his own salvation. Hath not experience taught us thus much? Who so confident, who so full of faith (if you will believe them) as many vile wretches and graceless persons? They wonder what people mean to doubt of God's love, for their part they never, as yet, called it into question. They thank God they have ever had as strong a faith as the best, & so they hope to continue. This is evident by examples in the Scripture. The Lord by the Prophet jeremy speaks to the wicked jews, which had polluted the Land with their whoredoms and malice, which had a whores forehead, and would not be ashamed, saying, 
Mica 3. 11.  Didst thou not still cry unto me, Thou art my Father, and the guide of my youth? So in Mica 3. 11. The Lord speaking of corrupt judges, of mercenary Priests & merchandizing Prophets, which set the Word to sale, and prophesy for money, saith, that yet will they lean upon the Lord and say, Is not the Lord among us? no evil can come upon us. By which it appears, that wicked and graceless people may be confident of God's favour.  
How then may we distinguish the faith of God's children, from the presumption of unbelievers?  
There lies a great difference betwixt them.  
The first difference is in the ground, 
Difference 'twixt Faith and presumption.  out of which true faith springs, or the means by which it is wrought in believers. True faith is wrought in all God's children by the ministry of the Word, as Rom. 10. 17. 
Rom. 10. 17.  First, the Law convincing us, discovering unto us our sins, Rom. 7. 7. showing us both the nature & the danger of them, and our misery into which sin hath plunged us; and not only so, but an utter impossibility of ourselves, either to satisfy the justice of God for the least transgression, or to be freed from that wrath & vengeance which hangs over our head, by reason of our sins. The consideration whereof terrifying and afflicting a poor sinner, makes him to cry out as the jews did, Act. 2. 37. 
Act. 2. 37.  What shall I do? Then cometh in the Gospel, the Word of comfort, and the message of reconciliation, which discovers and prescribes a remedy, whereby a poor sinner may be brought into favour with God, and accepted with him; come out of the snares of the Devil, and be freed from the curse and malediction of the Law; and that is, by receiving of the Lord Christ, in whom all the promises of God are yea and Amen. 
2 Cor. 1. 20  And by whom we have redemption through his blood, 
Ephes. 1. 7.  even the forgiveness of sins, Ephes. 1. 7. Whereupon he begins to hunger and thirst after Christ, seeing, and knowing no other way, no other means whereby he may be saved, or have his spiritual wants supplied. As the prodigal saw no means of comfort, but starve he must, unless he get home again, and be received into his father's family; so the poor sinner knows his soul will famish, if he get not into Christ; and therefore he labours to be made one with Christ; his soul hungers and thirsts after nothing so much as Christ: all the world is dung unto him in comparison of Christ. Oh that he may be found in Christ: to live or die, Christ is all in all unto him; he lays hold upon his righteousness, and shrowds himself for comfort under his wings: and as joab laid hold upon the horns of the Altar, saying, I will die here, 1 King. 2. 30. So the poor believer lays hold upon the Lord Christ, resteth only upon Christ, and if he perish, he will perish at the feet of Christ; whereas the faith of unbelievers and hypocrites ariseth either out of their education, common illumination, or from some vain persuasion of some good in themselves, for which they are persuaded God loves them, or else he would never have bestowed so much upon them, have done these or these things for them. So that their faith is no other than a faithless confidence, a vain presumption, or some Satanical illusion, never wrought in them by the Lord Christ, 
Heb. 12. 2  the Author and finisher of our faith, Heb. 12. 2. by the ministry of his Word. For they were never throughly humbled, or if they were, it was but for a while, a little Sermon-sicke, their consciences wambling, while the Word was delivered unto them, and no longer; If this man's faith had been begun, or he begotten again of the Word of God; as a new borne babe he would more and more desire it, that he might grow thereby, 1 Pet. 2. 2. for we are nourished with that, by which we are begotten: but he finds no sweetness, takes no true content in the Word, any further than he is sensible of some art or some novelty in the same, which doth affect and delight him. Tell me then (thou that boastest or presumest so much of thy faith) how thou didst attain unto it, when it was first wrought in thee; which if thou canst not, thou hast just cause to fear, thy faith is but thy fancy.  
here a question will fall in very fit to be answered, and that is, whether every one that believeth can tell when or how faith was wrought in him?  
This scruple and scrutiny hath troubled many a dear child of God, who hath been ready to question the truth of their faith, because they cannot precisely lay down the time when, or the means how faith was wrought in them. For their education and bringing up was always godly and religious; from their childhood they have entertained the Word of God; they have always borne a good will to godliness, and loved the professors of the truth; always approved of the best things, and therefore question the truth of faith and grace in them. For the comfort of such, let me first of all tell them, that if all were not well, twenty to one the Devil would not be so busy with them, to perplex & trouble them with these pious fears & holy doubtings. We seldom hear or read of any but the Lord's people, that have these troubles, or that put these doubts & questions. But for the satisfying of thy scruple; consider first what Christ said to Nicodemus, 
joh. 3. 8.  joh. 3. 8. The wind bloweth where it listeth, etc. The meaning of which words, is to teach us that the operations of grace are sometimes, as it were, hid from the regenerate themselves, neither knowing the time when they first began to work, nor whence they sprung, nor to what measure they will grow. Therefore though thou canst not tell by what means, or at what time the Spirit of God cometh into thine heart, or how at first, its quickening and sanctifying presence gave spiritual life unto thy soul: yet blessed and happy is thy condition, if thou now findest faith to be wrought in thee, which thou mayest be assured of, if thou findest thy soul enlightened with the saving knowledge and understanding of the truth, if thou hast been abased and humbled under the hand of God, in the sight and sense of thy unworthiness, and if thou prizest Christ above all the world, labouring to win him, and desiring to be found in him, not having thine own righteousness, 
Phil. 3 9▪ 10.  but that which is through the faith of Christ, even the righteousness which is of God through faith, Phil. 3. 9, 10. But if thou findest not these to be in thee, than thou mayest well question the truth of thy faith.  
A second difference lies in the fruits and effects of faith: 
Gal. 5. 6.  Where grace is, faith works by love, Gal. 5. 6. A heart knowing and believing what the Lord hath done for it, cannot but love much, Luke 7. 47. being so dear beloved. And this love of God works the heart to a hatred of all things displeasing unto God, 
Psa. 97. 10.  Psal. 97. 10. and to a practice of that which he requireth, 
Psal. 26. 3.  Psal. 26. 3. Thy loving kindness is before mine eyes, therefore have I walked in thy truth. Whereas the faith of the unregenerate works no change in him, makes him no better than he was, unless it be in show and appearance. Confidence of God's love emboldens him to wickedness, and makes him to sin more and more, as jer. 3. 4, 5. rather than abate sin in him. Certainly, if ever the Lord speak peace to thy soul through Christ, he will so inflame thine heart with the love of his truth, his Image, his ordinances, that these will so take up thy heart, that thou shalt not turn again unto evil, 
Psal 85. 8.  Psal. 85. 8.  
Thirdly and lastly, faith in the regenerate makes the heart to stoop to Christ's Sceptre, to hear his voice and follow him. 
joh. 10. 27.  It is faith which apprehends the authority and sovereignty which Christ hath over us; and approves of the holiness & goodness of his Commandments, & so inclines the heart unto a willing and cheerful obedience. Whereas the hypocrites faith doth embolden him unto liberty, it makes him loose and licentious, laying all upon Christ back, saying, Christ died for us, his blood shall cleanse us, etc. Let the Ministers of Christ say what they can, threaten what they will, they are resolved to hold on, they will not shift one foot, nor stir any further than they list. Let judgements be threatened against them, threatened folk (they say) live long; they can laugh in their sleeves at the zeal of God's servants; no more moved, or removed with a Sermon, than with the wagging of a straw. Oh take heed therefore, that thou be'st not deceived in the truth of thy faith: Thou mayest have a great deal of carnal confidence, and bold presumption, and yet not one dram of true saving faith. 
Heb. 3. 12.  Take heed, brethren, lest at any time there be in any of you an evil heart, and unfaithful, to depart away from the living God. Do not think that thy coming to Church, thy hearing of Christ preached, and receiving of the Sacraments, are infallible evidences of true faith; for many thousands who take up their religion upon trust, and take themselves to be sound believers, have their hearts fraught with unbelief, their faith being no better, nay, scarce so good as the faith of devils, for they tremble at the power & displeasure of the Lord, whereas these are not once touched, nor any thing affected therewith. And this shall suffice to have spoken of faith, the second Evidence of true Grace.   

A third Evidence of Grace.  
NOw I come to the third Evidence of true 
Subduing of our Lusts.  Grace, and that is the subduing of our Lusts, and the conquering of our corruptions. This is meant by those words of Paul, 
1 Cor. 9 27  I beat down my body, and bring it into subjection. By body the Apostle doth mean the old man, 
Gal. 5. 17.  sin & corruption, which doth lust against the spirit. All such as are truly regenerate, by the quickening power of the Spirit, are sanctified (as was said before) in all the faculties of their souls, & members of their bodies: not only enlightened in their judgements to dislike that which is evil, but their hearts also are set against it. They know that all fleshly lusts do fight against their souls, and therefore they maintain open war with them, and will not yield any voluntary obedience or subjection unto them. Grace cannot stand with the regiment of sin. For as Paul saith, 
Rom. 6. 14.  Sin shall not have dominion over you, for ye are not under the Law, but under Grace. Howsoever the Lord (to check the security, presumption, pride, self-conceitedness, & unthankfulness of his children) may for a while leave them unto themselves, and withdraw (as it were) the powerful presence of his grace, whereby corruption may bustle, swell, yea and break forth also; yet by the power of grace, they shall be brought again to mislike, and condemn themselves for those evils wherewith they have been overtaken, and cry out with Paul, 
Rom. 7. 24.  O wretched man that I am, who shall deliver me from the body of this death! Therefore the Anabaptists and others are foully mistaken, who hold that after the work of grace is once truly wrought in a man, sin hath no being in him that is regenerate: for you must know that in every one that is regenerate, there is flesh as well as the Spirit: in every faculty there is grace inclining the heart to goodness; and there is corruption like a back-bias, drawing it the contrary way. For grace and corruption in every regenerate person (as jacob and Esau did strive in Rebeccaes womb) are evermore struggling and striving one with the other: yea, there is a continual war betwixt them, as was between the House of David and the House of Saul; 
2 Sam. 3. 1.  but as the House of David waxed stronger, and the House of Saul weaker: So fares it between Grace & corruption; the flesh may strive, but the Spirit overcomes: for by virtue of habitual grace infused, the will is so sanctified, the affections are so rectified, the heart is so purified, as the whole man resigns up himself to be at God's service, embraceth a holy and a heavenly life, as the only true comfort and sound happiness, and desires and resolves so to hold on, even unto the end. Therefore they are grossly deceived, who hold that after the work of grace is wrought in the heart of God's children, the will hangs like a beam upon the balance, equally inclining to one hand as well as to the other: A foggy and a misty error contrary to the current of the Scriptures, which teach us that a regenerate person labours to keep a good Conscience in all things; 
Heb. 13. 18  desiring to live honestly, as Heb. 13. 18. That person in whom the work of grace is wrought, desires and endeavours to be evermore furnished with the Panoply, the complete armour of God, that so he may stand fast, resist the Devil, & be able to quench all the fiery darts of the wicked: The strength and bent of his will and affections are for God and goodness; he chooseth holiness with a full purpose and resolution to walk in it; he turns from his former evils with a detestation of them, he leaves them with a resolution never to take them up again. As Ephraim said, Hos. 14. 8. What have I to do any more with Idols? 
Hos. 14. 8.  So saith he of his old courses and companions, Away from me, and as Christ to Peter, 
Matth. 16. 23.  Get thee behind me, thou art an offence unto me, Matth. 16. 23. He daily prays, and cries earnestly to God for strength against corruption, 
Psa. 119. 5.  and wisheth, O that my ways were so directed to keep thy Statues continually! Psa. 119. 5. He is not for God to day, and the Devil to morrow, he is no morning Saint, and evening Devil: but desires and endeavours to walk before the Lord in all pleasing, and to serve him in holiness and righteousness all the days of his life. Well then, if the case so standeth, consider with thyself, what combat thou dost daily maintain against thy corruptions. 
Rom. 7. 22.  Dost thou delight in the Law of God, concerning the inner man? as Rom. 7. 22. though thou seest another law in thy members rebelling against the law of thy mind. Are thy failings matter of daily humiliation unto thy soul? Dost thou find and feel that nothing under the Sun doth more sting and pierce thy heart, than to be at any time overtaken with passions, or carried away with the swinge of any corruptions, against thy godly purpose and holy resolutions? Why then, cheer up thy drooping spirits; the Lord by the power of his grace hath taken possession of thee: for nothing but grace is able to keep the love of sin out of the heart, though peradventure (as was touched in the beginning) some other thing may for a while keep it out of thy hand: Civility and hypocrisy may a little snib sin, or bid it for a while to stand aside and give way to better things, but it is only grace that strikes this Goliath dead, and takes off his head. It is only grace which cures a soul-sick sinner of those diseases, which by sin he hath contracted unto himself; as only jordan, above all other waters, could heal Naaman of his leprosy. Now lest any one should bring himself into a fool's paradise, and please himself with an opinion of his own goodness, because of the abating of some sin, or the laying down of some base carriage, which formerly he had taken up: let him know that there is a main difference between the forsaking of sin, in & through the strength of grace, and any other by-respect whatsoever.  
Corruption is kept under in a gracious heart, merely in love to God, and hatred of sin, as Hosea speaks of those that shall be converted unto God, 
Hosea 3. 5.  They shall fear the Lord and his goodness, Hos. 3. 5. Though naturally thou mayest love this or that sin more than ordinary, yet grace will help thee to abhor and loathe it: a better evidence of grace cannot be, then when the heart is set against its old love; for it must needs be a supernatural power, and the work of grace, which moves any to dislike and loathe that evil which naturally he loves. Whereas in the hypocrite sin is sometime forsaken, because sin hath left him, he hath no means of committing it; or else he forbears sin, as many a fearful dog doth meat in the platter, because of the whip or cudgel that is held over him: So the hypocrite loves his credit, loves his purse, loves his skin, it may may be; and therefore, lest the committing of some sin, which he lingers after, should make a flaw, or a hole or rend in him, he forbears the committing of it. Examine thy heart therefore in this particular, what moves thee to forbear thy sin? what is the ground of that divorce which seems to be betwixt thee and thine old lover? If any thing in the world but grace, thou art in a bad condition, whatsoever is become of thy sin.  
Art thou one whose heart likes well of sin, though thou canst not, or darest not commit it? Art thou one, who when thou art convinced of, or reproved for any failings, thy heart riseth against the rebuke, though for thy credit or profit sake thou seemest to welcome, & thankfully to entertain that reproof? I tell thee, thou art in a dangerous condition: thou hast but weak and slender evidence of grace, if any at all. For where true grace is, there (howsoever, (as was said before) for a time in a passion or tentation, corruption may prevail) will be a welcoming of the means, and helps that may keep us from falling into sin, as appears in David, who blessed the Lord and Abigail, for the good counsel which she gave him; there also the heart will bleed, & the tongue will freely against itself acknowledge the foulness of those sins he hath committed.  
Know moreover, that the nature of grace is to strike at all sin, great and small, whether more or less profitable & pleasing, as Psal. 119. 104. 
Psa. 119. 104.  Therefore I hate all the ways of falsehood. A gracious heart is set for the glory of God in all things, in all places, at all times: he labours to shun all things displeasing to God, or grievous to his Spirit, makes conscience not only of open, but secret sins, not only of gross and foul, but of the least evils, not only murder, but heartburning or envy, not only of blasphemy and perjury, foul-mouthed sins, but of those that seem more fair, as faith and troth, etc. So that as some Physicians have their Catholicon for the purging out of every peccant humour: so grace is a Catholic expeller & purger of all known sins, whereas hypocrites and double-minded men repress sin but in part, and that very partially too; not out of any hatred they bear to sin, but because of some evil consequent which waits upon sin. He keeps one sin or other close, one hole in his heart for some base lust or other, one Dalila or darling sin he hath, from which he will not be divorced, as if God and men must give him leave in some thing to take his liberty; he hath one sin which all the world shall not bring him out of love withal, much less to leave, and to forsake it. But let all such know, that God will none of their patched holiness and piecemeal reformation; as good never a whit, as never the better. All such will one day be confounded, which have not a respect unto all God's Commandments, Psal. 119. 6.   

A fourth Evidence of Grace.  
A Fourth Evidence of Grace, 
Obedience to Gods will.  is obedience unto the will of God. The Lord by his Prophet tells us, that those which are taken into covenant with him, shall have his Spirit put into them, and he will cause them to walk in his Statutes, 
Ezek. 36. 27.  to keep his judgements, and do them. Hence it is that the Apostle says, We are elect through sanctification of the Spirit unto obedience, 1 Pet. 1. 2. Unfeigned obedience unto the will of God, is the character of a gracious heart, for until such time as grace hath seasoned & sanctified the heart, little or no obedience will appear in the life and conversation. Hearty obedience doth distinguish a sound heart from an hypocrite. To abound in knowledge, to have a form of godliness, to be forward in the outward profession of the truth, & to partake of the Sacraments, make no essential difference betwixt a gracious and a graceless heart: 
Rom. 6. 17.  To obey from the heart that form of doctrine which is delivered, is a sure mark to distinguish the one from the other: Not the hearers of the Law are just before God, but the doers of the Law shall be justified, Rom. 2. 13. It is not Lord, Lord, the naked performance of holy duties, which will bring us unto heaven; it is obedience, The doing of the will of my Father (says Christ) which is in heaven, Matth. 7. 21. Be ye doers therefore of the Word, not hearers only, deceiving yourselves, jam. 1. 22. All knowledge (as hath been said before) without obedience, is in Gods esteem no better than ignorance: He that saith, I know him, & keepeth not his Commandments, is a liar, and the truth is not in him, 1 john 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 will be our meat and drink to do the will of our heavenly Father. Here some will be ready to cry out, and say, that by this doctrine we destroy the liberty of man's will, and turn it into a mere necessity. But they speak they know not what. For when we affirm that by the power of grace man's will becomes willing to obey, this is not to take away or destroy, but rather to rectify the liberty of our will, which consists not in an unstable changeableness to bend every way, but in a settled and firm resolution in all things to do that which God requireth. When the will by the power of grace doth pitch upon God's will, adheres unto it with a resolution not to swerve from it, is the will then compelled, or the liberty thereof violated? No wise man dares so say, I suppose. When David said, I will keep thy Statutes, Psal. 119. 8. And again, I will delight in thy Word, vers. 16. And again, I have chosen the way of thy truth, ver. 30. And again, I will run the way of thy Commandments, when thou shalt enlarge my heart, vers. 32. was here any violence, or compulsion offered unto David's will? Or was David's will moved unwillingly, when he entreated the Lord to knit his heart unto him, 
Psal 86. 11  that he might fear his Name? No, no: this desire and holy resolution of David proceeded from the truth of grace infused into his hart; after which infusion, the will inclines itself most willingly and cheerfully, to obey the will of God. Do we not pray daily, Thy will be done on earth as it is in heaven? Those heavenly spirits obey willingly, cheerfully, constantly, having neither will nor power to disobey. How so? are their wills manacled and fettered? or is it a wrong unto them, that they can do no other? Surely no, for the power and strength of grace in them, will give them no leave to do otherwise. This obeying and serving God, is perfect liberty and freedom; and it is the LORD, by the work of grace in our hearts, 
joh. 8. 36.  which must make us thus free. Now because an hypocrite wanting grace, may go far in outward obedience, it will be very requisite to lay down some differences betwixt that obedience which is performed by the powerful work of grace, and that which is done upon outward & by-respects: For you must know that an hypocrite may go far in outward obedience. Did not Cain offer sacrifice as well as Abel? Did not Ahab humble himself at the hearing of threatenings, as well as Hezekiah? 
1 King 21. 27.  in some particulars Ahab outstripped Hezekiah, for he rend his clothes, he fasted, and lay in sackcloth, which acts of humiliation are not reported of Hezekiah. Did not jehu bestir himself in fulfilling the commandments of God? Did not judas preach? Was not Simon Magus baptised? Did not Ananias and Saphira sell their possessions, and lay them down at the Apostles feet, Act. 5. 1, 2. And many other instances there may be brought, to prove how far hypocrites may wade in outward obedience: therefore outward obedience and conformity is no infallible evidence of true grace. Wherein then lieth the difference? In these particulars.  
First, true grace aims at the whole will of God, it teacheth a man to walk in all God's Commandments. As it is said of Zachary and Elizabeth, Luke 1. 6. They walked in all the Commandments of God without reproof. Psa. 119. 5, 6. O that my ways were directed to keep thy Statutes, than should I not be confounded, when I have respect unto all thy Commandments! For he that is bound to one, is bound unto all; 
jam. 2. 10.  and he that offendeth in one, is guilty of all, jam. 2. 10. Whereas counterfeit grace picks and culls out here and there, such precepts as stand with ease or profit. It will boast with Saul, and say, I have fulfilled all the Commandments of God; yet Agag must live, and the fattest of the cattle must be spared: Whereupon Samuel told him, that he had not obeyed the voice of the Lord, 1 Sam. 15. 19 For to say truth, he that wilfully and of purpose breaks any one of God's Laws, cannot be said to keep any of them, because he keeps them not of conscience; for if he made conscience of one, he would make conscience of all. If jehu his obedience and zeal had been sound, it would have been manifested in the pulling down of jeroboam's calves, as well as ahab's Baal; but his suffering of the one discovered his obedience and zeal to be unsound, and counterfeit in the other.  
Again, a gracious heart labours to obey at all times, in all places, & in all company. He will not for fear or flattery go against God's precepts. It is not profit, or pleasure, that shall draw him unto evil, for he resolves and labours to do righteousness at all times, 
Psal. 106. 3.  Psalm. 106. 3. God's Commandments are not grievous, but delightful unto him: and therefore as it is said of Hezekiah, 2 King. 18. 6. He cleaves to the Commandments of God, and departeth not from them. Whereas the obedience of the hypocrite is like unto Ephraim's, Hosea 7. 8. As a cake on the hearth not turned, half baked. His goodness is as the morning dew, quickly dried up; for he sets not his delight on the Almighty, job. 27. 10. neither seeketh he to God at all times.  
But do not the best of God's children sometimes halt in their obedience? 
Object.   
Yes, 
Answ.  for in many things we sin all, jam. 3. 2. Grace is but imperfect in the best of God's children, and corruption in the unregenerate part, keeps down too often, & hinders the work of grace: not that corruption is of itself 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 leave us to ourselves, or never so little withdraws the power of his Spirit, we are more inclined to follow the sinful motions of our corrupt flesh, than the holy and gracious inclinations of the Spirit of God: For if Adam in his innocence, when he knew no evil, being left but a while unto himself, and wanting the efficacious presence & assistance of God's grace, was so quickly, so easily drawn to sin; much more the corrupted children of sinful parents, who are but in part sanctified, and have too much affinity with sin, are easily brought to disobey God, if he help us not with his Spirit against the motions of sin, and back us against all tentations and provocations to disobedience. For you must know, that God is not always alike present with his children, but in great wisdom withdraws from them sometimes that effectual presence of his grace, which at other times he affords them, and that for these and some other causes.  
First of all, to show us our own instability and weakness, how unable we are of ourselves to stand any longer than we are upheld of him. If he takes from us his Spirit, as sometimes he took the wheels from Pharaohs charrets, down we fall presently. How quickly did Peter fall, being left unto himself?  
Secondly, the Lord doth this, to humble and abase us, to cut our combs, and to cool our courage, who are ready to think too jollily of ourselves, and to lift up ourselves above our brethren, as Peter did, who tells Christ that he would stick fast unto him, though the rest of the Apostles should flinch, and fall off from him; but they stand, when he falls to his greater shame and deeper humiliation.  
Thirdly, the Lord doth this, to make us the more watchful over ourselves: that we be not too bold or secure, & so through selfe-confidence and carnal presumption rush upon occasions, and tentations unto evil, as Peter did, who would needs adventure into the High Priests Hall, in confidence of his own strength, where (being left unto himself) he fell most shamefully and foully, above the rest of the Apostles, who durst not be so foolhardy, as to plunge themselves into danger, when they might keep out.  
Fourthly, the Lord doth this, to bring them closer unto him, by continual & earnest prayer for the assistance of his grace, that he would stand by them, that he would not leave them nor forsake them. The child when it hath caught a fall, through selfe-confidence, or letting go its hold of the mother, oh how it will cling to the mother, how fast it will gripe her finger, lest being left unto itself, it fall again!  
Fifthly, the Lord doth this, to work in us a tenderheartedness, & compassionate feeling of our brother's frailty and weakness, that we do not bear our heads too highly over him, look too bigly upon him, if his foot hath slipped, and he by occasion hath fallen into a sin; but that we labour to restore him, or set him in again (as the word imports, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Gal. 6. 1.) with the Spirit of meekness, considering ourselves, being of the same metal and making; who either have or may in the like manner be tempted as our brother hath been.  
Sixthly and lastly, that so we may love the Lord the more for restoring of us, and lifting us up when we were fallen. Now the child of God being for these or some such like other causes left unto himself, and wanting the assistance of grace, to bring him well off from the tentation into which he was fallen; listens to Satan's charm, stoops to his lure, until such time as the Lord who hath formerly laid earnest for him, returns again with the gracious and powerful presence of his Spirit, vindicates his own right, curbs and subdues the mutinous and rebellious lusts of the flesh, sets grace in its seat again to direct and govern the whole man: and so the will and affections set in tune, the child of God falls again to his former course of obedience.  
Thirdly, a gracious heart obeyeth willingly and cheerfully, he yields a hearty obedience, Rom. 6. 17. Ye have obeyed from the heart. 
Rom. 6. 17.  He loves the Lord with all his heart, with all his soul, with all his strength, as Luk. 10. 27. There may be an universal obedience (I mean in outward show and appearance) and yet not a hearty and cheerful obedience. A servant may go thorow-stitch with his work, and do all his task, and yet shucke and grumble, and wish his work were less, or of some other kind, or at some other time appointed him. So hypocrites may obey, but it is no hearty and cheerful obedience, but a halting and unwilling willingness; if they could tell which way to save their credit, compass their ends, and come fairly off, they would leave off to obey. Whereas a gracious heart performs duties not by constraint, 
1 Pet. 5. 2.  but willingly, and of a ready mind, 1 Pet. 5. 2. He yields himself as a servant to obey, Rom. 6. 16. Whatsoever good servants do, they do (or at least should do) it cheerfully, Coloss. 3. 13. without any mumbling or wording, or reasoning the case with their master; which cheerfulness and willingness makes the work accepted, though there be many failings, 2 Cor. 8. 12. If a willing mind, it is accepted according to that a man hath, etc. Therefore seeing the Lord calls for the heart, Prou. 23. 26. and measures all obedience by the heart, For with God the mind is the man; 
Pro. 23. 26.  and it is not the outward action, but the inward intention of the heart which the Lord looks upon, let us learn to deny ourselves, and whatsoever we do, to do it heartily; though troubles and crosses do attend our obedience, to the utmost of our power let us endeavour to bring forth fruit with patience.  
A fourth difference lies in sincerity and singleness of heart. A good man obeys for conscience sake, without any respect of any carnal & earthly ends, as David exhorted his son, 1 Chron. 28. 9 
1 Chron. 28. 9  Solomon, know thou th●●●d of thy Fathers, and serve him with a perfect heart and willing mind. It is said of David, 1 King. 3. 6. 
1 King. 3. 6  He walked before the Lord in truth and uprightness. Every one that obeys willingly and cheerfully, obeys not sincerely. jehu was forward enough in fulfilling the command of God, and rooting out ahab's posterity, but he aimed more at the settling the crown upon his own head, & making sure work for his posterity after him, than the obeying of God's Word. Whereas a gracious heart hath his conversation in simplicity, not subtlety; in godly pureness, not dissembled and counterfeit sanctity, or fleshly wisdom. He walks not in craftiness, but approves himself to every man's conscience in the sight of God, 
2 Cor. 4. 2.  2 Cor. 4. 2. Therefore to conclude this point, as we desire any sound evidence to our own 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: look (I beseech you) that your obedience be rightly qualified; let it be an entire and perfect obedience, make conscience of all good duties, and that at all times, and in all places, beware of displeasing God, to please man. Beware of culling out here and there some good duties to serve thy turn withal: there must be no parting of stakes betwixt God and the Devil, betwixt Christ & the world. A piecemeal obedience, is in Gods esteem no better, no other than disobedience, as appears in Saul's killing the Amalekites, and sparing Agag, and some of the cattle. To reform some things, nay, to conform in many things, and not in all, is no conformity at all, but deformity. What avails it a man to be a Saint abroad, and a devil at home? To frequent the assembly of Saints, and to fashion himself to the world? To be strict in the duties of Religion, & lose in the works of morality, & outward righteousness? Or to walk in a track of civility, and to neglect, if not abandon the way of piety? As if holiness and righteousness were two enemies, and could not accord and agree together! Again, that which thou dost, do with all thy might, and (to make all good) last of all cast in the salt of sincerity to season all thy doings: do nothing to be seen of men; for than thou losest thy reward with God, who loveth truth in the inward affections, Psal. 51. 6. & passeth by all outward failings, where the heart is upright before him; sincerity being a grace which makes all obedience savour well to the Lords palate.  
Therefore that thou mayest be drawn to such a kind of obedience, 
Motives unto sound obedience.  consider of these motives.  
First, know that until thou findest thy heart inclined, and thy will framed to this obedience, which I have formerly spoken of, thou art no friend of Christ's; 
joh. 15. 14.  Ye are my friends (saith Christ) if ye do whatsoever I command you. Many can be content to receive good by Christ, and to account him their jesus; but few return love and duty unto Christ, by acknowledging him their Lord, in keeping his Word, obeying his will, & doing whatsoever he commandeth them.  
Secondly, thou wantest (as hath been formerly proved) sound evidence of thy regeneration; for whom God reneweth, he sanctifieth throughout; he fills him with the seeds of righteousness, so as his life is fruitful in obedience.  
Thirdly, the richer thou art in obedience, the more bountiful will the Lord be in rewarding. He that gained five talents, had the rule over five Cities: For every one shall receive according to his work, Rom. 2. 6.  
Fourthly and lastly, this will procure (as you shall hear by and by) outward prosperity; it will fetch in a rich portion of outward benefits and blessings, Esay 1. 19 If ye be willing, and obey, ye shall eat the good things of the Land.  
Now then, to draw to a conclusion of this point; seeing you have heard of these evidences of true grace: let me in the bowels of the Lord jesus beseech you, my brethren, to go home to your own hearts, make there a diligent scrutiny and narrow search, whether you find these evidences in your possession, or not. Are the eyes of your understanding enlightened with saving knowledge? Is thy knowledge rightly qualified? Is it practical, or is it merely theorical? Is it a transforming knowledge moulding thee to the Word? Is it such a knowledge as vents itself continually for the glory of God, and the good of others? Dost thou find thy heart, by believing, knit unto God through Christ, loving him, and fearing him for his own sake, as well as for his Christ's sake? Dost thou find the throat of thy corruption cut in thee, and thy sins bleeding to death, and gasping in thee? Is thy heart set against every evil way, and thy soul delighted in the practice of that which is good? Doth thy heart stoop to GOD'S Word, and thou yield up thyself to be at his command, and that willingly, cheerfully, and in singleness of heart fearing God? Then blessed be the time that ever thou wert made acquainted with these high prerogatives; God hath done more for thee, than if (wanting these) he had put upon thee all the honour, pomp, and glory of the world. But woe and alas, how few are there in whom these evidences are to be found! Oh that such as want them, had but eyes to see their misery, and hearts to consider how full of unconceivable horror their consciences will one day be, when they come to be awakend, & perceive how they have trifled away the day of grace, turned the grace of God into wantonness, received the grace of God in vain, so as they have no part in the inheritance either of grace, or of glory! Know and believe (dear brethren) that things will not always stand at this stay with you. A day is coming, wherein ye must lay down these earthly tabernacles of yours, & with them all your pleasures, profits and honours, when none of all these will stand you in any stead, or afford you any comfort, but will rather (wanting grace to use them aright) increase your grief & sorrow. A day will come, wherein (if these evidences be not in thee) thy conscience will not spare to tell thee to thy face, that (wanting grace) thou art a vessel of wrath, ordained and prepared for destruction. Oh the troubles, sorrows and fears, into which (in that day) thy poor soul will be plunged for want of grace! Oh what wouldst thou not then give for one dram of grace? How happy wouldst thou take thyself to be, if thou hadst but a little time to redeem, wherein thou mightest come to partake of the means of grace, which formerly thou hast slighted over, making no more account of them than of thine old shoes? Thou wilt then cease to wonder at God's faithful Ministers so inveighing against the neglect of grace, and so vehemently pressing and urging the necessity thereof. Thou wilt then say, that a little grace were more worth than all the world beside, and that they are only happy that do partake of it. Whereas the child of God having tasted of God's goodness, and made partaker of his grace, is filled with unconceivable joy & comfort, finding himself delivered from the power of darkness, and translated into the Kingdom of jesus Christ. His conscience being purged from dead works by the blood of Christ, & his heart purified by faith, he can look death in the face, take him by the hand, and bid him welcome; he can lie down and rest in peace, and in full assurance (or if any doubtings through Satan's malice do arise, in hope) of eternal life through jesus Christ. And this shall suffice to have spoken of the evidences of true Grace. I now come (according to the method and order which in the beginning I propounded) to lay down some grounds and reason, Why Grace is the best thing we can partake of.  
First, 
The first Reason.  because it is the only thing which gives content to the heart and mind of a Christian, in every estate and condition whatsoever God hath placed him. Contentment is the thing which every one aims at, and desires in all his courses. Why do men toil and moil in the world early and late, thorough thick and thin, but to satisfy their minds in these outward riches? Why do people follow, and with unwearied and unlimited desires and affections, hunt after the honours and pleasures of this world, but to satisfy their desires, and (as they suppose) to give themselves content? But this is a mere imposture of our wicked heart, falsely thinking that our desires are satisfied with desiring, when as (the truth is) they are increased. Why do men and women deck and adorn (as they think, whereas indeed they deform) their bodies with strange attire, with costly ornaments, but to give themselves content, and to please their minds? For if you ask them a reason of their practice, they will tell you it is their pleasure so to do. But they deceive themselves, in looking for content in worldly things, or to be satisfied with them, as appears, Esay 55. 2. Wherefore do you spend money for that which is not bread? 
Esay 55. 2.  and labour for that which satisfieth not? Is it possible that vanity, and vexation of spirit, should give content to the heart of man? All things under the Sun are no better, no other than vanity, if we will believe the Preacher, Eccles. 1. 14. Only grace is that living water, or water of life, 
joh. 4. 14.  of which whosoever drinks, shall never thirst, john 4. 14.  
Grace teacheth us in every estate and condition to be content, 
Phil. 4. 11.  Phil. 4. 11. We can be abased, and we can abound, we can be full, and we can be hungry; Gods grace is enough and sufficient for us, able to supply all defects, & to fulfil all our necessities. But if grace be absent, the mind is full of blindness, the heart is fraught with wickedness, and the conscience perplexed with guiltiness; the flesh, the world, and the Devil do there Lord it; and what content or rest can there be, where such lords of misrule do rule and bear sway.  
Again, 
The second Reason.  it is through the strength & power of grace that we are able to hold up our heads in any storm of trouble and affliction, that we are not swallowed up of tentations; that we are not in distress, when we are afflicted; that in poverty, we are not overcome of poverty, and that we perish not when we are cast down: 
Phil. 4. 13.  we are able to do all things through the help of Christ which strengthens us, Phil. 4. 13. Many a dear child of God, in the agony of his soul, through the heat and pressure of some hot and heavy affliction, is ready to cry out, Never man troubled and crossed as I am! complaining as the Church, Lam. 1. 12. 
Lam. 1. 12.  Behold and see, if there be any sorrow like unto my sorrow which is done unto me: thus is he ready to sink under his burden, were he not supported by the grace of God, who being faithful, 
1 Cor. 10. 13.  will no suffer his to be tempted above that which they are able to bear, but will give the issue with the tentation, that they may be able to bear it, 1 Cor. 10. 13. Though weak and weary of themselves, yet the Lord will renew their strength, 
Esa. 40. 31.  they shall lift up their wings as the Eagles: they shall run and not be weary, and they shall walk, and not be faint, Esay 40. 31. Grace upholds them in, and carrieth them thorough every trial and affliction whatsoever. In wrongs & injuries it makes a man to sit down without revenge: in afflictions, to lay his hand upon his mouth, & not repine, or murmur, but to be as a man dumb: in every pain to apply some plaster for ease and comfort. Through the strength of grace, the soundness of the heart supports the weakness of the body; so that when the outward man fainteth and faileth, the inward is renewed more and more.  
Thirdly, 
The third Reason.  it is grace which (as hath been sufficiently proved before) teacheth and helpeth a man to live godly, and to walk in the ways of godliness, which in regard of the manifold lets and discouragements within us, and without us (without grace) can never be effected. The way of virtue is very hard, in regard of our manifold weaknesses, wanting strength to wade throw the difficulties, and pass over the rubs which lie in a Christian race: weakness of judgement and understanding in the duties of piety, rightly to discern which coast the right way bendeth: weakness of will and affection to take the right way, when it is prescribed unto us: weakness of ability to move one foot forward in the way, much lesseable to encounter with those difficulties, which (through the allurements of the world, and the subtlety of that old Serpent, and rage and malice of the Dragon) will be laid before us: and last of all, weakness in regard of perseverance, and continual progress in our journey. Whence it falls out, that many prove idle loiterers, which not only make many baits and pauses in their way, but at last fall short, and take up their rest before they come to their journey's end: Against all which weaknesses, it is only grace that affords a Christian strength, and enables him to continue to the end; as appears, 
jer. 32. 40.  jerem. 32. 40. and Ezek. 36. 27. and to run with patience the race that is set before us, Hebr. 12. 1.  
Fourthly, 
The fourth Reason.  Grace brings in outward and temporal benefits: the surest and the speedyest way to get goods, is, to get goodness. For, 
1 Tim. 4. 8.  Godliness 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 replies to Moses, 
Deut. 5. 29  O that there were in them such hearts to keep my Commandments always, that it might go well with them: not only in respect of their souls, but their bodies also; as Moses told them afterward, Deut. 28. 1. If you diligently obey the voice of the Lord, and observe and do all his Commandments: Then as it followeth, Thou shalt be blessed in the City, blessed in the field, etc. So Esay 1. 19 If ye consent and obey, ye shall eat the good things of the Land. Grace paves a way to outward prosperity. Hence Prou. 3. 16, 17. it is said of Wisdom, 
Pro. 3. 16, 17.  That length of days are in her right hand, and in her left riches and glory, her ways are the ways of pleasure, and all her paths prosperity: What else was employed by that speech of our Saviour, Matth. 6. 33. First seek the kingdom of God and his righteousness, and all these things shall be ministered unto you. Outward blessings attend upon grace as its appurtenances; get grace, and be sure of these. This may seem a paradox to many, and ordinary experience (some will say) teacheth us the contrary.  
For, 
Object.  first of all, do we not oft see, that piety and poverty go hand in hand, that many gracious people abounding in goodness, have but a poor pittance of outward goods? And on the other side, is there not many a devil incarnate, that is clad in purple and scarlet, fares deliciously every day, and hath more than enough? 
Psal. 73. 12.  Lo (says David, 
Psal. 73. 12.  Psal. 73. 12.) these are the wicked, they prosper and increase in riches.  
For answer to both these Objections, 
Answ.  know first, that the promise of temporal good things is but conditional; when they are expedient for us, 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 wisdom and righteousness. It may be the Lord sees that riches begin to steal away the hearts of his children, and therefore he will withdraw riches from them; for the Lord is a jealous God: if once he begin to see us dote upon, or to delight in the things of this world more than in him, he will cut us short of them, as he dealt with jonas, who took too much content in his Gourd, and therefore the Lord smites it, that it withered, jonas 4. 17. Or it may be, the Lord withdraws outward benefits, that so we may see their vanity, how changeable and flitting they are, and therefore will have us to mind riches more durable, and labour for the food that perisheth not, 
Luk. 12. 33.  and for the bag that will never wax old, Luk. 12. 33. Or else the Lord takes from us temporal riches, to bestow upon us spiritual good things, which he sees will not thrive nor prosper, where the other are. Or it may be he sees we are not able to manage outward riches, but would do some harm with them, grow proud, contentious, and quarrelsome, or fall to some excess and intemperance by them; and therefore as we deal with a child, who hath a staff or a sword in his hand, take it from him, lest he hurt himself, or some other with it: so deals the Lord with his children. Or if none of all these, it may be the Lord takes away these outward benefits, sets fire upon the hedge which is about his children, to make known the truth of grace in them, that the Devil and all the world may see and know, their service to God is not mercenary, but that they can love, and fear & obey him as well in the want, as in the plenty of these outward things; yea, and bless God, taking from them as well as giving unto them, 
job 1. 21.  job 1. 21. For (as you heard) grace fits their minds to their estate, so as they can be empty as well as abound; therefore that little which they have, being sanctified and seasoned with grace, is better than great riches to the wicked, Psal. 37. 16.  
Again, whereas you object that many wicked and graceless people have a greater portion of these outward things than Gods dear children; It is not that God regardeth the rich more than the poor, 
job 34. 19  job 34. 19 but deals with them, as it is said King Eutraples did with his enemies whom he most hated; heaps most riches upon them, thereby to plunge them into tentations & snares; to fill them with many foolish & noisome lusts, 
1 Tim. 6. 9, 10.  that so they may pierce themselves thorough with many sorrows, 1 Tim. 6. 9, 10. God ofttimes gives honours and riches to the wicked in his wrath, as he gave Quails to the Israelites, 
Psal. 69. 22  so that their table is a snare before them, and their prosperity their ruin, Psal. 69. 22. Grieve not therefore at the seeming happiness and prosperity of graceless persons; for whatsoever they have, they hold a wrong tenure, they have it with a curse, and they must be called to after-reckoning for it. Only grace sanctifies things present, and paves a way for future benefits. If there were no more arguments to prove the worth of grace, me thinks this should enhance the esteem thereof, even amongst worldlings. Would they be rich? Would they leave possessions behind them to their posterity? I know no better way than grace. 
Psal. 37. 25  I have been young, and am old: yet saw I never the righteous forsaken, nor his seed begging bread, Psal. 37. 25. Blessed is the man that feareth the Lord, and delighteth greatly in his Commandments. His seed shall be mighty upon earth: the generation of the righteous shall be blessed, Psa. 112. 1, 2. 
Psal. 112. 1, 2, 3.  and what follows after in the third verse? Riches and treasures shall be in his house.  
Fifthly, 
The fifth Reason.  it is only grace which makes up Decays and defects in Nature, which all the things in the world cannot do. Art may help Nature, and in some particulars perfect Nature, but it is only grace which makes up the breaches and decays thereof. When a man hath lived to that age and fullness of days, that his head and arms do dodder through weakness, his knees and thighs do buckle under him, as unable to support his unwieldy body: when age and time have worn out the edge and back of his senses, so that his eyes wax dim, as did isaac's, he hath no more taste in his meat and drink than had Barzillai, and he can no more distinguish the voice of singing or any melody, if grace be in the heart, notwithstanding all these decays in Nature, he flourisheth in his age, Psal. 92. 12. 
Psal. 92. 12.  The righteous shall flourish like a Palmtree, and shall grow like a Cedar in Lebanon, vers. 14. They shall still bring forth fruit in their age, they shall be fat and flourishing. 
job 17. 9  The righteous will hold his way, and he whose hands are pure, shall increase his strength, job 17. 9 not of nature, but of grace, which supplies the defects of nature.  
He hath the eyes of faith, to see the excellency of a holy life, to see the happiness of his estate. He hath the hands of faith, to clasp about the promises, to take CHRIST into his hart, as Simeon took him into his arms. He hath ears open, or if Nature hath played her part in them, and they can receive no more; he hath an hart open, to hear what the Lord shall speak to his soul by his Holy Spirit. His taste is fresh and lively, he finds sweetness 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 doors be shut without by the base sound of the grinding, as Eccles. 12. 3, 4. he can heartily feed upon the body and blood of the Lord jesus Christ; and when they wax dark that look out by the windows, vers. 3. he can (without going up to Pisgah, as Moses did) behold the Land of Canaan; nay, more than so, he can look Death in the face, long for him, as for a treasure, and desire to lay down his earthly tabernacle, and be with the Lord Christ. Tell me then if all the art, riches or pomp of the world is able to do thus much; no, no, it is the only prerogative & privilege of grace, to supply these natural wants.  
Sixthly, 
The sixth Reason.  it is only grace that gives us a sanctified use of all those things we do partake of; for whatsoever it be that any one doth enjoy and possess, 
1 Tim. 4. 5.  if he be a graceless person; all these things (good in themselves) will prove curses & snares unto him, and such as will further his condemnation in the day of judgement. It is Grace which must sanctify all parts of Nature, all endowments & gifts of body and mind: The strength of Goliath, the valour of joab, the beauty of Absalon, the wisdom of Achitophel, the eloquence of Herod, the honour and promotion of Haman, and the riches of Dives; all these were but snares, thorns, and curses to the possessors of them, for want of grace to qualify, to sanctify them.  
Seventhly and lastly, 
The seventh Reason.  herein appears the excellency of grace, in that it paves the way, and bringeth us unto glory. Grace is the first fruits of glory, and as it were the earnest of our eternal inheritance: for all the gifts of grace bestowed upon us here, do tend and make for the fitting, and preparing of us for glory hereafter. Grace never finally or totally forsakes a man, but brings him at last to that eternal inheritance, lands him in the end in heaven, his desired haven. There be many things of good use and worth, which are no lasting things; there be many things both delightful and precious, but yet fading; only grace herein hath its precedency and excellency above all earthly things, it never wholly leaves us, but prepares us and brings us unto glory. Grace is heaven upon earth: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so taken, Titus 3. 5.  and therefore they which follow Christ in the regeneration, shall sit in the throne of glory, Mat. 19 28.  
Grace prepares us for glory two manner of ways.  
First, by removing those evils which may hinder us.  
And secondly, by enabling of us to practise those good things which may further us. The grace of God which bringeth salvation unto all men, hath appeared, and teacheth us that we should deny ungodliness and worldly lusts, and that we should live soberly, and righteously, and godly in this present world, looking for the blessed hope, etc. Tit. 2. 11, 12, 13. Whether you understand here by grace, the Word of grace, as some do, 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 us to eschew evil, and to choose, and cleave to that which is good. As it is in the lightning of any dark place, darkness gives way, when light approacheth; so when grace cometh into the soul, away (in part) goes darkness and blindness of mind, ignorance, impiety, profaneness, etc. Paul telleth us that he was sent to preach unto the Gentiles, 
Act. 26. 18.  To turn them from darkness to light, and from the power of Satan, unto God. Such as live in darkness under the power of any one sin, those know not what the powerful presence of grace meaneth. Grace pulls down sin, and sets up righteousness, Rom. 5. 21. Grace reigns by righteousness. It holds up the Sceptre of Christ within us, helps us to be holy in all manner of conversation; and so having our fruit in holiness, we come in the end to everlasting life, Rom. 6. 22. O the excellency of grace, that it thus brings us to glory!  
Let this comfort us against that comfortless doctrine of falling away from grace. Consider we from whom grace proceeds; even from God the Father. And will not God perfect the work of his own hands? I am persuaded that he that hath begun this good work in you, will perform it until the day of jesus Christ, Phil. 1. 6. The gifts of God are without repentance, Rom. 11. 29. The righteous shall never be moved, but had in everlasting remembrance, Psal. 112. 6.  
But we are weak and feeble, 
Object.  we have strong corruptions within us, and mighty and subtle tentations without us, and therefore like to fall away.  
True, 
Answ.  if there were not an higher power, and a stronger arm than our own to support us. Our help standeth in the name of the Lord. We are strong in the power of his might, For it is God which stablisheth us in Christ, and hath anointed us, 2 Cor. 1. 21. Our stability is derived 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, jer. 24. 7. I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God. So jer. 32. 40. I will put my fear into their hearts, that they shall not depart from me. Now to say that these are general promises made unto the whole Church, and therefore not to be appropriated to particular persons, will be but a silly evasion. For doth not the whole consist of particular members? And do not we find in Scripture, promises made to particular persons generally applied, and likewise general promises particularly applied? The Lord made a particular promise unto josua 1. 9 I will not fail thee, nor forsake thee. Which promise S. Paul, Hebr. 13. 5. applies generally. Other instances there be.  
Secondly, we prove it from the attributes of God; his power, his faithfulness and constancy. If any of those whom the Lord hath effectually, called should utterly fall from grace and perish, it must needs follow, that God wants either power to save those whom he would, or else wants faithfulness to save, as he hath promised, either of which wants, the devils themselues dare not avouch to be in God.  
Concerning his power, the Lord himself tells us, 
Esa. 43. 13.  Esay 43. 13. I will do it, and who shall let? Again, Esa. 46. 10. 
Esa. 46. 10.  My counsel shall stand, and I will do whatsoever I will. Christ also tells us, joh. 10. 
joh. 10. 29.  My Father which gave them me, is greater than all, and none is able to take them out of my Father's hand. For, says Peter, we are kept by the power of God through faith unto salvation, 1 Pet. 1. 5.  
And, for his faithfulness, that Wizard Balaam could say, 
Numb. 23. 19  Numb. 23. 19 God is not as man, that he should die, neither as the son of man, that he should repent: hath he said it, and shall he not do it? and hath he spoken, and shall he not accomplish it? Yes surely, for the Lord is faithful which will establish you, and keep you from evil, 2 Thess. 3. 3.  
The Lord purposing to frame unto himself a Church, against which the gates of hell should never be able to prevail, thought it fit to lay the foundation of it deep and strong, even in himself, his own purpose. Things many times decay and perish for want of a firm & good foundation. 
2 Tim. 2. 19  But the foundation of God (says Paul) remaineth sure, 2 Tim. 2. 19 So that until such time as God doth alter his purpose, which shall never be, for as Malac. 3. 6. 
Mal. 3. 6.  I am the Lord, I change not: Gods children are sure to persevere in his grace: For whom he once loves, to the end he loveth them, joh. 13. 1.  
Secondly, assurance of perseverance in the grace of God, may be gathered from many things in the Son:  
First, from his all-sufficiency, Hebr. 7. 25. 
Heb. 7. 25.  He is able perfectly to save all those that come to God by him, jude 24. 
jude 24.  To him that is able to keep you, that you fall not, and to preserve you faultless, etc. As he is able, so is he willing, joh. 6. 37. and 40.  
Secondly, from the virtue of his passion and sufferings, 
Heb. 10. 14  Hebr. 10. 14. For with one offering hath he consecrated for ever them that are sanctified.  
Thirdly, from the efficacy of his prayer, which God always hears. Christ prayed for all believers, joh. 17. first, 
joh. 17. 15  that the Lord would keep them from evil, vers. 15. and secondly, That they may be 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 Advocate still continues, though not in a vocal manner, 
Heb. 7. 25.  seeing he ever liveth to make intercession for us, Heb. 7 25. These things considered, it is as possible to pluck Christ out of his kingdom, as to rend the poorest believer from him, once made a true and lively member of his mystical body.  
Thirdly, we prove it from the nature and office of the Spirit, which is to seal up, and make sure the inheritance of Gods chosen. All that partake of the covenant of grace, 
Eph. 1. 13.  are sealed with the holy Spirit of promise, Ephes. 1. 13. which sealing is not for a day, a month, or a year, but for ever, 
Eph. 4. 30.  unto the day of redemption, Ephes. 4. 30. The nature of a Seal (all know) is to make things sure. The decree of the Medes and Persians, that it might be irrevocable, was sealed with the King's seal, 
Dan. 6. 8.  Dan. 6. 8. Lest the Disciples should come by night and steal Christ out of the sepulchre wherein he was laid, 
Matth. 27. 66.  They went and made the sepulchre sure, and sealed the stone, Matth. 27. 66. When we have put our seal to a writing, by the law of Nations it is firm. Shall the Seal of a mortal man be of that force, that no law can alter it; and shall the obsignation of the holy Spirit be of less virtue and power? This were to make God less than man.  
Again, it is the earnest of our inheritance, 
Eph. 1. 14.  until the redemption of the possession purchased unto the praise of his glory. Now the nature of an earnest (we know) is to bind any contract or bargain, and to give a kind of state, and possession of the thing bargained for. God's Spirit is his earnest which he hath laid for his, to assure the hearts of his children, of their full possession of that inheritance which Christ hath purchased, & God hath prepared for them.  
Now if any shall object, that we may either lose or forfeit our earnest, and so miss of the bargain: you must know that the Spirit of God doth never finally and wholly depart from those unto whom it is once given, as appears joh. 14. 16, 17.  
But had not David lost the Spirit of God, 
Object.  when he prayed so earnestly unto the Lord, that he would restore unto him the joy of his salvation, 
Psal. 51. 12.  and establish him with his free Spirit?  
This objection may be said to answer itself. 
Answ.  Could David, without the presence and assistance of the Spirit, have been thus earnest with the Lord in prayer?  
Again, a difference must be put betwixt the presence of the Spirit, and the feeling or comfort of the Spirit. A hand benumbed with cold, or stunted with some blow, may hold a thing, and yet have no feeling of it. It doth not follow, that (therefore) God's Spirit hath utterly forsaken a man, because in his apprehension and feeling he takes it to be so. Therefore in stead of perplexing and troubling thyself about needless fears of rejection and final falling from grace, labour to be furnished with sound evidences of true grace; and then (my life for thine) God, who hath begun a good work in thee, 
Phil. 1. 6.  will confirm it until the day of jesus Christ, Phil. 1. 6.  
Here some weak believer may reply, 
Object.  and say; If I had as good a heart as many have; or if I were endowed with as much grace as some be, I should then have less fear, and more hope of holding out unto the end; but (alas) I am a poor sinful creature, full of frailties, and compassed about with manifold infirmities, and therefore fear myself.  
For thy comfort, 
Answ.  thou must know, that God's grace is sufficient for thee, and his power is made perfect through weakness. It is not the greatness, but the truth of grace which the Lord respects, 
Matth. 12. 20.  A bruised reed shall he not break, and smoking flax shall he not quench, until he bring forth judgement unto victory. If grace in thee be sound and true, though it be no more than a grain of mustardseed, it shall be able to bring thee unto glory.  
It may be so, 
Object.  if I could believe this, but I cannot be fully persuaded of this thing.  
If thou believe not, 
Answ.  yet abideth God faithful, he cannot deny himself, as the Apostle says, 2 Tim. 2. 13.  
Let no man, from this which hath been spoken, grow secure & careless, as if he were out of all fear and danger of losing his comfort, or lessening that grace which he hath received. For though it be true, that true grace cannot be utterly lost, yet through pride, security, earthly-mindedness, and the like, the child of God may fall into such languishing fits, that the life of grace may appear to be utterly extinct in him.  
Suppose our bodies were of that temper and constitution, that no poison or infection could make a rent betwixt the soul & them; were it not folly, nay were it not madness for any one to cut & wound himself, or through mis-dieting of himself, and surfeits, so to impair his strength and health, that his life should be a continual faintness and sickness. Even so it is with us, in respect of grace, the life of our souls, for that soul which is destitute of grace, is dead whiles liveth, 
1 Tim. 5. 6.  as appears 1 Tim. 5. 6. What though grace once seizing upon the soul, cannot be wholly separated from it? yet may it through our spiritual distempers take such a surfeit, as little strength, or power thereof may ever appear in us. Therefore that no man may be settled upon the lees of security, or sing a requiem unto his own soul, consider daily what strength and life is in that grace which God hath bestowed upon thee; lest before thou be'st aware of it, grace be cooled and declining in thee; which if it be, will appear by these symptoms.  
The first is an inordinate appetite unto such things as are noxious and hurtful unto the soul. 
Symptoms of declining in grace.  For as our bodily health is impaired and weakened, by feeding upon such things as are in antipathy unto our nature and constitution; so it fares with our souls, if we be bold with sin the soul's bane, the strength of grace grows quickly feeble in us.  
The second is the abating of our spiritual taste; when we find not the sweetness and comfort in the Word, which formerly we have done; when we feed not upon the Word with that desire and appetite which once we did, this argues some distemper in the soul. For as in bodily meats, when they grow unsavoury to our palates, it is most evident that our stomaches have in them some distemper; so it is with our souls: if the same Word have not the same relish with us now, which sometime it had, we may say there is some spiritual distemper.  
Thirdly, when we brook not, when we digest not the Word as well as formerly we have done. Evil concoction of our meat argues a cold stomach, or at least an abatement of the native heat: so when people digest not God's Word, the food of their souls, but vomit it up again, either by storming against it, censuring of it, or wilfully neglecting the power and practice of it, it is a sign of declining in grace.  
Fourthly and lastly, if there be a cold, drowsy, and formal performance of the duties of God's worship and service: when a man is not so cheerful and lively unto, & in good duties, as of old, this argues a decaying of his spiritual strength. As in bodily labour, when a man begins to give in, when there is not that strength and power in his arms, legs and back, which sometimes hath been, we see, and say, nature is debillitated and weakened in such a man; even so, when we perform not holy duties with that zeal and spiritual vigour (though it may be with less strength of body, the organs being decayed through age or sickness) which formerly we have done, we may fear grace is in some declension.  
Consider therefore, my brethren, I beseech you, seriously of these things, that so you may (by the grace of God) be the better able to prevent declining, or being fallen, may remember from whence ye are fallen, 
Apoc. 2. 5.  and repent, and do your first work.  
Thus having acquainted you with the differences betwixt true and counterfeit grace: having laid down the evidences of true grace; and thirdly, having showed the reasons why grace is of that excellency & worth above all the world: I now come to the fourth and last thing which I propounded, and that is, to make some use & application of the point.  
Is it so, 
Use 1.  as hath been proved, that grace is the best thing we can partake of? Then lamentable is the blindness, and pitiful 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 happiness in these outward things, riches, honours, pleasures, & c? Taking those to be the only happy men, whose bellies the Lord fills with earthly treasures. O, he is a happy man (say they) he cannot do amiss, he hath the world at will. These are such as live by sense, Whose hearts go after their eyes, as job 31. 7. These are such as mind earthly things, and therefore say, as Psal. 4. 6. Who will show us any good? They encumber themselues with the things of this life, neglecting grace, the only thing needful, yea, that which is of absolute necessity unto salvation. Is it not a thing much to be lamented, that in this glorious noontide of the Gospel, people should so dote upon the world, as if there were no other goodness under the Sun, 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 days could not speak, nor write it without grief and weeping, to consider how many went a madding after the world, minding earthly things; surely if he lived in these our times, his heart would not ache, but break, to see how eager people are upon the world, how little grace is respected and look after, no more than the refuse and parings of our nails. Whereas, if a man had all the world, & want grace, he hath in account nothing, but if he want all outward things, and be endowed with grace, he hath enough, for grace is sufficient for him: yet, alas, as the Israelites were scattered up and down Egypt to gather stubble, 
Exod. 5. 12.  and to pick up straws; so the greatest part of the world hunt up and down, beat their brains, use their wits, and stretch their consciences for those things which (compared with grace) are no better than straw or stubble. The condition of many people would be a great deal more tolerable, (if any toleration may be of evil) if their want of grace proceeded from mere ignorance of the price & worth, or the necessity of grace: but too many there be who are destitute of grace, merely through their neglect of the means of grace; nay (which is worse) from a graceless & wicked contempt of it, scoffing and scorning the practice of it, wheresoever they behold it. Where shall a man live, or whither shall he go, where he shall not meet with some scoffing & fleering Ishmael, or some scorning Michol, to flout the practice of piety, & tooth and nail 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 holiness than themselves, how is he maligned and contemned? He is hunched at (as joseph was amongst his brethren, 
Gen. 37. 4.  who could not speak peaceably unto him) he is hated of them, as jacob was hated of Esau, because his own works were evil, and his brothers good. 1 joh. 3. 12. Had not our sweet Saviour foretold us of the iniquity of these last times, we might wonder, that these days of the Gospel should bring forth such prodigious monsters as these are. Oh let us pity them, and bewail their graceless condition. I have read of one Marcellus, a Roman Captain, who having taken Siracusa, and entered the City, tears fell from his cheeks to see so great a multitude of people, and so goodly a City to be captivated. Hath the outward and bodily misery of others, occasioned sorrow in those that were heathens, yea, enemies, and shall not we that are Christians weep and mourn to see so many souls, so many of our friends and acquaintance to be captivated of sin and Satan, to perish body and soul through the want of grace? Show we our true compassion, not only in being affected with the misery and danger of graceless persons, but also in labouring to pull them out of the snares of the Devil, of whom they are captivated at his will. 
2 Tim. 2. 26.  Of old, God's people were enjoined to bring home their neighbours, yea, their enemy's Ox or Ass, if they met them going astray, Exod. 23. 4. Will God have us to take care of Oxen and Asses, and not (much more) to regard the souls of our brethren? Let him know, that he which converts a sinner from going astray out of his way, shall save a soul from death, and shall hide a multitude of sins, jam. 5. 20.  
Again, 
Use. 2.  is grace the most excellent thing we can attain unto? Then let this set an edge upon our affections, let it be as a spur in our sides to make us mend our pace, and make more haste after grace. If you were persuaded of your happiness in the possession thereof, if you were sensible of your misery in the want of it, as Rachel cried unto her husband for children, Gen. 30. 1. Give me children, or else I die; so thou wouldst cry out, Lord, give me of thy grace, or else I die. I see how wretched and miserable I am wanting grace: Oh what shall I do, that I may obtain grace? Be entreated therefore to throw down thyself before the throne of grace; confess thy sins unto the God of Grace; entreat his Majesty to pity the poor confounded work of his own hands, by the malice of Satan and the poison of sin most woefully defiled. Beseech him for his Christ's sake, to breathe into thy empty soul some blast of grace, to fill thy empty, barren, and graceless heart with the fruits of his Spirit. This earnest desire of thine will be a good evidence to thy soul of some good coming towards thee, of some seed of grace already sown in thee, it being an effect of grace to bewail the want of grace, and to be earnest with the Lord for a supply thereof. If thou wert in any bodily want or necessity, Town and Country (peradventure) should hear, if not ring of it. Thou canst heartily pray for, and earnestly seek out for outward necessaries, food, clothing, fire, etc. But to whom dost thou make thy complaint of the want of grace? Whereas grace being the most excellent thing, should in the first place be desired for thyself, thy wife, thy husband, thy children, etc. If thou hast grace, thou hast gotten a rich portion, a great possession, thy line is fall'n in a fair ground. If thou seest grace wrought in the hearts of thy children, thou mayest be freed from carefulness, or seeking great things for them, they have a great, a rich portion. The Heathen could say that Virtue was a sufficient Dowry. And the Scripture saith, The Lord will not famish the soul of the righteous.  
But how hard a thing is it for a Minister of Christ to beat this into the heads of people, especially the poorer sort, who most neglect grace; and therefore they can rise early, lie down late, and eat the bread of carefulness; they can call and cry for these outward things for themselves and theirs, but how few will stir one foot, or wet a finger for the obtaining of grace? How many poor souls never had any one thought tending that way? not so much as once dream of the necessity of grace, and therefore trouble not themselves about it? Let all such beware, lest as a Captain (who finding one of his watchmen which kept sentinel asleep) cut off his head, saying, Dead I found thee, and dead I leave thee: so the Lord cut off these with the sword of his wrath and vengeance, leaving them for ever dead in sin, as he found them.  
Thirdly, 
Use. 3.  if Grace be the most excellent thing, why should we not labour and strive to grow in grace, as we are exhorted, 
2 Pet. 3. 18.  2 Pet. 3. 18? An honest and good heart is never weary of increasing its stock of grace, as worldlings are unwearied in heaping up transitory riches, and lading themselues with clay, though sometimes it falls out that outward things have their satiety, and we may be cloyed with them; whereas in grace there is no nimiety, a man's heart cannot be cloyed, nor clogged with it. Our life is a wayfare, a walk, no time of standing, we must still forwards, on and on, as those that have a great journey to go. As the Lord said to Elias when he found him sitting and sleeping under a juniper tree, Up & eat, thou hast a great journey to go, 1 King. 19 7. So we have a long way, & a short day to finish it in; and therefore had need bestir ourselves to purpose: Therefore as Paul said to the Thessalonians, 
1 Thess. 4. 1.  1 Thess. 4. 1. so I to you: Now I beseech you brethren, and exhort you in the Lord jesus, that ye increase more and more. Grace in the heart of God's child, should be like the waters flowing from the Sanctuary, 
Ezek. 47. 3, 4.  Ezek. 47. 3, 4. which were at the first to the ankles, and after to the knees, and so to the loins, and at last to a great deep that could not be passed over. Though grace below and shallow at the first in us, we should so nourish and cherish it, that it may grow to ripeness, and full holiness in the fear of God, 2 Cor. 7. 1. Which that we may the better do, observe these directions. First, we must be careful to remove away all evil hindering grace; and secondly, set upon the practice of that good which will further it.  
First of all, 
Take away evil things.  we must be careful to pluck up root and rind of all such weeds as may overgrow, choke, and hinder the prospering of grace. One main and rank weed is spiritual pride and self-conceitedness; which grows too fast in the best soil, being watered and cherished by the Devil; who when he cannot procure the child of God to stoop to his lure, and bite at his bait of impiety and profaneness, then labours he to poison him with his own venom, to puff him up and make him swell with pride of his gifts. He will make him proud of his knowledge, proud of his preaching, praying, etc. yea, (rather than fail) he will make him proud of his humility, proud that he is not proud. Pluck up this weed therefore, for it much hinders grace. 
1 Pet. 5. 5.  God resisteth the proud, and giveth grace to the humble. He fills the hungry with good things, and sends away the full empty, Luk. 1. 53. Humble yourselves therefore, and the Lord will exalt you. The more humble and lowly thou art, the freer thou art from shaking and overturning: for we see low houses stand fast, when many lofty and high buildings are blown down & fall. The higher any hill or mountain is, the more barren it is; for the dew and rain which waters the earth, to make it fruitful, tarries not upon high hills, but falls down into the valleys, & makes them fruitful; even so the means of grace lighting upon an high and lofty spirit, do fall from him, without soaking or entering into him; whereas lighting upon the humble and lowly, they make him fertile, for the humble he will teach his way, 
Psal. 15. 9  Psal. 25. 9  
Another weed which must be plucked up, is selfe-confidence, or security. When Christians begin to bear themselues upon their own strength, and to grow presumptuous, the Lord oft withdraws from them the strength of his grace, and then down they fall. David was too selfe-confident, 
Psal. 30. 6.  when he said, I shall never be moved: therefore God soon hides away his face, and David 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 foul scorn to be thought to be such a dastard, and white-livered soldier, yea, such a false-hearted servant, as to forsake his Lord & Master in greatest extremity; and therefore (if you will take his word) he will never flinch, he will die for Christ, before he will deny him. But (when Christ foretell his Apostles of their flinching from him) if Peter had thus replied; Lord, it may be thou seest more into me, and knowst my heart better than I know myself; we are of ourselves weak and frail, ready to pull in our heads upon every storm; but Lord, the spirit is willing, though the flesh be frail; of ourselves we can do nothing any further than thou wilt assist us; strengthen us therefore with thy grace, and then we will never fly from thee. If thus Peter had answered Christ, all had been well; but being foolhardy, and selfe-confident, the Lord sets him upon his own legs, leaves him unto himself; and what became of this boaster? at the word of a Maiden he denies and forswears Christ, curses, and damns himself if ever he knew him. Thus when God's children grow careless, too confident, or are over-taken with a dead sleep of carnal security, the Lord oft stands by, lets Satan loose, and lays the reins upon their own necks, whereby they come ofttimes to be overtaken with gross and shameful sins: the Lord in wisdom using (as bodily Physicians oft do) desperate medicines and remedies, for the curing of some desperate disease prevailing in them, or growing upon them. Again, there is another weed to be plucked up, and that is insincerity, if I may so call it; the want of truth and uprightness of heart: call it Hypocrisy, if you will, that stinking weed, which like the wild Gourd, 
2 King 4. 40.  soured all the Pottage, 2 King. 4. 40. The Lord loveth truth in the inward parts, and loathes the contrary. Uprightness and sincerity helps forward the work of grace, as appears, Psal. 84. 11. The Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. The want of uprightness will make grace to wither. It is not possible for that tree to stand long, which is rotten at the root, it may for a while seem fresh and green, but as it takes no root downward, so it will not (long) bear fruit upward, for when the wind begins to blow hard, down it falls. Whereas 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 rivers of waters, 
Phil. 1. 1, 2.  that will bring forth her fruit in due season, whose leaf shall not fade, but be green, and never cease yielding fruit.  
As these weeds must be plucked out of the heart, or else grace cannot possibly thrive or prosper; so there be certain briers and thorns which must be stubbed up, or else grace will quickly be choked in us. 
Mat. 13. 22  These thorns are the cares of this world, & the deceitfulness of riches, which while some have lusted after, they erred from the faith, 
1 Tim. 6. 10.  and pierced themselves thorough with many sorrows.  
These things, says Paul, 1 Tim. 6. 11. we must fly, and follow after righteousness, godliness, faith, etc. implying that grace will not thrive, if love of money be not rooted out of us. What choked grace (if any was) in Demas, but the love of the world? Oh the multitude of souls that have miscarried, and for aught we know to the contrary, might have done well, 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 Gospel? Mat. 19 was it not the love of riches? Many have begun well in their youth, and given good hope, but in their age have grown cold, through the love of the world. 
job 31. 7.  If once men's hearts begin to go after their eyes, and to be set upon the world, twenty to one but grace goes to decay in them; for the world will afford a man little time to exercise those things which hold up the life of grace; as prayer, reading, hearing, etc. If the world hath seized upon the heart, it fumes up into the head, and fills the brain, sleeping and waking with restless thoughts, which way to compass business, contrive things and bring ends together, so as scarce once in the day a good thought comes to mind, but one occasion or other of the world stifles it, or shuffles it out, so as it comes to nothing. Therefore if riches increase, 
Psal. 62. 10.  set not your heart upon them, Psal. 62. 10. Use them as thorns for thy weal, to stop a gap withal, to fence thee from outward harms, or to warm thee, but lie not upon them, hold them not too hard, lest they strike into thee, and would thee; remember always that they are thorns, good in their lawful use, and when they are rightly husbanded, but otherwise noxious and hurtful. They are thorns, they will overgrow and choke all good things that grow near them, if they be let alone.  
Again, there be many bad humours, foolish and noisome lusts which must be purged out of the heart, or else grace will never thrive nor prosper in it; to wit, envy, hatred, malice, guile, dissimulation, filthiness, evil speakings, & the like, which corrupt goodness. Therefore S. Peter exhorting his brethren, to whom he wrote, to embrace the sincere milk of the Word, that they might grow thereby, prepares them to this, by advising them 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 unseemly 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 apparel, with a resolution to take it up again; but as the captive maid, when she was to be married, laid aside the garment of her captivity, Deut. 21. 13. 
Deut. 21. 13.  with a resolution never more to put it on. 
1 Pet. 2. 11.  Abstain from all fleshly lusts, for they fight against thy soul, 1 Pet. 2. 11. As Eastern winds do nip herbs and flowers, & cold storms do hinder trees from growing: so fleshly lusts nip grace in the bud, as it were, & blast it in the bloom, that (if it dieth not, yet) it comes not forward so fast as otherwise it would.  
Last of all, take heed & beware of the needless & familiar society of graceless and godless persons; for they are the quench-coale, nay, the very bane and poison of grace unto many. 
Prou. 13. 20.  He that is a companion of fools, shall be destroyed; or as junius hath it, He shall be made worse, Prou. 13. 20. God hath branded wicked persons for fools, they are fools in grain; therefore come out from amongst them, lest thou partake of their folly. They are pitch, if thou touch them, they will defile thee. There is a kind of poison and venom in the words and society of the wicked, which will fret, as the Apostle says, like a Gangrene; and men's souls are more ready to take the contagion of sin, than their bodies are to take the infection of the plague. It would take up a long time, and prove a large discourse, to show how many ways, & by what degrees mischief doth grow by haunting wicked company. By often hearing filthy and obscene speeches, zeal in many is quenched, and such language grows in-offensive. By often seeing lewd pranks and wicked practices, men can look on without dislike. Thus the society of the wicked quells a man's hatred of their wicked courses, & so enchants him, that (if he cast not in his lot amongst them yet) he hath no power to gainsay or reprove them. Therefore as you love your souls, loathe the company of the wicked. Can a man take fire into his bosom, & not burn? live amongst, or delight to be with the wicked, and not be ungodly? Dost thou not know that a little leaven will sour the whole lump? And as the old saying is, One scabbed sheep infects the whole flock. Therefore say as David, 
Psal. 119. 115.  Away from me ye wicked, I will keep the Commandments of my God, Psal. 119. 115. If thou wouldst have grace thrive in thee, Be a companion of those that fear God and keep his Precepts, Psal. 119. 63. For evil men & deceivers grow worse and worse, 
2 Tim. 3. 13.  deceiving, and being deceived. Now as these evils must be avoided, so (if you would grow in grace) good things must be practised; as the means to procure health of body is first to purge out malignant humours, and then to take cordials, and to observe a good diet.  
Therefore, 
Good things to be followed.  first of all labour to keep thy heart soluble, be every day abased at the sight of thy sins, and the sense of thy vileness and unworthiness. The way for a man to get any good at God's hand, is to acknowledge and bewail his emptiness, to grieve and mourn for his unworthiness. God hath made a promise to fill the hungry with good things, Apoc. 21. 6. I will give to him that is athirst, 
Apoc. 21. 6  of the Well of the water of life freely, etc. 1 Pet. 5. 5. He giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you.  
Secondly, use the society of God's people, by whose example you may be encouraged to godliness, and by whose means you may be furthered in the way of happiness. Firebrands being laid together and blown, will increase their heat & light; so doth community 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 love of goodness in us.  
Thirdly, Be frequent in hearing and reading of the Word; the Word of God is the Word of grace, 
Act. 20. 32.  which is able to build us up further, Act. 20. 32. Therefore, 1 Pet. 2. 2. As newborn babes, desire the sincere milk of the Word, that you may grow thereby. If this Word be thy delight, it will make thee fruitful, Psal. 1. 2, 3. Hence it is, that in Esay 55. 10, 11. the Word is compared unto rain, which watereth the earth, and makes it to bring forth, and bud, that it may give seed, etc. The barrenness of many souls proceeds from the want of the Word to make them fruitful. Paul tells the Colossians, Chap. 1. 6. That they were fruitful through the Gospel, 
Col. 1. 6.  from the day that they heard it, and truly knew the grace of God. The ministry of the Word is God's holy ordinance, to beget and increase grace in his children, beating them off from the world, raising them up to a higher pitch of heavenly-mindedness, teaching them which way to prevent occasions of sin, and to beat back the tentations of the Devil, etc.  
Oh, pity then, pity those poor souls, which want these living waters, & this bread of Life. How many thousands in this our English Israel perish for want of vision, the means of grace? What will become of all cruel soule-murtherers in the day of the Lord? Oh let us continually bow the knees of our hearts to the Father of spirits, that he would put bowels of compassion into those that have authority, that the Church may be purged of all unsavoury salt, and a supply made of a faithful Ministry, which might feelingly and tenderly respect the flock of Christ, which he hath purchased with his blood: And let all such (as to whom Wisdom hath sent her maidens, 
Prou. 9 3, 4, 5.  calling them that are destitute of wisdom, to come and eat of her meat, and drink of her wine) know that God looks for fruits of increase answerable to the means of grace bestowed upon them, lest they be in the number of those which receive the grace of God in vain, 2 Cor. 6. 1.  
Fourthly, if thou desirest to increase thy stock of grace, set thy grace on work, 
Prou. 10. 4.  let it not be idle. The diligent hand maketh rich, saith Solomon, Prou. 10. 4. And, 
Pro. 14. 13  in all labour there is abundance, Prou. 14. 13. I dare boldly say, it is in nothing more true, nay in nothing so true, as in the approvement of grace; use grace and have, yea, increase grace. That servant which used and improved his Master's Talents, gained by them, & increased them. Whereupon Christ inferred, 
Matth. 25. 29.  Mat. 25. 29. Unto every one that hath, it shall be given, and he shall have abundance. Instruments and vessels, for want of use, do (ofttimes) grow worse, and unserviceable. Gifts and graces of the Spirit, are bettered by improving them; according to the common saying, Use makes perfect. Hence it is, that 1 Tim. 4. 15. Paul adviseth him, These things exercise, & give thyself unto them, that it may be seen how thou profitest  
Fifthly and last of all, be earnest with the Lord in prayer, that he would put a spirit of life & power into all those means used by thee, or bestowed upon thee, for the increase of grace. 
1 Cor. 3. 6.  For Paul may plant, and Apollo's may water, but God must give the increase, 1 Cor. 3. 6. without his blessing all means are but naked and empty. He is the Author and perfecter of every good thing begun in any. Hence it is that the Apostle prays for the Philippians 1. 9 that their love may abound more and more. And that the Colossians 1. 9 may be fulfilled with knowledge, and vers. 10. fruitful in all good works. Teaching us, that prayer is the only help to obtain increase of any good from God.  
Now because of the deceitfulness of our hearts, and the abundance of self-love, which abides in the best of God's children, we are too ready to flatter, & to think too well of ourselves, taking ofttimes molehills for mountains; it will not be amiss to make some privy search, whether we find any growth of grace in us, or whether it stand at a stay, or be in declension. A shame it will be for all such as live under the means, upon whom God doth daily bestow cost, watering them with heavenly dews, if they thrive not. If grace be true and not counterfeit, more or less, some way or other it will grow. For to say truth, it is only the good heart that groweth and brings forth fruit: and evil heart may give some appearance, make some show of growth, but grows not like to an Atrophy, one whose meat doth him no good, he eats and drinks, and it may be, with a greedy appetite devours more than is fitting, yet battles not, but rather falls away; every day more meager and lean than other: This (as was touched before) shows there is no sound union betwixt Christ and such: that they are no true and lively members of Christ's body: for them there would appear some fruitfulness, joh. 15. 5. He that abideth in me, and I in him, the same bringeth forth much fruit. Well then, seeing the Lord hath planted us amongst the rivers of waters, let us take a view of our growth & fruitfulness.  
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 do work in thee daily, deeper humiliation. For as grace discovers corruption, so the more it grows (as a light that comes into a dark room) the more it shows us the filthiness and odiousness thereof, and makes us more and more ashamed of it.  
Secondly, thou mayest know thou growest in grace, by thine appetite to God's ordinances. Dost thou taste more and more sweetness in the Word? Is prayer more and more delightful to thy soul? Dost thou receive more & more comfort by the Sacrament? Doth thy soul more and more delight to be in the place where God's honour dwelleth? And are the feet of those that bring glad tidings of salvation more & more beautiful in thine eyes? Whence arise these fruits, but from that seed of grace sown in thy soul? I tell thee for a truth, that if these fruits be in thee, and thy affections to the means of grace, be more & more entire and hearty, thou needest no more doubt of the growth of grace in thy soul, than thou wouldst, or dost question the growth of thy body, when thou findest thy stomach unto thy daily food fresh & quick, and the parts & members of thy body, every day more active & lively than other, & more strong and able unto their several offices. For certainly it is only grace which makes the ordinances of God always sweet unto us. For to a graceless pallet they are for the most part unsavoury. What made David so much to long after God's Sanctuary? It was the grace of his heart, which set an edge upon his affections, and made his soul (even as the Hart brayeth for the reverses of waters) to thirst after God, 
Psal. 42. 1.  Psal. 42. 1. When grace grows, our love unto the means increaseth, 2 Cor. 10. 15. 
2 Cor. 10. 15.  We hope (says Paul) when your faith shall increase, to be magnified by you.  
Therefore consider, whether thine appetite to God's ordinances increaseth. Thou mayest know it by these notes.  
First of all, if thou findest thy soul marvellously refreshed with them, Psal. 36. 8. 
Psal. 36. 8.  They shall be satisfied with the fatness of thy house, and thou shalt give them drink out of the rivers of thy pleasure.  
Secondly, if God's ordinances do raise thee up to an higher pitch of heavenly-mindedness, & do more and more beat off thine affections from the world, and mar thy taste of earthly things, through the abundance of sweetness which thou findest in holy duties.  
But may not a graceless & wicked heart find sweetness in God's ordinances? 
Object.  Ezekiel had a pleasant voice in the ears of the wicked, Chap. 33. 32. So Herod heard john Baptist gladly. And the temporary believer, who resembleth the stony ground, 
Matth. 13. 20.  heareth the Word, and receiveth it with joy, Mat. 13. 20. And Heb. 6. 4. Some that fall away, may taste of the heavenly 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 from the taste of the wicked?  
The taste of the wicked proceeds only from tasting of the ordinances of God, 
Answ.  not feeding upon them; whereas the taste of the godly comes from feeding upon them. Now you know there is a great difference betwixt a Cook's tasting of meats, who dips but his finger in them, or toucheth them but with the tip of his tongue; and his taste that eats of the meat, and takes it down into his stomach. A wicked man may taste of God's ordinances, but he eats them not, he feeds not upon them, he doth not digest them, they make no good blood, no spiritual health or strength in him, he quickly vomits them up again, so as his soul thrives not by them; whereas the good heart receives the Word & thrives by it, 
Luke 8. 15  For he brings forth fruit with patience.  
Fourthly, 
Use 4.  if there be that excellency in Grace, this makes wonderfully for the comfort of all God's children, in regard of many high favours, and singular privileges which they have a right unto. First of all, this may comfort them in and against all those tentations, whatsoever do or may befall them, either in respect of their kind & nature, or in respect of their strength and measure. Every one feeleth most where and how his shoe doth pinch him; and therefore in the agony of his soul cries out (I know it to be true) Never poor 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 foully defiled as thou hast been, 1 Cor. 10. 13. 
1 Cor. 10. 13.  There hath no tentation taken you, but such as appertaineth to men; and God is faithful, which will not suffer you to be tempted above that you be able, but will even give the issue with the tentation, that you may be able to bear it. Christ praying, that if it were possible the cup might pass from him, offered up prayers & supplications with strong crying and tears unto him that was able to save him from death, 
Heb. 5. 7.  & was also heard in that which he feared. He was, and he was not heard; not heard, because not exempted from tasting of that bitter cup of his Passion: for therefore came he into the world, that he might drink thereof, as himself acknowledged: and yet heard, in that, strength and comfort was so abundantly ministered unto him, that by suffering he overcame. And therefore, as one that had experience of our infirmities, he hath taught us to pray, lead us not into tentation, but deliver us from evil: as if we should say, howsoever (holy Father) thou hast determined to expose us for our trial, unto tentations, yet suffer us not to be vanquished or overcome by any evil. Now we know, or at the least should know, that (if we pray in faith) God always hears us: if not to be preserved from the tentation, yet to be upheld and assisted with sufficiency of grace to endure the tentation: so as either the power of it shall be weakened and abated, or else our strength to bear it, so increased, that we shall by the help of his grace, be able to wade thorough & overcome it. For God knows our strength, and what our backs are able to bear, and therefore doth balance and proportion the tentation to the strength of his children; weaklings or younglings he will not over-load with such burdens as may break their backs, or crush them to pieces; they shall have light tentations. Whereas his strong ones have strong trials; yet no other than such as they shall manfully undergo, without fainting under them, though not without the feeling of the smart of them. So that as they have just cause to cry out with S. Paul, O wretched man that I am, who shall deliver me from the body of this death? So also in experience of God's gracious assistance, no less cause to break forth into thankfulness, and to triumph with Paul, saying, I thank my God through jesus Christ, etc. For is God the God of Paul only? Is his grace sufficient only for Paul, or some few other specially beloved, endowed with supereminent graces? Is he not also our help, our strength, he that yields sufficiency of grace to every poor sinner, that trusteth in his goodness, & believeth in his promise? Surely yes; for the Lord is nigh unto all that call upon him, he also will hear their cry and will help them, Psal. 145. 18, 19  
Secondly, this may wonderfully comfort us against the outward cross, as well as the inward tentation. The way to heaven (we know) is not strewed with rushes and violets, but beset with thorns; a rough, narrow, and troublesome way, whereupon many of God's children are disheartened, and are ready to faint under the cross, when it lies any thing heavy upon them. If these had eyes to see, and hearts to consider of the excellency and sufficiency of grace, which makes us willing to undergo whatsoever the Lord will lay upon us, well content with the Lords ordering and disposing of us; they would rejoice in heaviness, and be comforted against the cross. It may be thou thinkest thy troubles are such, as thou shalt never be able to overcome, & therefore art ready even to faint under them, and give over in the plain field. Oh but consider the excellency of grace, wherewith the Lord hath hitherto supported thee in thy afflictions! Hath not God said, I will not fail thee, nor forsake thee, Heb. 13. 5. Hath he not said, My grace shall be sufficient for thee?  
What though thou be'st plunged into a gulf of sorrow through manifold afflictions which have befallen thee? 
1 Pet. 1. 6.  so that for a season thou art in heaviness through them; yet through the power of grace thou shalt be able to hold up thy head from sinking, yea to rejoice in the end with joy unspeakable and glorious, 1 Pet. 1. 8. What though the Devil swell & rage against thee? What though his wicked instruments do combine and bandy themselves against thee, seeking to spoil thee of all outward and inward comfort? What though thy nearest and dearest friends do now turn away their faces from thee, yea, hate and abhor thee as an outcast & alien? Let David's comfort be thine, who being in great sorrow because of the rage of the people which intended to stone him, comforted himself in the Lord his God, 1 Sam. 30. 6. So do thou comfort thyself in the grace of God. Hath he bestowed his love upon thee? Hath he given thee of his grace? Though thy outward calamities be never so many, never so great, though thine enemies be never so mighty, never so powerful, yet stronger is he that is in thee, than he that is in the world, 1 joh. 4. 4. If God grace thee, what though all the world should cast the dung of reproach in thy face to disgrace thee? If he love thee, his love is better than life, and he will keep 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 been spoken concerning the excellency of Grace, may comfort thee against the dregs and relics of corruption, and the remnants of the old man yet abiding in thee, which, it may be, do so perplex thy soul, and wound thy conscience, that thou gronest under this pressure, and criest out with Paul, 
Rom. 7. 24.  O wretched man that I am, who shall deliver me from the body of this death? Know, thy condition is no other, no worse than the best of God's children, who so long as they live in this earthly tabernacle, do carry about them the remainder of sin, which will defile their best actions, oft blemish their profession, yea, grieve Gods holy Spirit, and make their heavenly Father offended with them; yet comfort thyself, and be assured, that though corruption may vex and molest thee, it shall never subdue, nor vanquish thee, because of the grace of God abiding in thee: For sin shall not have dominion over you: for ye are not under the Law, but under Grace, Rom. 6. 14. It is a good sign there is life, where wounds do bleed & smart; the grief of thy soul for sin, argues the life of grace abiding in thee; for those that are dead in sins, feel no smart, are not grieved with corruption. Sin is not ponderous in the heart and conscience of graceless persons; because it is in its proper element & place, where it is welcomed and entertained, where it lives and reigns. Therefore, if at any time thou feelest (as which of God's children feel not?) a rebellious law in thy members, 
Rom. 7. 23.  rebelling against the law of thy mind, and carrying thee into the practice of such evils as thou hatest, and hast vowed against, let not this perplex thy soul, as if grace had forsaken thee, because it is no better with thee; but collect thy spirits, call upon 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 undone. I tell thee for truth, (for I know (what I say) to be true) that by the virtue and strength of grace, a poor distressed soul cleaving to the ground, abhorring its self, and lying at the very brink of despair, ready to be swallowed up of Death and Hell, consulting and resolving to try whether hell torments, or the hellish pangs of an afflicted conscience were more tolerable; I say, a poor soul in such a desperate condition, hath by the strength of grace been brought back from death to life, and as it were from hell to heaven, received new, or revived again its old comfort, been at defiance with sin and Satan, challenged Hell and Death, and bid them do their worst, saying, Who shall separate me from the love of God? 
Rom. 8. 38.  etc. Therefore yield not either to thine own corruptions, or Satan's tentations, though they have got thee on the hip, & given thee the foil. Set speedily upon the repairing of grace, and making up those breaches which sin hath made in thy soul & conscience. A good husband, as he hath a care to keep his house wind-tite and water-tite, so if through the violence of any storm or tempest, any thing be blown down or rent, he speedily sets upon the repairing of it, lest through negligence & delays, things grow worse and worse: even so deals every good man with his own soul: if any thing be amiss, or out of order, he lets not all run to ruin, but speedily sets upon the repairing and amending of that which is any way weakened in him.  
Now unto him that is able to keep you, 
jude 24. 25  that ye fall not, and to present you faultless before the presence of his glory; that is, To God only wise, our Saviour, be Glory, and Majesty, and Dominion, and Power, both now, and for ever. Amen.  
FINIS.