THE Apostle Peter, The Logicall resolution. having the Spirit of prophecy, in the beginning of this Chapter fore­telleth, that in the last dayes shall come, Scoffers, walking after their [Page 2] owne lusts; saying, where is the promise of Christs appearing? for are not all things, as they were, since the Creation? The which he­reticall opinion, hee by many strong arguments, confuteth; And so, with severall admoniti­ons and exhortations, concludeth this his Epistle. Wherefore, to speake as the thing is, in these ver­ses are contained both an admo­nition, and a direction, and in the admonition, these following par­ticulars may be considered, ob­served.

First, the persons to whom it is directed; next the ground; and thirdly the matter of it. For the Persons, they are layd downe Collectiuely, Yee, or by an ad­junct tytle, beloved. The ground is implyed in the word therefore, and expressed in this sentence; Seing ye know these things. And the matter hath a twofold branch, ignorance, and backesliding: both which properly adhere to the [Page 3] wicked; yet by occasion may cleaue to the godly. Lest ye also being led away with the errour of these Mockers, fall from your owne stedfastnes.

Ye:] my Countrymen, belee­ving Iewes;The Theolo­gicall exposi­tion. and all succeeding Churches, and grounded Chri­stians.

Beloved:] the object of my affection; I being an agent, but you patients.

Therefore:] in this word is closely implyed the ground of this admonition, it being a word of relation.

Seeing you know these things:] here is plainely expressed the full foundation of the admonition: for the Apostle doth not intend, the things hard to be vnderstood, in the Epistles of his beloved bro­ther Paul; but the mis-interpre­tations which the vnlearned, and vnstable deduce and draw from them to their owne perdition.

Take heede:] beware, watch, [Page 4] haue an eye: a kind of presidi­arie, or Martiall guarding of a mans selfe.

Lest yee also being led away:] or led away together: a Me­taphoricall speach (it seemes) borrowed from a traueller; who, by the wandring of others, is sub­ject to be seduced.

With the errour:] mistaking, false opinion, or wandring from the true way; the Apostle con­tinueth on in the Metaphor.

Of the wicked:] the proper signification of the word, is one Lawlesse; or (as some will) for whom no law is put, and appoin­ted: [...] answereth to the He­brew word (rashang) which is by interpretction, restlesnes, for [...], comes of [...] privativa and [...]; as if we should say in En­glish, vnsetled.

Fall:] slyde, or goe downe as starres.

Your owne:] that which, in the vse of the meanes, you haue ob­tained [Page 5] and the Lord conferred, [...]mparted.

Stedfastnes.] Strength, stable­nes, confirmation; and that Spi­rituall, not Corporall.

Whereas in the last dayes shall arise, scoffers, The Me­taphrase. walking af­ter there owne lusts, and per­verting the word of truth to their owne perdition, I doe therefore admonish you, my well affected Countrymen; and, by you, all succeeding Churches; especially knowing these things before, that you be circumspect, and set a Martiall watch ouer your selues, lest, you together with these errone­ous and vnsetled persons, through ignorance or weaknes, be seduced and led away from the right path, the doctrine of godlines, and so be deprived of the Lords ordinances he hath [Page 6] imparted, and you, your owne selues obtained.

Now in the deduction of doctrines, we will begin with the last words of our text first, and as Ruth after Boaz his reapers gleane and gather the fullest and best fed eares, which the hand of the Holy-Ghost hath let fall, for the Spirituall bread and nourish­ment of our soules.

Doctrines deduced. Fall from your owne stedfastnes.] From this sentence we, in the first place, collect, that,

Doct. 1 A Spirituall stedfastnes may be obtained.

Psal. 27 vlt. and 51.12. and 112.7.The Prophet David commands it, prays for it; and confesseth, that some did obtaine it, possesse it; And doth not the Apostle also per­swade to the same,1 Cor. 15. vlt. crying, be stedfast, immooueable? For this end, did he not desire to see the Romans? Rom. 1.11. Send Timotheus to the Thessalonians? And doe not his fellow-labourers Vrge, 1 Thes. 3.2. presse, the [Page 7] same thing?Iam. 5.8. Who then hath cause to question the truth of this Doctrine? If any shall,Rev. 3.2. reason may releeue him.

Reas. 1 For, is not man a Subject capa­ble of it? may he not be fitted to receiue it? Is not the facultie of his vnderstanding, in respect of its essence, Sound? his will of power, strongly, since his fall, bent to acti­on? And hath he not affections, violent? passionate? Memorie too, to retaine iniuries? things done of old? Fallow ground, Ier. 4.3. may be manured, receiue good seed; and bring foorth fruite, fifty, an hundred fold. Waxe, if the signet be im­posed, will it not take a faire stampe? a semblable impression? a slip rent from the tree, may liue, bud, beare in abundance, if set into a flourishing stocke, the Body, though dead, the soule re-infused, will reviue, mooue, and performe its naturall operations. And what if we affirme,Ephe. 2.1. that man by nature, is as a liuelesse log, a [Page 8] sencelesse stone, Iohn 15.5. and a withered branch? Yet this must be vnder­stood, in regard of Spirituall mo­tion; not graces, and stedfastnesse reception.

Reas. 2 Againe, shall we thinke any thing impossible with God? In no sort;Matth. 19.26. except it crosse his owne nature, and contradict the truth of things; and doth this, we haue in hand, either of them? What? or who is he, dares say so? From a privation to a habit, there is no regresse, or returne by the rule of Philosophie; Ioh. 9.6.7. but in the Art of Theologie, Ioh. 11.44. it may be found. Hath not God opened the eyes of him that was borne blind? raised the dead to life? and could, if he would, haue made stones, reasona­ble men? Heb. 11.3. Did he not, at the be­ginning, make al things of nothing? And be there any greater op­posites? Contradictions then these? Where may they be had? Is not Logick, the Art of reason, Silent? or dare we imagin that the [Page 9] hand of Iehovah is shortned? His power weakned? What a height of blasphemie were this? With­out controversie, to Create is little lesse difficult, then to remake, and amend.

Reas. 3 And if this were not thus, for what end was preaching appoin­ted? Sacraments ordained? and Prayer commanded? are these giuen in vaine? For no end? What greater impietie? Deeper degree of indignitie can be offe­red against God, and his holy powerfull Ordinances? Is not the word mightie in operation? Heb. 4.12. able to pull downe strong holdes? And repaire his decayed image?Rom. 1.17. His ruinated Temple? Is it not Spirit and life? Ioh. 6.63. And hath not Christ promised, that the dead hearing it shall liue? Certainely, this seede,Iohn 5.25. being sowne in the Lords chosen closes, will prosper, not a corne thereof shall miscarie. Wherefore, let Sathans plots, not [Page 10] Gods purpose be frustrate, and brought to naught.

Reas. 4 Finally, let me aske thee a que­stion? Shall not Christ be of abi­litie to recouer, what Adam of imbecillitie lost? The Holy-Ghost to build, what the vncleane Spirit did destroy? What if Sathan be strong? Is not the Archangell able to match him? breake his head, and grinde him to powder? Shal not the Creator, conquer the Creature? Gen. 3.15. the yonger here shall serue the elder. What a depth of infidelitie were it to dispute? Doubt of this? Why then, let it euer remaine as an infalible truth that a Spirituall Stedfastnes may be obtained. For what the sonne hath purchased, by the Spirit shall be applyed. Ioh. 16.15. Now for our further information, it may thus be defined.

Stedfastnes defined. Spirituall stedfastnes, is afirme retention of the degree of grace re­ceived.

In this definition, two things are [Page 11] chiefly to be considered: the Genus, a firme Retention; and the Difference, of the degree of grace received. We call it a firme, stable, or setled retention, the which truth is in the holy letters pressed, though vnder various termes.2. Timo. 1.14 That worthy thing which is com­mitted to thee, keepe: Rev. 2.25. hold what thou hast: Let no man take away thy Crowne; and many the like.

And it is a firme retention, or set­led conseruation of grace and Sanctification; not of gold, silver, place, promotion: for these we catch as the living; hold as men dead; nothing shall plucke them out of our hands. We adde, of the degree, or portion: For all the regenerat haue not one equall measure of holines and sanctitie; And that for severall reasons. 1. One is of ancient standing: an­other of yesterdaies planting 2. Some haue had much watering and dressing: others little in com­p [...]rison of them. 3. And all are not [Page 12] a like dilligent to redeeme the time, and vse the meanes inioyed. Besides, God, for Speciall ends, may conferre more vpon some one Christian at his first conver­sion, then another shall haue ac­quired at the day of his dissolution yet for all this, to keepe and con­serue what they haue (be it lesse, or more) from diminution, is to continew in the fore mentioned stedfastnes. A child, as the aged man, may retaine his naturall strength: So may a babe, as the growne Christian, his Spirituall in Christ Iesus.

Stedfastnes distributedObserue further, that this stedfastnes is

• Habitual.
• Practic [...]l.

Both these are in our definiti­on comprehended, by the Apostle intended; And, without question, may be procured. They differ as cause, and effect: For the former in nature preceads the latter, giues an essentiall being to it, as the father to his Sonne; neither, [Page 13] for a moment can exist without it. Take away the habit, or any degree of it, and proportionably the act perisheth: whence (it may be) as a wise Teacher, our Apostle primarily intends, habituall; at the second hand, practicall sted­fastnes. For conserue the fire, and it will heat; retaine the habit, and it will worke.

Againe, ha­bitual stedfast­nes is in the

• Vnderstanding,
• Will and affecti­ons.

For as the faculties so the habits of them are distinct, and may be distributed. God, when he sets vpon the soule to Sanctifie it, plants a divine light in the vn­derstanding, whereby truth, and error be cleerely discerned; the narrow path to heaven, and the spacious Gate that leadeth to hell. This is called, ey salue; Rev. 3.18. or the an­noynting which teacheth all things. Also, the Lord infuseth a new created power into the will and affections, 1 Io. 2.27. enabling them to covet [Page 14] and imbrace good, to reiect and shunne evill; so farre foorth as the vnderstanding part appre­hendes and presents them. Its a fond dreame of the Arminians, that grace should not be habitu­ally infused at our conversion; or if it be, it is no Sanctifying grace of the Spirit: heres a new doctrine indeed. But doth not knowledge expell ignorance? Faith, infidel­lity? Shall not that then which abolisheth corruption, be iustly stiled a grace of Sanctification? Nay these men maintaine, that the Act in divine graces preceads the habit; as if burning, should goe before fire. Wit, whether wilt thou?Mat 12.33. Must not the tree first be good, before the fruit can? doth pure water, Iam. 3.11. spring out of a troubled fountaine? True it is, that many Acts confirme and perfect the habit; Rom. 5 3. but yet giue not its essentiall being, passing this, let vs goe on.

As for practicall stedfastnes, that is

• Externall.
• Internall.

Christ admits of this division, when he saith,Matth. 15 8 these people draw neere me with their mouths; and honour me with their lips, but their hearts are farre from me. The for­mer without the latter, is profita­ble for nothing. Who more fre­quent and constant in externall shewes, and Ceremonies, than the Pharisees of old, the Papists in our times, and yet both, the most abhominable Hypocrits in the world? Take Paul praying,1. Cor. 14 24. it is in the vnderstanding and spirit; preaching, it is in power, & autho­ritie; Singing, it is with grace and gladnes of heart. 2. Tim. 1.7. Where is the ground of his greatest ioy? He serues the Lord, in the law of his mind. Of his deepest griefe? The law of his flesh, rebels against the law of his minde. Rom. 7.22.23.24. This man would obey God with the whole man: or he accounts himselfe a miserable, wrecthed man.

O what sweet internall straines haue issued from that setled san­ctifyed spirit!Psal. 139.27. How deere (speak­ing of God) are thy thoughts vn­to me? They are exceeding many. Whom haue I in heauen, Psal. 73.28 but thee? When shall I appeare in thy pre­sence? Psal. 16.8. I set thee alwaies on my right hand. Thy law do I loue; I will meditate there on night and day: Psal. 17. vlt. And, when I awake I shall be fatis­fied with thine image, Psal. 119.77. Where knowledge is planted in the minde, it will see him who is invisible; still casting the eye that way, a­midst a million of other obiects. If faith be once rooted in the will, let Heretickes dispute, Sathan roare, the world tempt, and death terrifie, it stands fast, is vnshaken. Grant it be moved, its but a little; and then afterward with more ea­gernes & affiance, like a resolute souldier his fallen armes, layeth hold on the Lord Iesus, cleaveth faster vnto him. These are some of the internall motions of Spiritu­all [Page 17] stedfastnes: as for the external, it is when we bring the members of the body to a constant course in holy actions: to preach, read, heare, meditate, sing, pray, with any other outward act whatever, Now from all which hath beene said, what a large path of appli­cation haue we to walke in? to pace thorow?

Ʋse. 1 In the setting foorth, it confu­teth such, who conceite it a thing impossible, to acquire this Spiri­tuall stedfastnes, with the kinds of it: but what marvaile? When they neglect the meanes, omit the season, conserue a strong ha­bit of corruption in them, by pampering the flesh, and a setled course of evill doing; are stran­gers from the life of God, haue not one graine of grace, neither ever felt the least wound of Mortifica­tion: should we demand of these the like to Pauls question, haue you receiued this Spirituall sted­fastnes, since you were baptised? Acts 19.2. [Page 18] We might expect the like an­swere; for how many would re­ply, We haue not so much as heard that there is a spirituall stedfastnes? Or, as Festus concer­ning the Apostle, they haue no certaine thing to say of it.Acts 25 26 So these may haue milke in their breasts, marrow in their bones, and corporall stabilitie; be able to plow, sow, runne and ride with­out wearines, this is all they thinke of, care for; yet doe but obserue the course of these men, and shall you not see, how they never doubt, question the pro­curing of any other kind of sted­fastnes, if it fal within the fathome of a created possibility? And harsh­lie censure all, who tread not in the highest step, and lift not the toe into the loftiest stirrop of pro­fanes? For were it to drinke soule-slaying healthes, he who comes not to their pitch, is con­demned, casheered as an vnwor­thie companion: to kindle and [Page 19] smoake, if he once deny the pipe, must get him gone, and be packing. Is he vnfit for his cal­ling? Or careles in the executi­on of it? With open mouth, they cry; such a man is simple, an Idiot, and worthy to die a begger. Will he not hold out at Dice and Cardes, from sunne to sunne? Then he is no body, nor a com­mendable Gamester. Doth he ever grow weary in getting or spending? Want the least skill, omit any oportunitie, vntill he become immooueable, invinci­ble in a setled path of impietie? He is reputed a lazie person, a de­stroyer of good fellowship, and deserues the whipping post. And notwithstanding all this, if they liue in Palpable ignorance, obtaine not the knowledge of holy things, never acquire one graine of faith, procure the weakest Anchor of hope, purchase any sacred feare of the most high; learne not how to Call vpon God, Confesse their sin, [Page 20] petition, for what they would haue, and to be constant in well doing, though they haue time, & meanes for all these, and their saluation depends thereon, Yet God and Man must hold them excused. O heartlesse people! Most vnhappie generation!

Ʋse. 2 At the second step, this serueth to taxe such, who holding that this stedfastnes may be had, yet striue not for it. These haue a price in their hands, but no wil­ling hearts. Luk. 14.19 One must as in old time, goe veiwe his farme, a second prove his Oxen: a third burie his father. And a fourth married a wife, that he cannot stand about it. Some log, or other letteth. We haue too few rooted in knowledge, grounded in faith, or stablished with hope. Psal. 107.27. Every windy doctrine puffes them out of the way, makes them stagger and reele like a drunken man. The report of a Cannon will cause a faint hearted souldier to quake, to tremble, [Page 21] And any terrible tidings,1. Timo. 1.19 con­straine many to Shipwracke their faith, split a good conscience in peices. Some as Naball, are halfe dead at a threate, 1. Sam. 2 5.37 Iudg. 9.36. others with Gaal, for all their boasting, feare the very shaddow of a moun­taine. Doe not many among vs, read the Bible, as beasts runne in­to bushes, on stormie rainie daies? Heare a sermon, as he who hath an ague mooues his body, when they feele the fit to come vpon them? Pray, as the deafe man speaks, when God roundes them in the eare by some heavie iudg­ment? sing Psalmes, as beggers worke never but (and scarcely then) when authoritie inioynes them? Giue almes, as Iordan fills hir banks, rarely in a yeares revo­lution? And receiue the Sacra­ment, when the silly Papists eate an egge to shame Lent, and them­selues too, and thats but once per annum, and then at Easter? our Vnderstandings are seldome set on [Page 22] God the Obiect of all perfection: our affections with great difficul­tie are raysed to him: our faith fixed on his never failing pro­mises; And our wills be weakly bent to runne the pathes of his Commands: so that, as the Leper, cryed, I am vncleane, I am vn­cleane. We may, we are vnsetled, we are vnsetled. He is one of a thousand, who can truly testifie of himselfe, that he meditateth vpon God, relieth on him, and hath his heart firmely fixed on the Lord: for some, in a great degree, lose the very habit of grace, others the acts thereof; and the most, with much wavering, hold what they haue obtained. Are we not tossed, like a feather, by the wind? Carryed about, as a Cocke-boate, with the least gust?Rev. 2.4. ready, as Peter, to sinke af­ter a few steps made on the wa­ter? With Ephesus We haue left (if not lost) our first affection, run from the husband of our youth, [Page 23] mispent our portion:Hos. 2.7. And as the Dog to his vomit, 2. Pet. 2.22. the Sow to hir wallowing in the mire, turned to our former wickednes; and lapt vp that sinne, which in times past, we had spued out, with great eagernes, greedines. They, who (like the Galathians) receiued their Ministers as an Angell of God, are growne slacke,Gal 4.14.15 in giving to him his deserued honour; yea, peradventure, would (were the power of their hands, equall to the malice of their hearts) plucke forth his eyes, do him a mischiefe; but beloved, these things are not, ought not to be so.

Ʋse. 3 And to make a further progresse in following the point, if a Spirituall stedfastnes may be pro­cured. Let vs try whether we, or no, haue obtained it. Hath the Oldman receiued his deaths wound? is he peirced thorow the sides? Broken in peices? Not able to stand? Doth the New feed sat, grow strong, sing like [Page 24] birds in the pleasant spring? is the eye of thy mind opened, to see clearely the wonders of the law? Deepe mysteries of the Gospell? With the vanitie of all Earthly things? Is thy soule filled with Faith, Loue, Hope, and all the graces of the holy Ghost? Is the pulse of the flesh feeble? Of the Spirit, firme? Canst thou preach in season, out of season? Heare, without weari­nes? Pray, Continually: and beare crosses with Contentation? Dost thou hunger, after the bread of heaven? Thirst, for the water of life? And that as often, as for thy appointed foode? Where be thy thoughts for the most? On God, or the World? Earth, or Heaven? What are thy words ordinari­ly? Corrupt, or Sanctified? Thy Actions? Good, or Evill? To be briefe; art thou strong in the the Lord, and his mightie pow [...]r? As able now to fight the good Ioshua 14. [Page 25] fight of faith, as Caleb was the battels of his God, many yeares agone? Is thy life ever flowing with the streames of holines, as a never dying Spring? Thy last crop, better then the first? And thy meate and drinke daily to doe the will of thy heavenly Fa­ther? Then be of good comfort:Ioh 4.34. forthy labour in the vse of the meanes,1. Cor. 15. vlt. hath not been in vayne in the Lord. But alack! How many are ever learning, 2. Tim. 3.7. and never come to the knowledge of the truth? Full of vnbeleefe, no [...]with­standing their long profession of the Gospell? And scarce worthy to be numbred among the sted­fast? For Catechise our people, how many know little? No­thing? Look into their actions, are they not vnsetled? Follow them home, veiw their order there; And how few call vpon God; desire his blessing; Or with the Noble Bereans, Acts 17.11. search the Scrip­tures to boult out the truth they [Page 26] haue heard? May not the Mini­sters complaine of our people as did there Master, how long must we be among you? When will you procure this stedfastnes?Mar. 9.19. O yee of little faith? Lesse stabi­litie! We Preach, and you heare; we Pray, and you too in appea­rance; we giue, and you receiue, Angels foode, Mat. 6.30. bread from heauen, the Sacred body of the Lord Iesus; and yet you are not, its to be feared, established. Men, like a green Nut, sticke still in the husk, are shaken as the reed with the least winde, weake they be as water; and haue need, notwith­standing the long time and great meanes they haue enioyed, to learne the first principles of religi­on. Heb. 5.12. But is this well done? Will God, thinke we, take it well at our hands? Or be contented to receiue his talent with so great damage? disadvantage?

Ʋse. 4 But now to finish our course in the pursuing of this doctrine; [Page 27] seeing it may be had, strive we for this stedfastnes. Are we not capable of it? God able to giue it? Is it not promised to them that seeke it? Hath not Christ procured it? Be not the meanes great to effect it? Or shall not the Spirit haue will and power to apply it? Why then labour we no more for it? Spend our time, consume our dayes without it? And as it may be had; So is it worth the hauing. Will a wise man take a dwarfe to his prentice? Make choice of weake willowes to be the posts of an house? Or presse children for souldiers? I trow not. Then, if ever we would be the servants of the most high God, Acts 16.17 timber in his Spirituall Temple, fight vnder the colours of the Lyon of the tribe of Iudah, 1. Pet. 2.5. and be crowned with glory immortall, Rev. 5.5. get we this Stedfastnes. For our Cap­taine Christ, our Lord and chiefe Master, admits of none, but strong men in his armie, tall Cedars [Page 28] to build him an house; and stones of the firmest temper, to be placed in the walles. We liue in good dayes better then our forefathers before vs; So that lesse strength was expected from them, then will be at our hands. For God is equall in all his wayes, lookes for encrease answerable to the times and meanes. Wherefore be thou assured, that where much is given, Mat. 25.20. much shall be required: and why should it not? Had we a plant in our garden, should we water it morning, evening, prune it, hedge round about it; and, for all this labour, did it not grow, shoote vp, flourish, would we not rend it vp by the rootes, cast it forth, and suffer it to dye, to wi­ther? And shall not the Lord do so to vs; if we attaine not to the forenam [...]d stedfastnes? What could he haue done more for vs, then he hath done? Will he suffer vs alwaies to cumber the ground? Make the place barren?Luk. 13.7. No, no; [Page 29] he will send forth his Vine-dresser, giue him astrict charge to cut vs downe; And say to vs, as Christ did to the Figtree, never fruite grow on thee more. I can tell you,Mar. 9.14. that this would be a sorrowfull season, a dismall day, and a wo­full, feareful sentence; whose eares would not tingle, and haires bri­stle to heare it? And rather then vndergoe it, wish he had never been borne? Wherefore, get wisedome, and faith, and sted­fastnes, and abound in all; And when thou hast it in the habit, then bring it into act; exercise thy selfe, lay thy pollicie, bend all thy might, to be deeply rooted; grounded in the grace of God, and all times to be doing. A weake man in the gifts of the spirit, is like to him, who hath many cor­porall infirmities; both his person and motion are vnpleasant, vn­profitable. Who will Com­mend a feeble beast? Or who desires to backe one that halteth? [Page 30] And so much for this point.

And fall from your owne sted­fastnes.] The next thing we ob­serue out of these words is this, that

Doct. 2 A Spirituall stedfastnes may be fallen from.

It may, though it should not, ought not, else why did the Apostle giue out this charge? publish this Caveat? Or why are beleeuers so often forewarned, premonished to beware, to take heed of it? And what a cloud of witnesses in the holy letters haue we recorded, who fell from it?2 Sam 11.4 11 Neh. 13.26 What a fall had David, one of the Lords worthies? His goodson was a long time carryed downe the winde, went backe many de­grees;Gal 2.13. Peter also had a sudden, but a shrewd slip, pulling Barna­bas downe with him.Rev. 2.4. But what doe I talke of, tell of single per­sons,2. Tim. 1.15. 1 Kin 12.20. when as whole Churches, tribes, nations haue turned back­ward? as Galatia, Ephesus, all Asia, and the Iewes.

Now for the more full and profitable prosecution of this point, we will first declare what this defection is, with the kinds & degrees of it: next the grounds and causes of it: thirdly the symptomes that attend it: and last of all, from the forenamed particulars make application; where 1. Remedies to recover the declining Christian, shall be pre­scribed. 2. H lpes, to support him who standeth annexed. And 3. directions, for the young convert added, these things being premi­sed, let vs goe on.

A falling from Spirituall sted­fastnes, I The fall from Spirituall Stedfastnes defined. is a decay of the degree of grace obtained.

For as Spirituall stedfastnes, is a firme retention of the degree of grace acquired: So, by the rule of contraries this must be, a losse of the measure thereof receiued.

And this decay,Distributed may be of the

• Habit.
• Acts.

The habit of grace may be de­rceased.Some there be, who hold that the habit admits not of the least losse or damage: for as the Moone (say they) hath various aspects, yet hir body nothing diminished. So would these haue it with the habit of grace, in a sanctified per­son. But I rather accord with them, who are otherwise minded: And that for these succeeding rea­sons. 1. For is it not a Created thing? 2. It is a separable adjunct, may be rent from its proper sub­ject; for it results not out of the principles which giue man his es­sentiall being, as the facultie of risibilitie doth. These arguments make it possible. 3. As the habit, in the vse of the meanes, may be strengthened. So, by the neglect thereof, why should it not be weakened? 4. From the rule of opposites, corruption, we all agree may be decreased; and then, why may not grace be also dimi­nished? These two latter reasons, make the position, as the former, [Page 33] possible; if not more then pro­bable.

Quest. To take it then for granted, that the habit may be decayed in a found Christian,Solut. it may be de­manded, in what degree? For the solution of this question, may it be thought worthy to passe, we answer; that seldome, if ever, is it wasted to that degree, it was of at the first infusion: or if it should proceed so far, yet never beyond it: our reason. For, as we were meere patients at the first reception So, are we no agents in its de­struction. Lose we may, what addition, by our Cooperation with it, we haue gained: but not the least dramme of that, the which, with­out our coworking, was, at our effectuall call, infused. A natural father (could he prevent it) would not suffer his Sonne to wast the stocke, he primarily conferred on him, although he might winke at the mispending of what he by the vse thereof, hath gai­ned. [Page 34] And then shall our heaven­ly (who can let) permit his children to consume his talents he first imparted to them? A­gaine, our Apostle, in this place, admonisheth the Saints, to be­ware that they did not fall from their strength, or strengthening, not from the habit of grace, or that bulke (as I may call it) the which, as a seed in the soyle of their soules, was at the time of their conversion scattered; but from that degree, they since that time had acquired, obtained.

But be it granted, that the habit cannot be decreased; yet the acts without doubt, may be remitted, being by some strong enemie, from within, or without vs, op­posed. the Sunne may be eclip­sed, his beames restrained; when his bodie remaines perfect, no­thing wasted. So is it here. How­ever (though we thus write) we are of opinion, that were this Spirituall cessation of long dura­tion, [Page 35] it would greatly in danger the habit. For (as we haue sayd) it growes by vse, decayes by dis­vse; as we find by experience, that naturall habits doe, by natu­rall operations, relaxations.

Obserue further that this decay of the habit, and acts of grace be

• Totall.
  Habituall falling sub­divided.
• Partial.

Totall; When the habit is wholy destroyed; or all the acts of it vniversally suspended, the former befell Adam of speciall grace at the creation;Rom. 5.14. And Alexander of common, after mans redemption. But this kind of fall (we take it) is not in this place, by our Apostle intended;2. Tim. 4.14 nor incident to them, who are, vnto Christ Iesus, by the Spirit vnited. Partiall is; for the habit of grace may be decreased, and its acts remitted in the most re­gener at person. Now this latter kind, Is

• Inward.
• Outward.

Inward in Iudgment, then in the will and affections. For the vnder­standing may not only be weak­ned from the cleare apprehēding of the truth formerly obtained: but also,Gal 3.1. as in the Galatians, with errour corrupted. For, they fel frō the doctrine of iustification, in the true rule & ground of it, mix­ing their owne workes with the obiect matter of it, which is Christ, and his obedience; actiue passiue. This was their iudiciall fall.

Againe; in the will and affecti­ons, Rev. 2.4. Video me­liora &c. there may be partiall decay. This was the fall of the Church of Ephesus, which is sayd to haue left her first love. And a truth it is, that a man may hold the doctrine sound in respect of iudg­ment, and yet fall from it in re­gard of practise. For the hahit of grace in the vnderstanding, is distinct from that in the wil & af­fections; whence spring these vari­ous declinings. And as inwardly; So outwardly may we fall from [Page 37] the acts of grace, the which, in time past we haue performed. Dauid (doubtlesse) was sound in iudgment, when he fell so foully in his practise. And a man may haue a will to do well, when the exter­nall effects may be blasted,Psal. 39.1.3 as of Peter in the deniall of his master. The Prophet purposed to looke to his waies, not to offend with his tongue. 2 Cor. 16.10 But this was too painful for him: therfore he spake vnaduisedly with his lips. When that Godly king imprisoned the Seer, his iudgment was sound; yet his practise cor­rupt. But ordinarily, when the inward asts be remitted; then the outward are stinted.

II. Thus having finished the first thing proposed, we proceed to the second; the causes of these declinings.

And they be

• Within vs.
• Without vs.
  Causes from with­in vs.

Melancholie, for its a true axiom, that the soule followes, the disposition and temperature of the [Page 38] body, the forenamed humour hath various and strange operations, drawing a blacke and mournefull curtaine over the New-man, casts hidious conceits into the minde, and presenteth to the eye of rea­son, the manifold mishapen ougly formes of approaching death; burnes and consumes the purest spirits, the immediat instrument of the soules acts; Or so clogges them with thicke fumes, that she cannot lift vp the wing, and soare into the third heaven; but like a weather-beaten, or limed fowle falls downe, and makes her moti­on on the earthie Center, creepes on the Globe. And Dailie, hourly raiseth such cogitations as these. Loue, why thou art but passion; zeale furie, ioy madnesse; hope, a groundlesse conceit. And all the graces of the spirit, but the opera­tions of meere nature; or a more pure disposition of corporall tem­perature: whence it often comes to passe, that such; who be peste­red [Page 39] with the forenamed peccant malady, complaine of the soules corruption, when its nothing else, but the bodies bad indisposition, grow thereby to be out of heart, cease from spirituall action; and so consequently fall from their for­mer setlednesse. He who is igno­rant of this thing, well may he be an aged person; but (I am sure) no expert Christian.

2. Some raging lust, vnmortified affection. When such a passenger is in the ship of mans soule, like another Ionah, it will vnsettle all. Was not David strong in the grace of God? How came it to passe then, that he in some degree, fell from his former stedfastnes? Why? he was of an hot Sanguine complexion, which provoketh much to the sinne he committed;2. Sam. 11. now being not carefull enough, to curbe that natural pronenesse, of certaine, was an internall cause of his foule declining.Gen. 39.12 Ioseph in this, it seemes, out-stript him: For, [Page 40] he resisted, though strongly temp­ted; was (likely) as yong as David; had none, he six wiues, as appeareth; And had he dispu­ted with flesh and bloud, as forcible arguments to haue allured him. What a broade differēce was this, for David a king, to goe in to a subiect; and Ioseph a servant, to runne from his mistris, had noe more bin mentioned? Was not his sonne Salomon, Neh. 13.26. in his youth, a rare yong man? Yet, in his elder yeeres carried away with outlan­dish women? Why so? in plaine english; his lust was let loose, his affection not mortified. He trod not in the steps of holy Paul, who laboured with his hands, 1. Cor. 9. vlt. fasted often, brought his body into subiecti­on, that the flesh might not over­master the spirit. The like might be the fore-runner to Noahs drun­kennesse, Lots incest, and his wiues looking backe to Sodome. If the reines hang vnder his feete, the strongest, readiest footed beast, [Page 41] may stumble, catch a fall. Cut all the feet equall; the table stands stedfast, else not.

3. Vnbeleefe (this workes greater woundes in the soule, than ever any mountebanke profest to cure in the bodie. It, as a moth the garment, eates vp the glosse of grace; like the worme the Gourd of Ionah, smits faith at the roote, causeth it to wither; and makes the acts thereof feeble, liue­lesse. What mists will this Iugler raised in our vnderstandings; Earthquakes within vs; Blinde the eie of reason to question common principles; Doubt of what we haue knowne by experience? How subtilly will this Sophister argue? Dispute? What? Are not all things alike from the beginning Where is the promise of Christs c [...]mming? 2. Pet. 3 4. When shall the Iewes be called? Rome ouerturned? Gog and magog destroyed? And all Israel saved? Mala. 3.14. Are not the wicked advanced? Isa. 59.15. They who tempt God [Page 42] delivered? And he that refraineth from evill made a prey? What profit is there in serving the Al­mightie? Seeking the kingdome of heaven? Calling vpon the name of the Lord? Art thou not poore? De­spised?Psal. 37.1.2 &c. Persecuted? Who flourish, but the vngodly? Are without bonds in death, except the trans­gressor? Brethren, infidelitie will raise in mans hart loose conceipts of God, and of his nature; almost perswade that seeing is not belee­ving. Had not the Prophet such thoughts as these? Was he not al­most by these Sophistications, fallacies well neere turned out of the way? Cast vpon his backe? And runne the path of open profanesse? Without doubt, they stayed his steps for a time, hin­dred his holy progresse. Reade Psal. 73. Per totum.

4. Carnal confidence; that is, what­soeuer we trust in, except Christ Iesus. The Iewes had Abraham for their father, Moses to their [Page 43] master, teacher; Circumcision the seale of righteousnesse, the Arke, Temple, Oracles, all holy ordinan­ces, and worshipped at Ierusalem; yet excluding Christ the true Pas­chall Lambe, the Messiah premi­sed; What was al they did or had, but a confidence in the flesh? Was not Paul an Hebrew of the He­brewes? Of the kinred of Israel? And of the tribe of Beniamin? Circumcised the eight day? Brought vp at the feet of Gama­liel And profited aboue manie? Phil 3.3. a Pharisee by profession? zealous towards God? And lived after the most strict sect of that religi­on? And what was all this,Acts 26.5. (Christ being denied of him) but a fleshly confidence? And may not a man effectually called, perfectly iusti­fied, and truly sanctified, haue an eye, look back to such things? Put some affiance in them, whereby the better to confirme his Spiritu­all standing? And if he doe, what can it be but a carnall confidence? [Page 44] And may not a man effectually called, perfectly iustified, & truly Sanctified, haue an eye, looke backe to such things? Put some affiance in them, whereby the better to confirme his Spirituall standing? And if he doe, what can it be but a carnall confidence? And a step from grace? Giue we an instance of this, without ex­ception. What say you of the Ga­latians? Would not they haue their workes concur with the o­bedience of Christ, in the act of iustification? And for this cause, be they not sayd to haue ended in the flesh? Gal. 3.3. Fallen from the grace of God? This is a secret, yet a certaine truth, that a man may be carried away to place some confidence in his owne worthines; and if he doe, according to that degree, he falle [...]h from Spirituall stedfastnes. For Christ must be all in all, Col. 3.11. else no setlednesse: and therefore, for this very thing, we truly affirme, that Rome is fallen from the faith, [Page 45] and led away with the errour of the wicked.

5. Weakenesse of grace. To speake properly, this is not a reall, or positiue cause of declining; yet by occasion, may haue a finger in the businesse. For grace, as all o­ther things, is apt to conserue it selfe, and no agent by intention of its owne diminution. Put a small portion of fire, into a bundle of greene wood, will not the act thereof, by its ouer-strong adver­sarie, in some degree be weakned. So grace being a little one, corrup­tion big and mighty, and besetting it round, why may it not also in part be extinguished?Gal. 5.17. For flesh and spirit are contraries, lodge in the regenerate person, are alwaies quarelling, whence it comes to passe, that grace, being vnequally matched, is over-mastered and quenched, though not totally cōsumed. Yea doubtlesse, were it not for the spirit of God, who at al times stands by the new-man, and [Page 46] in everie conflict, as Eli the lampe with oyle, 1. Sam 3. Ioab David, with a new created power releeues him, the old-man wold put out the cādle of his life, cōquer & overcome him.

6. Want of knowledge experi­mentall. When a tradesman hath a stocke, followeth his calling, seeth how customers come in, hath daily doings, whereby he augmenteth his substance, gai­neth great things, and winneth reputation, will it not animate, put spirit and life into him, to be constant in the execution of his vocation? And so will it be with the experienced Christian. When he can say by proofe,Psal. 6 9. the Lord hath heard my prayer, performed his promise, comforted me in trou­ble; and (to this day) hath never failed or forsaken me, he will goe on in the continuall practice of holy actions,1. Cor. 6.8. thorough good re­port, and evill report, without the least relaxation. There is a miste­rie in godlines, the which being [Page 47] learned, will make a Christian stedfast, immooueable. When a man hath tasted of the good word of God, savingly felt the power of the world to come, and is famili­arly acquainted with the ravish­ings of the spirit, nothing can stay his steps, hinder his progresse to the land of the living. Doth not a tradesman know in the time of bargaining the worth of skill? What, when commodities are deere, money will doe? How sweet a thing it is, to gather out of a great heape? Not to be be­holding; or to take vpon trust of his neighbour? And the same doth an experienced professed Christian. He vnderstands the necessitie of faith and grace, when God (as I may say) sets Christ and salvation to sale; and how, (were he now without the treasure of the spirit, constrained, like the fiue foolish virgins, to borrow of his acquaintance,Mat. 25. in a day of dearth) he were quite vndone. [Page 48] Who is so vnwise, but knowes that goods are alwaies profitable? Money will, can do manie things? A diligent hand maketh rich? Pro. 10.4. And to him who hath, Luk. 8.18. shall be giuen? But too few vnderstand the gaine of Godlinesse, the vse of grace, the purchase may be made therwith, what credit such men haue with God, and what promotion he will conferre vpon them, who care­fully seeke it, conserue it. Igno­rance in this thing, makes manie banke-rupts, politicall, spirituall.

Now the contrarie of all these we haue mentioned, will be excellent helpes for the firme re­tention of grace receiued. Where­fore keepe thy body in good plight; feede on choice meates, walke in pure aire, vse moderate labour, recreation; And drinke a little wine, 2. Tim. 5.3 to prevent thy corporall infirmities. Consider how plants spread in a fertile soyle, beasts feed fatter in a fresh pasture; and in the vse of the lawfull meanes, [Page 49] meanes, all kind of creatures thriue, prosper;Col. 3.5. mortifie also flesh­ly lusts, crucifie the whole bodie of sinne; for, in so doing,1. Cor. 9. vlt. thou shalt remoue rubs out of the way, curb the Oldman, & binde him to good behaviour. See in like sort thou increase thy faith; and that will expell infidelitie; consume it, as fire doth subble; and driue it out of the heart, to dwell, as Hagar, in the wildernesse. And shall not hope in Christ, make the New­man lustie? Strong? Arme him against feare? Foule despaire? And in all assaults cheere vp his spirits? Be sure to grow in grace: For is not a feeble person, subject to trip? To stumble? Catch a fall? When able bodies, hould out? March va­liantly? Win the field? In a word get experience of Gods dealing with the righteous; what sound ioy there is in the powerfull practise of religious duties; vn­speakeable comfort in suffering for well doing. Thus doe, and [Page 50] when Sathan doth tempt thee, his sworne slaues persecute thee, the world allure thee, and the flesh resist thee, thou shalt say to all with Indignation,Neh. 6.11. get yee hence. Shall such a man, as I am, flee? Do this wickednesse, to liue? Offend my good God? Gen. 39.9. And hazard the finall estate of my soule? Nay, ra­ther let my arme fall from my shoulder, Iob. 31.22. Psal. 137.5. my right hand forget its cunning; and my tongue cleaue to the roofe of my mouth. And thus much of the inward causes of de­clining; the other, from without vs, follow.

2. Chro. 21.13.1. Wavering-minded companions. He who walkes with such, will, in time, walke as such. When the kings of Iudah fell from the true worship of God, did not the subiects also? Did not Peter by his example,Gal. 2.13. seduce Barnabas his fellow-labourer? The one led a­wry; the other followed. What was the cause Samson lost his strength? Was it not too much [Page 51] familiaritie with dancing Dalilah? This is not the least blocke in the way.

2 The fierie triall of affliction. Luk. 2.35. Peirce the Soule of Marie with this sword; will not the hearts of manie be discouerd? 2. Tim. 1.15 Put Paul in prison, all Asia straight forsake him. Let Iesus be condemned, his owne Disciples will be offended. Oh! Affliction is harsh to flesh and bloud: skin for skin, Iob. 2.4. and what will not a man do to saue his life? This winde, where and when it bloweth, causeth the strong to stagger; and trippeth vp the heeles of manie weake ones.

3 Personall wrongs; vndeserved iniuries. Nabals churlish dealing with David well deserving, gaue him a sudden slip; staide,2. Sam. 25.11.15. for some season, his spirituall motion. What else made the good subiects of Salomon, 2. Chro. 10 7.16. to fall from his Son Re­hoboam? to cry, what portion haue we in David? Or inheritance in the sonne of Iesse? O Israel, see [Page 52] to thine owne house? Had the king spoke kindly to them; giuen them good words, they would haue bin his servants for ever.

4 Publicke scandall. When the Word preached, but seemes to sound against a mans person, then he recoiles like an over­charged Cannon: on no other occasion, did many of Christs followers forsake him; Ioh. 6.66. walke no more with him. Were not the Galatians in the same predica­ment? Gal. 1.9.10. What else had a foot in their retrogradation? And is any thing more common in our daies, than for the people to take of­fence at the doctrine? Sometimes from the habit of their Teachers?

5. Example of supposed great ones. Hence sprung these speeches: Doe any of the Rulers follow him? Of the Pharisees beleeue on him? Ioh 7.48. Moses is our Teacher; and doth this man restraine learning to him­selfe? Ioh. 9.29. We know God spake to the one: 1. Sam. 8.5. But as for this fellow, we [Page 53] know not whence he is. Likely, from the same ground, the peo­ple would haue a king: other nati­ons had so. As with the fashion, we deale with religion; if great men vse it, all follow it: but if not, we cast it off.

6. Disreputation. When per­sons haue rare parts, faire promi­ses, but not promoted; then they turne Priest, Iesuit; as Sanders, Stapleton, to get preferment. This may be the cause why Demas forsooke Paul, cast off his calling; 2. Tim. 4.10 And (as some thinke) became an Idol-priest at Thessalonica. How­ever that was; this cord pulleth many from the right path, wher­in sometimes they had walked.

I might here mention many more; as the habites of pleasure, seate of promotion, titles of ho­nor, paritie with nobles, com­mande of the vulgar, and re­venge on the adversarie: false teachers, falls of great ones, see­ming foolishnes of Gods ordi­nances, [Page 54] glorious shewes of holi­nesse, counterfeit miracles, and shining ceremonies. The chaire of securitie, sad lookes of the for­ward, simplicitie of honest hear­ted Christians, or their sillinesse rather. Adde to all these, the Divels cunning, Sathans enter­prises, alwaies stinting vs at the heele, to dimme the eye of the minde, wither the hand of faith, or eclipse its obiect. This red Dra­gon with his depths, coales of en­vie, boiling vp all the forenamed parts in the Cauldron of his ma­lice, will make such a filthie scumme to ascend, the which be­ing smelt of the New-man (were it not for the good Physition of our soules, who cureth all diseases) would cast him into a totall irre­couerable consumption.

Here, before we proceed to the next generall head, it is to be ob­serued, how these causes mentio­ned may be applied, as wel to him who hath but a forme of godlines, [Page 55] as to the sound Christian; and that they doe not onely hinder the exercise of grace, but also weaken the habit: Sometimes working it, as Ioab stabbed Abner to the heart, at once; now and then successiue­ly, as a thiefe is said to quench the Candle. For some are like a strong poison, that dispatcheth its patient quickly; others a lingring disease, which killeth certainely thee not suddenly. These things being in­serted, let vs proceed to the next head.

1.Symptome [...] of decli­ning. When we haue not so cleare an apprehension of the worth of grace, and the meanes to procure it, increase it, as in former time. If the glory thereof be darkened; and we account faith, loue, hope, but as common favours, in some degree we are declin [...]d. When the corporall eye behouldes exter­nall obiects (not changed [...]rom their naturall glosse) but dimme­ly, it argueth a decay in the organ, the facultie of seeing. So when the [Page 56] good word of God, the sacred gifts of the spirit, present themselues to our internall senses, as broken notions, ordinarie things; not as Baulme to cure our deadly woundes, Angels food to refresh our never dying Spirits, and the onely pence, whereby to pur­chase a pardon for our sinnes, the loving kindnesse of our God, and the land of eternall rest, then is the habit of our vnderstanding de­creased. When we see the fore­specified things, as grasse vnder our feet, common passengers we meete withall, as if we saw them not, questionlesse we haue catcht a fall.

2. If we want an eager appetite after the doctrine of sound words, the bread and water of life; feed on them more for feare and fashion, than loue and affection, we haue just cause to suspect our selues. That stomake growes weake, which desires nouelties, longs for vncouth things: And having [Page 57] fed twice or thrice on wholsome meates, begins to turne. When men picke out some odde author, tye themselues to him in their continuall studie; talke of him, quote him, commend him, as the onely Champion of all the lear­ned, be they who, or what you will, their spirituall eie-sight, and appetite are weakened; and the New-man is in a fit of languishing. He who leaues the road-way, is out of the way.

3.Ion. 1.3. &c. A neglect of our particular callings. When Ionah will not to Ninevie; but pay his fare, lance foorth, and saile to Tarshish, his soule hath tooke a spirituall nappe. They who grow busie-bodies in oth [...]r mens matters, and over­looke their own, are turned back­ward. Idle censorious Christians, either never had good stocke, or they haue diminished their store. For a diligent hand maketh rich, as well in spirituall as corporall things. Vnthrifts and Loyterers, [Page 58] alwaies dye beggers.

4. When we feebly perfourme holy actions, or fearefully omit them. He who preacheth with­out power; prayeth but not fer­vently; singeth Psalmes, without ravishings of the spirit; and ap­proacheth into Gods presence, without trembling, serious pre­paration, is in a spirituall con­sumption. That man who speakes fainly, walkes limpingly, and workes laz [...]ly, is either a Laisht, a Gibeoxit, or an Ephramite; idle, luskish, or a counterfeite, if his naturall habits, and abilities be not decayed. I may affirme the same of the other. From this ground,Col. 4.17. Paul might be occasio­ned to put Archippus in mind, to looke to his ministerie.

5. A fift symptome, is a quiet concoction of what heretofore we haue distasted, 1. Sam. 24.5. spued out, holding the same, as then, for loathsome meates. Take David in his right temper, 2. Sam. 11.25. touch but Sauls lap, and [Page 59] his heart smites him; if disordered, sheath his sword in the bowels of Vriah, it will not checke him. Men digest that being a sleepe, which (were they waking,) would cause them vomit. A soule in her best plight, as she abhors the greatest: So hates the least knowne evill.

6. Finally; When men offend, 2. Chro 16 10. and wil not endure reproofe. If Asa, imprison the Prophet; Ionah, Ion. 4 9. tell God he doth well to be angrie; And Iob, challenge him the schooles, Iob. 13.3. they all three are gone downe the winde. He who enters into his lodging, bolts the doore, shuts the window, stretcheth himselfe on his bed, and drawes the cur­taines, is certainely inclined to sleepe: if he storme, cast the stau [...]s about, being awaked, you may safely conclude, he hath no will to worke. You haue heard, that Spirituall stedfastnes may be fallen from; what it is, with the kindes, causes, and Symptomes of it; And now from all the particulars [Page 58] [...] [Page 59] [...] [Page 60] specified, and our method pro­pounded, we proceede to appli­cation.

Vse. .1 And from the foregoing groundes, we first conclude a­gainst our adversaries, that saving grace once obtained, cannot totally be consumed, destroyed. Gaine say we doe not, dare not, that the acts may not be for a season sus­pended; or the very habit, from which they flow,Rom. 11.29 weakened: But this we denie, that the tree with all her fruits may vniversally and finally be blasted,Ioh. 11.42. withered. For, are not the gifts and calling of God without repentance? Heb. 4 14. Doth not the Son intercede for vs? Will the Father denie him any thing? Shall the spirit permit his worke to be abolished? 1. Cor. 3.16 Is it equall, that the New-man suffer for the Old-mans offence?Phil. 1.6. For, all that is borne of God sinneth not. 1. Io. 3.9. If one member perish, would not the bodie of Christ be imperfect? Should one finally fall, by the [Page 61] same cause, why not all? And then might not Christ dye in vaine? Were not his end, at the least in part, made frustrate? What fearefull, and to be abhor­red consequents are these? What if corruption, like a land-flood, gather head? Grow bigge? Over­flow the bankes? And seeme to drowne all the good graine in the nether groundes? Yet, in a trice, shall it not be dried vp? Vanish, as if it never had bin? When as grace, like a little river, keepes the chanell, runnes continually, though shee haue no such boyle­ings? Swellings? But we leave them to drinke vp puddle, who dislike to tast spring water.

Vse. 2 Learn we hence, to avoide the over-forward censuring of backe-sliders, lest we condemne the generation of the righteous. What if Some, who haue made a great profession, giue backe? Will it follow, that they are finally? To­tally fallen? Haue made an aposta­sie? [Page 62] Doe we not reade of many of the Lords worthies, who fell, in some degree, from grace ob­tained? Shall we thence conclude, they made shipwracke of all? Never recouered? In no sort. Did not David decline? Runne out of the road-way, when he re­turned to murder, dissimulation, adultery? Y [...]t held he not the habit of grace, in some measure, sound?1. King. 11.5. What did his sonne Sa­lomon also? In his yonger yeeres, tooke he not many out landish wo­men? In his ripe age, went he not after Astoreth, the Goddesse of the Zidonians? And Milcom, the abhomination of the Amorits? Build an high place, for Chemosh and Molech, the abhomination of Moab, 2 Chro. 16.10. and Ammon? Was not Asa, wroth with the Seer? Put him in the prison house? And, at the same time, oppresse many of the people? What should I relate, Noahs drunkennesse? Lots incest? Abrahams equivocation? Moses [Page 63] his staggering? Ionahs anger? Or Peters deniall of his master? Lying? Swearing? Cursing? He who had seene these, might he not haue bin swayed, to haue past a round censure, vpon them? And in so doing, had he not gone beyond his last? Pluckt vp plants of righteousnesse? What if the Sunne stand still? Goe backe ma­ny degrees? May it not returne, to its former motion? Runne its course, as in the daies of old? Christians in this, oft get it mist; step too farre. Its a soule Symptom of a declining soule, to passe a rash censure of his failing brethren. Yea these, many times runne out of the way, when they are com­plaining of others wandrings. When a tree lets fal her fruit, casts her leaues, lookes dead, is it dead? No, the spring is not farre off, the Sunne is in his regresse: and then shall shee bloome, beare in abun­dance. Wherefore, lay thine hand vpon thy mouth, be not rash [Page 64] to vtter this thing: but rather, be swift to heare, Iam. 1.19. slow to censure.

Vse. 3 And what we haue in the doctrine prooved, may teach a declining Christian a two-fold lesson. The former, when he dis­cernes his spirituall decay, to repent; Smite his hand vpon his thigh, and be ashamed, that with Ephraim, Ier. 31.19. he hath mispent the time of his youth; as the Prodigall, runne from his father, Luk. 15.13 wasted his stocke, and lost part of his portion. The latter is, when he conceiues, that he cannot finally fall, his store totally be consu­med, to gather heart, and be of good comfort. For there is life in the roote, nature is not wholly destroyed;Isa. 65.8. the cluster of grapes is sound, and there is a blessing in it. What if the water ebbe? Shall it never flow? The babe not spring? Is it dead in the wombe? The sunne eclipsed? His bodie consumed? Israel once, or twise flee? Will it follow, they shall [Page 65] never returne? Fight? Win the field? I tell thee, grace is not like Ionah's gourd, Ion. 4.8. that springs in a morning, withers in a moment: neither the Lillies, which flourish this day, the next cast into the Ouen, and burned. We may not say, as Christ of the Fig-tree, never fruite grow on thee more. But as once borne, ever borne; So once gracious ever gracious, though not in equall degree. For the variety of graces existence, pre­vents not the perpetuitie of its es­sence. May not all the members of the body consume, yet not to­tally? So may everie part of the New-man, and not wholy be wa­sted. A truth it is, that the be­leever may thus fall; First, that the Church may question the soundnesse of his heart,1 Cor. 5.5. vse her publicke authoritie, and deliuer him vp to Sathan. Witnesse the incestuous person. Also, that he himselfe may haue strange, and loose conceipts of his spiritual estate. [Page 66] What did David? Psal. 51. And so, that he may hardly (if ever) recover his former strength, haue that neere and sweet communion with God, 2 Chro. 16.10. and his Saints, which he hath had. Was not this the condition of Asa? Yet for all that hath, or can be said, the seedes of grace shal never totally wast, and perish. Neither is it impossible, but that he who hath fearefully fallen, may recouer his former strength, doe his first workes: Iudg. 16.22 Haue we not an example of this in Samp­son? For God can, and will too, restore the declined,Rev. 2.5. if no time be omitted, meanes neglected. And experience of this so great a dam­mage, may perswade the Prodi­gall, in the vse of his talent, to be the better husband. He who hath gone astray, when he seeth his wandring, and returning into his right path, will he not trudge on the faster? A bone being broke, if once knit (say Chi [...]ur­gions) is the stronger. After a [Page 67] long languishing disease, nature hath recovered; and that body re­ceiued her former force, bin the more healthfull a long season. When the Sunne had gone backe many degrees, who can tell,2. King. 20.11 but in his re turne, he gained what he had lost, that all daies and nights, might be of equall pro­portion, according to the season, as at the creation? But, beloved, though this may be so; it likewise may not. A relapse is with great hazard recouered; for nature is weakened, the peccant humour strengthened; So is it in this. For when the New-man decrea­seth, the old increaseth; both of which, breed danger. Its more easie to keepe the weake on foot, than being fallen to lift him vp againe. How ever, yet is it possible.

Vse. 4 And may Spirituall stedfastnes be fallen from? Then try thy selfe, if thou be, or not revolted. Trades­men keepe a register of all their [Page 68] proceedings, cast vp their ac­compts yeerely; take a strict view how they decreased, or increased their substance; and should not Christians be as wise in their ge­neration? Make proofe there­fore, by the former Symptomes related. Is thy spirituall eie grone dim in seeing? Dost thou be­hold Christians, as the person, who receiued his sight, did men, walking like trees? Isa. 65.5. Saist thou to such, stand a part, come not neere me, I am holier than thou? Is thine eare dull in hearing, what the spirit speaketh to the Churches? Covet'st thou frothy windy stuffe?Rev. 2.7. Contentest thy selfe at home with a printed paper? And delightest in some new odde in­vention? Canst not thou (as in times past) relish Angels food? Bread from heauen? Absentest thou thy selfe from the Lords ta­ble? Or comming, feedest on the sacred bodie of Christ with­out an eager appetite? Are the [Page 69] actions of grace feeble? And willingly omitted? Wantest thou power in Prayer? Is that pulse weake? Trembling? And yet thou never challengest thy selfe in that regard? Is vnwholesome food well enough affected? No way disturbant? or better diet receiued, not into the veines distributed; but passeth thorow the draught vndigested? Con­coctest thou the word with wam­bling? Feelest no reluctation of weaker sinnes, heretofore di­stasted? And for all this, canst thou not admit of Physicke; sharp and keene reprehensions? Wilt thou quarrell with the man who seekes thy recouerie? ac­count him rash, indiscreet, and but thine enemie? Then, in good sooth, thou art gone backe, car­ried with the tide, and fallen from thy stedfastnes. But, and if thou al­lowest this that thou dost, mour­nest not for it, neither striuest to returne to thy former strength & [Page 70] motion, thy declining is will full; and thou maist feare an apostasie. For these symptoms, Characters, as luskish reachings of a lazie body, are the certaine forerunners of a finall revolting. Wherefore, as by this search, examination, thou maist try thine estate: So if thou finde thou hast fallen, labour to returne to thy former stedfastnes. And to recover thee, according to the order premised; what helpes we can, we will afford thee.

And they are of

• Direction.
• Perswasion.

1. We must call to remem­brance, what truth in the vnder­standing; or in our conversation, we haue fallen from, and so re­turne vnto them.

2. We are to consider, what sinne we haue imbrased; whe­ther it be an errour in iudgement, or practise: and if we clearely dis­cerne any, then to cease from it. [Page 71] For, all our failings will and may be ranked vnder these two heads; of Omission, or Commission. When the naturall body is weakened, by refusing of wholesome meat, or receiuing of noisome diet; is not the way of corporall recoverie, to feed on the former, and to reiect the latter? Even so must it be in the regaining of our spirituall strength, we haue fallen from. He who hath erred from the true way, must take knowledge of his wandrings, and returne to his wonted walke. Wherefore begin, though, at the first, faintly to heare, reade, meditate, pray. And also to cease from sinne, a­voide the occasions of evill; then shalt thou by degrees, be restored to thy Spirituall stedfastnes, as a weake-sickly body by good diet, moderat exercise, to its former strength. This is the way of di­rection; that of perswasion being compounded of many particu­lars, followeth.

[Page 72]1. Cast in thy mind, what an vncomfortable condition thou art fallen into: compare it often with the times of olde. Doe not slavish feares vpon the least occasion arise in thy soule? Art thou not suspicious, how the best question thy soundnesse, be privie to thy secret slips? Hidden failings? Who would be reputed a prodigall? Gal. 3.1.3. Or having bin accounted rich thought to banke? Did not Paul, on the same ground, call the Ga­latians, fooles? Persons be-witch­ed? Will you (saith he) having begunne in the spirit, end in the flesh?

2. Consider that greater evils, than these, may attend thee. For shall not the Lord with-draw his loving kindnesse from thee? Change his countenance, and seeme (though he be not) thine enemie? Would not this like the divisions of Reuben, Iudg. 5.16. cause thoughts of heart? What will sooner make the Lover sigh? Any thing, [Page 73] than the angry frownes of his best affected friend? Of all the bur­thens befell good Iob, Iob. 29.2.3 it seemes the disaquaintance with his God, did the most breake him: therefore cried, O that my soule were, as in mouth spast! As in the daies when the Lord preserued me! His can­dle shined vpon me! And by his light, I walked thorow darknesse!

3. And, if thou rouze not vp thy spirit, be assured, that thou shalt be awaked. For, fearefull dreames may fall vpon thee, strange visions in the night pre­sent themselues vnto thee; and crosses, thicke and threefold, fol­low thee close, vntill thou re­turne to thy former tast. For, shall God lose his labour? And his child his soule? May not the Lord, shut thy wombe? Slay thy posteritie? Call for a famine? Send the sword to wound thee? The Pestilence to kill thee? Grant thou escapest all these; may not a worse arrest thee? What if he [Page 74] correct thy sin with sinne? That the Church cast thee off? Ex­communicate thee? What plea­sure canst thou take in all thy priviledges? Maist thou not ra­ther suspect every moment, to be swallowed vp of overmuch hea­vinesse? 2. Cor. 2.7.

4. But let it be admitted, all these might be avoided; Yet will not Sathan tempt thee? Bend the strong bow of his malice, feather his firie darts, Set them in the nocke, loosse them from the fin­ger of envie, & strike thee to the hart? Hast thou bin his but in the months past? When thy eye was first opened? And thy correcti­ons sealed? Then let the bitter­nes thou at that day feltest, cause thee to awake,Eph. 5.14. and stand vp from the dead. Suppose, in this decli­ning condition, thy soule should be taken from thee? However, it might land safe; yet would not the passage be fearefull? What flesh, but will tremble to die in a [Page 75] sleepe? To awake on the sud­daine, at its everlasting home? And to depart in a spirituall de­cay, what is it else,Mat. 25.5. but the fore­said evill?

Wherefore, O thou declining Christian! Present these obiects to the eie of thy minde, take a strict view of them, meditate thereon continually, and let them never slip out of thy remembrance. When they would wander, call them backe, tye them to thee, binde them fast: And that with the coards of a solemn Promise, Vow, Oath; vntill they haue wrought thy perfect cure, reco­vered thy wonted health, let them never leaue thee, forsake thee. If thy eie (as its apt enough) be once off them, say to it,Gen. 3.9. as God to Adam, where art thou? In what be thy thoughts imploied? Is not [...]his one thing necessarie? Thinke, and thinke often, how thy com­panions begin to whisper, thy God to g [...] beyond the vail, thine [Page 76] enemies to insult, Sathan to arme himselfe, and be thou awaked. Consider, that the sword is in var­nishing, the palgue descending, fa­mine approching, Iob. 28.14. and death, the king of feare, hasting to kil thy body carrie away thy soule. Say, at the morning, in thy setled thoughts why may not my life set before the Sun? When thou liest down, my bed be my graue? And my sleepe my death? Let this cry still sound in thine eares, that a decli­ning estate is woefull, fearefull, and the extreamest of all extremiti [...]s to a beleeuer. Doe this and thus, then shalt thou returne from the Chambers of hell, thy spirit lift vp the wing, mount on high, and soare aboue all the swelling waters of iniquitie: Thy brethren say vnto thee, the Lord is with thee, Iudg. 6.12. thou valiant man; and blessed art thou among many: Thine adversaries shut their black mouths, spit their ve­nom in vaine: And wish, that their [Page 77] last end, might be like vnto thine: Numb. 23.20. Yea, thy God shall descend from heaven, scatter the black cloudes, breake thorow them all, and smile in thy face; say, well done, my ser­vant, my sonne; giue his Angels a second charge over thee, put his spirit with more power into thee; And, as with David, be with thee, whithersoever thou goest. 2. Sam. 8.6. Thou shalt tread on the adder, and yong Dragon; Psal. 19.12.13. walke in the valley of death, feare no evill, nor tremble at the m [...]st terrible tydings. But as astately ship vnder saile, having a fresh gale, & her colours spred, swiftly and yet securely, hast to the shore, and cast anchor at the road of eternall rest; And that, when back-sliding professo [...]s, shall either shipwrack their conscien­ces, split all a pieces, sinke the fraight of their soules in the bot­tomlesse gulfe; or like a distressed barke, which hath spent her maine maste, sprung a plank, cut her tackling, and cast it over [Page 78] boord, with great hazard and ter­ror put in, and saue themselues.

Vse. 5 Here, let him who standeth, take heed lest he fall. For a spiri­tuall stedfastnes,1 Cor. 10.12. we see, in some degree, may be fallen from, de­cayed: And then, why should it not cleaue vnto thee? What pri­viledge hast thou to avoide it Aboue thy brethren? Haue not the tallest Ceders in Gods Sanctu­arie, been shaken? The strongest sometime staggered? And is this any new thing in the world? Wherefore take thou heed to thy standing, eye well thy foot steps, keepe a strict watch ouer all thy waies, that this evill doe not over­take thee, ceize vpon thee. And to prevent it, practise these subse­quent particulars, as remedies.

1. Be humble in thine owne eie. Haue a low conceipt of thine owne worthines. Helpes to support him who stan­deth. When men, like leaven begin to swell; or, as the Pharisee, to boast, set the best side out; such without controversie, are not [Page 79] farre from a fall. Was not this the fore-runner of Peters deniall? Pro. 16.18. And good Ezekiahs backsliding? So true is it, that pride goeth before a slip; Luk. 1.53. and an high minde leads to destruction. God giueth grace, to the poore in Spirit: but sendeth the conceited-rich, emptie away. Low growing trees, escape the storme, stand vp right, when such as shoot vp, mount a loft, with a small gust are often shaken, some­times overturned. Carrie a meane saile, and never feare shipwracke of grace and faith: For, so long God sits at the helme.

2. Rather question thy selfe, suspect thy standing. Feare is a bad getter, yet a sure keeper: And who sooner catch a fall, than they that runne without regard? Many haue bank't at vnawares, when good-take-heed was not their factor. The best Physition our kingdome had,D. Butler dyed (say some) of a con­sumption: And being deman­ded, why he did not prevent it, [Page 80] his answere was, he never feared it. Our proverb is, that death comes oft at vnawares; And retchlesse people dye poore. Sure I am, graces decay may be sudden, the soules exchequor well neere emptie,Pro. 10.4. when treasurer providence takes a nap, a wakes to play. A diligent hand maketh rich; an evill fore seene is halfe avoyded. Wher­fore, alwaies feare to fall; but chiefly, when the meanes of standing are neglected.

3. Shunne the rash censure of weake, and declining brethren. The Iew was neerest to apstatize, when he the most scorned the Gentile. The dog, which daily licketh o­thers sores, soonest sometimes catcheth a surfeit. He who, with­out pittie, visits the poore, may perhaps fall into the like disease, and himselfe become a patient. Those who reiected Iphtah, not long after were his sutors, Iudg. 11.7. 1. Cor. 12.21. and made him Iudge. Say not to the weakest member, I haue no need [Page 81] of thee, make no pharisaicall com­parisons;Luk. 18.11. &c. lest the Publican goe a­way iustified, thy selfe not. Haue I not seene yong converts out­strip the aged? Thessalonica was not first called; yet exceld her sisters. Davids worthies, were they all the eldest sonnes? Con­sult, and giue sentence.

4. Also, avoide sinne, Thess. 5.22 abstaine from every appearance of evill. Aboue all things, doubtingly doe nothing, the least slip, makes way to a fall: any wavering act, will vnsettle the soule. When men grow over-bold, in walking neere the brinke, at vnawares may they tumble downe. He who will doe all he may, shall now and then do what he would not, (I am sure) should not. A smal moate in the eie wil weaken it, cause it to water; And to dis­cerne the externall obiects, but darkly, dimmely. Is not that man blessed, Rom. 14.22 23. who condemneth not himselfe in the thing which he al­loweth? [Page 82] And he that doubteth, if he eate, is he not condemned? For he doth it not of faith: And an act not effected in faith, is it not a sinne? Overventurous Merchants haue lost all.

5. Neglect no meanes: not the weakest. Everie ordinance of God is good, if lawfully vsed, What if it begin not the worke? May it not further it? When the children of the Church hang all on one breast, haue not their mothers teates in any equall pro­portion of acceptation, shall not the father draw that dugge dry, we so much desire to sucke at? With-hould the milke of grace from flowing thereat thorow, into the Cisterne of our soules? And as none are to be reiected: So with constancie let them all be vsed. Rather had I, for the cursorie performance of a dutie, be checked; than, for a totall omission, condemned. Where­fore heare, read, meditate, pray, [Page 83] however dully, deadly: for in­termission will not helpe, but hin­der against another season.

6. Consider, that they only, who persevere, shall but besaved: all revolting Apostate must perish. What (the which is necessarie), if thou recover? Will it not cost thee much toile? Great torment? grace once lost, is not with ease regot: This playing at get againe (as Gamsters speake), is alwaies without comfort; often without commoditie. If there be therefore any true ioy in thy soule, the least spark of the Spirit kindled, cherish it, conserue it. Reade not these things without regard, view them not with a slight eie: but with anxious devotion, the most seri­ous meditation. Let others harmes teach thee to beware. And know this one thing for certaine (it may be the Preacher speakes by expe­rience:Rev. 2.4.) that if thou loose thy first live, thou wilt be wearie of thy life, never eat, or drinke with [Page 84] comfort. And but a dreame of death, will cause thy haire to bristle,Iob. 5. vlt. thy hart to tremble in thy body. Heare this; and learne it for thy selfe: for thy good.

Vse. 6 And this doctrine may serue to instruct those, who be about to step into the way and course of a Christian; that they looke fa [...]re before-hand what another day may bring foorth; what they are incident vnto. Some become pro­selits, pricke forward at the first, but a none giue in and tyre. Where lies the cause? They knew not, that grace got, might be lost: stedfastnes obtained, much de­cayed. A wise builder casts vp his accounts, not only what expence it will cost him, to lay the foun­dation, reare the wall, steake the roofe, paint and perfect the whole edifice: but also being finished, to support it, conserue it. This vse, Christ Iesus the cheife Architector makes of it; presseth (it seemeth) from the same [Page 85] ground, And backes it with a strong reason. For, if he doe not, will not his neighbors mocke h [...]m, Luk. 14.29.30. and say, This man began to build, but was not able to make an end? Wherefore, thou that art almost a Christian, and resolued altoge­ther to be one, minde this; And, to my power, at this thy entrance, I shall lend thee my helping hand.

1.Rules of di­rection for yong converts. Before thou set a foot in this good way, place one stone in this new building, be carefull to lay a sure foundation. He who errs in the entrance, the further he travailes, of necessitie must the more wander. And that house, which is founded on the vnset­led sends, Mat. 7.24. of certaine will fall. Ignorance of the truth, and worth of our profession, are the ring leaders to bac [...]slyding. What made the Ap [...]stles, and common people so resolute being opposed, persecuted, imprisoned? They knew the words of eternall l [...]fe: [Page 86] that the Gospell they preach and professed,Ioh. 6.68. Rom. 1.16. was the power of God to saluation. He who begins well may ende well: when he that doth not, without a change, can­not.

Col. 3.2.2. In the next place, withdraw thine affections from the things be­low; Fixe them on things aboue. No man can serue two (contra­rie) masters; Mat. 6.24. God and mammon. For, follow, the one: And flee from the other. The yong man, who had great possessions posses­sing his hart, at the first step, gaue backe; the like made Demas to revolt. When men will be Christs Disciples, and shake not hands with this world, Amos 3.6. they never stand. The old saying was, is there any evill in a Citie, and God hath not done it? Thus Now; is there any back slider, and the loue of money hath not turned him? 1 Cor. 7.31 He who would dye rich in grace, must re­solue to liue poore: or, as the wicked their knowledge, vse the [Page 87] world, as if he vsed it not.

3. See thou prepare for the worst, as hope for the best; Mat. 10.34. He who is forearmed, must be fore­warned. Christ told his followers, he came to set fire, cause the sword The Iew expecting peace, and pro­speritie, when his hops failed, fell from the faith. Haue I not beheld a man in a common muster, march in furie? Charge and discharge? Breake pike vpon pike, as one skilfull, valorous? And for all this, in a hot skirmish, the report of a peice, hath caused him to quake; the fall of his next fellow, strucke him with so great a feare, that he hath stood, as one halfe dead, and gathering heart, was first in the flight? Wherefore, if thou wouldest prooue a wor­thie warriour of Iesus Christs campe, Heb. 22.1.4 fit thy selfe to fight in the Cannons mouth; to resist vnto blood. For vnexpected crosses, wound deepe; kill deadly.

4. And when thou hast gone [Page 88] this three fold step, then march on with deliberation. Mat. 26.70. For, violent mo­tions, though sometimes strong; yet seldome are the p [...]rmanent. Aguish fits, breed flushings, blazing Comets soonest fall: hastie curres, bite least; heady horses, quickly tire: The trumpets sound, was lowder & low­der: So a Christians pace, should be faster & faster. The wind riseth by degrees: the spirit bloweth stif­fest last; else suspect its a counterfeit blast. Grace may, in this, without danger imitate nature. Shall you not see a weake spring, breake foorth at the side of an hill, in­crease, grow strong, and make a little river in its owne bankes? Thus should it be with the wa­ters of sanctification.

Thou therefore, who art but a babe, at the most but new borne fainte and feeble, vnderstand the truth and worth of thy profession shake hands with pleasures, pro­fits, arme thy soule for the bit­terest assaults; And lance into [Page 89] this depth with great care & feare.Iob. 5.2.6. So shalt thou grow from ablade to an care, and from an care to a ripe corne; dye in a good age, full of daies, And, like a rich ricke, be gathered to thy fathers in due time, the best season.

This may suffice to haue spo­ken of the last branch of our text: the other succeedeth.

Lest ye also being led away with the errour of the wicked.

In our Logicall resolution, you may remember, we made these words the first part of the Apostles admonition; and they to speake as the truth is, containe in them, the cause of backsliding, whence we collect, that

Doct. 3 Errour leadeth from stedfastnesse.

He who is led with errour, is alwaies vnsetled; were he man or Angell. Else, why are the wicked compared,Pro. 23.34. to one in the toppe of a mast? Said to stagger and reele, like a drunken man? And as the troubled waters,Isa. 57.29. to cast vp mire [Page 90] and mudd? How comes it to passe, that all Hereticks are so mutable? Isa. 57.20 Variable? And that Sathan is still compassing the earth, yet ne­uer setled? Why? They, and he are led with errour; and so con­sequently, alwaies mouing, raging, tossing.

Reas. 1 For, errour leades from God: And is not he the bast, stay, and verie Center wherevpon all the Creatures (than much more man) are setled? established? Whilst the Prodigall roaved from his father,Luk. 15. was he not vnquiet? When he returned to him, did he not find rest? was not his wavering mind, calmed? Ever after, setled? Is not the same, in the Prophet himselfe,Psal. 73. verified?

Reas. 2 Againe, whither leads errour? To any constant obiect? Is it to the world? 1. Cor. 7.31 Doth not the fashi [...]n of it passe away? To Angels? Found the Lord any stedfastn [...]s in them? Iob. 4.18. What is it to beautie? Or fauour? A lacke!Pro. 31.30. The one is vanitie the [Page 91] other deceitfull. Errour in iudg­ment, leades from stedfastnes in practise. For the act of the will, followes the act of the vnderstan­ding. And errour in practise leads from setlednes in the habit: be­cause it strengthens corruption its opposit adversarie, weakens it selfe.

Will you heare, what errour is? With the kindes of it? And So step to the vse?

Errour is a diverting from the doctrine of truth.Errour de­fined.

We must conceiue, that as God hath giuen man his being; and, the which is but equall, re­quireth obedience from him: So hath he prescribed him rules, like so many waies, to guide his steps, Psal 119.19 that he wander not in his m [...]t [...]on. Now to swerue from the fore­said rules, is truly stiled errour: 2. Tim. 2.18. as we see affirmed of Hym [...]neus and Philetus, who are said to haue erred concerning the truth. Ion 1.2. When Ionas payed his fare, sailed towards [Page 92] Tharshish, he erred both in his Corporall and Spirituall motion. For, the Lord had chalked out a path vnto him, the which led vnto Nineveh, wherein he should haue bounded his footsteps.

As for the kindes of errour, they are to be distinguished according to the severall arts, whereby eve­rie act, the which proceedeth from man, is to be guided, and di­rected. When a Log [...]cian doth not invent and iudge answerable to the precepts of Logick, the true rules of reason, he is said to divert from a Logicall truth: a Gramari­an speake, or write proportiona­ble to the grounds of grammar, to swarue from a Grammatical. And the same may be affirmed of eve­rie Artist whatever, when as they divert from the warrantable principles of their proper, and professed art. But the errour here to be handled, is none of all these: therefore we omit them, and proceed to it; the which, that [Page 93] it may be the better discerned, we will, in a plaine and specifi­call difference, point it out: and this it is.

A diverting from the doctrine of truth, Errour in speciall defined. which is according to godlinesse.

Every art, as it comes from God, and a beame of his wis­dome refracted in the creatures, [...]. Eph. 3.10. may be truly stiled a Doctrine of truth; And if they, much more this we haue in hand. So that, to divert from any one precept of the forerelated arts, is an errour generally receiued: But, in our definition, we add, which is ac­cording to godlinesse. Were a man as skillfull, as Moses was, in all the learning of Egipt, to divert from one, or all the rules thereof, is not an errour from the doctrine of godlinesse. For, although these arts in themselues be true and good, and excellent helpes vnto the art of divinitie: yet may we not call them doctrines according [Page 94] to godlines, Mat. 22.16. but the art of living well, Theologie we may. For we finde it sometimes styled,Ephe. 1.13. the way of God, 1. Tim. 6.3. the way of truth; and in expresse words, the doctrine ac­cording to godlines.

Neither is it so named, because God onely is the authour of it, and in that it leads to truth (for the like may be said of all other doctrines, which are from aboue) But in respect it is an instrumen­tall cause,Io. 17.17. to worke grace and truth in vs; directeth how to walke in holinesse, Gal. 6.16. righteousnesse vnto God and man; and con­ducteth to the kingdome of heauen The heathen Philosophers had more deepe skill in the generall arts than the most of vs haue: yet wanting this, erred from Theologicall truths; And (its to be feared) finally perished. See therefore (by the way) the great mercie of God to vs aboue them, who haue it: And our miserie a­boue theirs, if we abuse it.

Obserue further, that this errour is

• Legall.
  Errour di­stributed.
• Evangelical.

When God at the first had formed man righteous, Eccle. 7. vlt. that he might conserue his image in him, and his person in a good conditi­on, he gaue him a Law writ in his heart, to direct him in all his actions: But he obeyed not the truth, wandred from it, and so by his swarving became misera­ble. Yet, for all this, the good­nesse of God was such, and so great vnto him and his posteritie, that he revealed vnto him, and conferred on him another Law, whereby he, and they might re­cover their former damage, cal­led the doctrine of the Gospell, Gal. 1 7. the new Testament, Iam. 1.12. and the Law of libertie. So that, from this two­fould truth, springs a double er­rour: For, if there be a doctrine of the Law, Rom 2.20. and a Doctrine of the Gospell, as is evident;Gal. 2.5. then will it necessarily follow, that er­rour [Page 96] may be distributed into Legall, and Evangellicall. For, as to divert from the doctrine of the law, is a Legall: So from the doctrine of the Gospel, an Evan­gelicall errour.

And either of these may be in

• Iudgement.
• Practice.

In iudgement, when we take false doctrine for true: or true for false. In practise, when, though we know and approoue of the way of truth; walke not in it, but wander from it.

Againe, errour is

• Generall.
• Speciall.

Generall; When we divert from every truth, whether Legal, or Evangellicall: in iudgment, or practise. Speciall; When as we receiue some, reiect others: flee this, follow that,

Finally; there is an errour of:

• Wiflullnesse.
• Weakenesse.

Of wilfulnesse; when the truth is in iudgment approoved: but, in practise willingly avoided: Of weaknesse; when as it is not ob­stinatly reiected; but of humane infirmitie, either not apprehen­ded; or (if it be) not practised. All these forgoing particulars, by plentiful proof, may be cōfirmed.

For the first: Adams errour was legall, not evangelical. Because be­fore his fall the doctrine of the Gos­pell was not revealed vnto him: neither in the time of his innocē ­cie had he any need thereof. Sa­thans, & his seedes, are both legall & Evangellicall. For he, nor they were obedient to Law, or Gospel. Wherefore Christ said; Ye are of your father the Devil, & the lusts of your father you will do: Io 8.44. he was a murderer from the beginning, and abode not in the truth.

And that there is a iudiciall and practicall errour (as in the worst sence I may best terme them) its manifest. For the former: ye [Page 98] erre,Mat. 22.29. not knowing the Scriptures: And as yet,Ion. 20.9. they knew not the holy letters. For the latter. Doe after their words, Mat. 23.3. not after their workes: For,Rom. 1.21. and 2.21.22. they say, but doe not. And when they knew the truth, they were disobedient. Note here, that when any man sins of ignorance, its a iudiciall: Of knowledge, a practicall errour. The first, in or­der, precedes the second. For, as Physitians hold, that an errour in the first concoction, is not cor­rected in the second. So is it in this; erre in the former, and erre in the latter. When the eie is de­ceiued, the foot is mis-guided.

Moreover, for the third distri­bution of errour, which is gene­rall, or speciall. The former head properly appertaines to Atheists: For they vniversally deny both the law, Psal. 14.1. & Gospel. The foole saith in his heart, there is no God. And who is the Lord, Mal. 3.14. that we should serue him? We will none of his waies. Also, the error of the Turke & Iew, Ier. 6.16. is totall [Page 99] in respect of the Gospel: For, they wholly in iudgment & practise di­vert & turne from it, not allow­ing one tittle of that truth. As for partiall errour, it may be found in the best men living. For iudgment, they know but in part. 1. Cor. 13.9 Rom. 7.21. And for practice, when they would doe good, then is evill present with them.

In conclusion; the errour of weakenesse was in Paul before his conversion. For,Phil. 3.6. as concer­ning the righteousnesse of the law, he was blamelesse. But,Acts 9.17. vntill his eyes were opened, he reiected the Gospell, persecuted those that Preacht, or profest it. But he did it ignorantly, of weakenesse, not willfulnesse: 1. Tim. 1.13 And therefore the Lord, had mercie vpon him. He who swarues from the doctrine of godlinesse in iudgement, or practise; yet approoues not himselfe therein, rests alwaies with a mind readie and willing to be better instructed and informed, is not tainted with this wilfull [Page 100] evill. But when men are ignorant, and prophane, obstinatly and desperatly goe on, with a supine neglect of all meanes whereby they might be informed and re­claimed, according to the doctrine of godlinesse, they be deepely in­fected with the forenamed pec­cant humor. This willfull intel­lectuall (that I add not practicall errour, (I feare is the errour of too many learned Papists, and Schismatickes, 2. Tim. 3.1. in (as the Apostle calls them) these last perillous times; And is alwaies the forerun­ner and ring-leader to blasphemie, and that sinne vnto death, 1 Io. 5.18. which is vnpardonable. But all who are borne of God, keepe themselues that that evill one touch them not. Yet it cannot be denied, but that a true beleever may sometimes goe a stray, and that not of infirmitie, but willingly witnes David, Rom. 7.15. Ionas and others. Howeuer, this is most certaine, that what they do, they allow not; no not in the verie [Page 101] act of erring. It remaineth, that we now make application.

Vse. 1 Thinke it not strange then, if they who erre from the doctrine of godlinesse, be vnstable in all their waies. What marvaile is it, that men walking on craggie rockes, steepe mountaines, and vnequall waies, trip, stumble, and catch a fall? How should they choose? If the blinde lead the blinde, Mat. 15.14. shall they not both tumble into the ditch? What made the Galatians so vnsetled? Any thing but error? The Ephesians to be tossed too and fro like a feather? was it not a windie doctrine, which carried them hither and thither? We may say of such who are led with er­rour, as Iacob of Ruben, Gen. 49.4. that they are vnstable as waters. Take a proud man, who diverteth from the truth, no fashion can long content him: an Epicure allured by the belly, he is never satisfied, but insatiable: The voluptuous, what sport, or recreation can giue [Page 102] him contentation? Let the Mizer haue millions, what of that? Hath he enough? If so: its but for a season. As for the heretick, he is a peripatetick, Isa. 5.7. vlt. never at rest; but, like a boate on the waters with­out a steereman, alwaies in moti­on, in agitation. Never did drun­kard stagger more, or blindman stumble, than the erroneous per­son. Read their bookes, heare their words, view their actions; And tell me if errour lead not from stedfastnes?

Vse. 2 But what? Wouldest thou be constant? immoueable? Then take the Prophets direction:Ier. 6.16. stand in the gates, inquire of the good way, walke in it, And thou shalt find rest to thy soule. Get a sound minde, faith vnfeined; these will make thee firme,Iam. 1.8. stable. A wave­ring minded man, in all his waies, is stil inconstant: When as he, who vnderstands the truth, guides his actions by it, like the Center, stands stedfast. For, he is vnited [Page 103] to his God, who onely can, and nothing else, settle the soule. Christ was alwaies immoueable; and why? He vnderstood the truth, gaue obedience to it. So that, when the earth trembled, he was setled. Wherefore cry to God, that he would open thine eyes, make the truth knowne vn­to thee, and guide all thy footsteps by it; then shalt thou, like a ship in her trim, passe on in thy spiri­tuall voiage, without perrill of shipwracke. No waues shall tosse thee; or black storme sinke thee: When as Scullers, Cockboats, I meane ignorant, and erroneous persons, shall die, and not liue in the least tempest. Keepe it, Pro. 4.14. and it will keepe thee. But as for errour, come not neere it, turne from it, and passe away; least shee lead thee into a raging Gulfe, and in extri­cable Whirl-poole, to thy endlesse damnation.

Whereas the Apostle calls it, the errour of the wicked, [Page 104] we may collect, that

Doct. 4 The way of errour, by a peculiar prerogatiue, is the way of the wicked.

True it is, that errour is called away: but a crooked, wandring and evill one. Psal 119.27. For, as the Commandements of God, are stiled wayes; So are the doctrines of men. The way of idolatrie, was the way of the Kings of Israel: 2. Chro 18.23 The way of covetousnesse, Balaams: The way of fornication, Iude. 11. the whorish womans And the way of evill, Pro. 7.25. the way of all the vngodly. Thus farre we are agreed:Psal. 1.6. but what may be the rea­sons hereof?

Reas. 1 Because the wicked invent them; are the prime authors of them. For what a man effecteth, is properly said to be his owne: and is it not equall?

Reas. 1 Againe; in regard they con­serue, and support them. He who begets a Sonne, and doth nourish him, is his naturall father, no man else; So here.

Reas. 3 Thirdly, this way is not from God, he disclaimes it. For,Psal. 19.7 all his pathes are holy, and good, Psal. 5.4. and true. He is not an inventor; or ap­proouer of the least iniquitie.

Reas. 4 Finally; the godly, from their hearts, speake the truth; keepe the way of life, Psal. 25.2. shunne all evill pathes. And if they sometimes wander (as who doth not?) its of weakenesse, not wilfully.

Vse. 1 And is it thus? Then (as Christ said) giue that which is Caesars to Caesar; and that which is Gods, to God. So giue Sathan, his right, and wicked men, their due. Let the way of sinne, death, damna­tion be theirs by peculiar prero­gatiue; & why should they not? Are they not their owne? Who, but they, did invent them? Doth maintaine them? Keepe them open? Shall a man father ano­thers child? Make it his heire? That were to wrong the naturall parent; himselfe too. Let the Leprie cleaue to Gehazi; not the [Page 106] Lords Prophet. Lay the fault where it should be; cleere the in­nocent.Iob. 27.5. Iob would not denie his right, to the death. Paul makes the oldman the cause of his evill,Rom. 7.20. not the new: disclaimes the Law, layes title to the Gospell, yet wrongs neither. And may we not follow, tread his steps with­out perrill?

Vse. 2 Hence may the wicked learne, what, in truth, they may lay claime too, as their peculiar por­tion. And not shake off their na­turall brood, binde them to the backe of stepdammes. This will not serue their turne; free them from bastardie. Inventors of errour they are: errour therfore is neither Gods, nor any of his childrens. A­dulterie was but Davids strangers he gaue it but a nights lodging. This monster was the Gentiles beast, found daily entertainement within their walles. Drunkennesse was of the old-worlds brue: not of Noahs breeding. Lot he begate [Page 107] not incest; his daughters did it. Sa­lomon slept, while the Idols were a framing: they had a more pecu­lier father. Polligamie was not hatcht in Abrahams nest Lamech, not he, did first disclose him. Many, like Pilat, seeme to wash their hands from all iniustice, as that man of sinne doth his from pride; yet exalts himselfe aboue all, who are called gods. The pyed bull was the peoples beast; not Aarons: the golden Calues, Iero­boams cattle; not the good sub­jects. Murders, rebellions, super­stitions, Heresies, treasons, are the cursed seed of the Romish whores. And not the virgine Church of England, or her chast neighbouring sisters. The like may be affirmed of single life in Ministers, equivo­cation, Masses, Dirges, Indulgen­ces, Salt, Creame, Oyle and the Stewes, that they all ascend out of the bottomlesse pit of Pope­rie, not the Cabbinet of Gods holy letters. Why then should not [Page 108] they, who breed, and feed them, lay title to them? Such as hate them, represse them, be no Au­thors of them?

Beware lest ye also, &c.

The note which issueth out of this phrase, is this, that

Doct. 5 By one errour many may be se­duced.

Search the Scriptures, view all divine and humane histories, and it will easily be confirmed, ratified. How many in former ages were led away with the he­resie of Arianisme? In these daies with Arminianisme? Hath not the earth groaned vnder them? Heaven it selfe beene provoked by them? And many reasons hereof may be produced.

Reas. 1 As first, from the qualitie of errour: for it is of a spreading nature.1 Cor. 5.6. Hence is it compared to leaven; a little whereof, leaveneth the whole lumpe. To a Gangrene, which cōpasseth,2. Tim. 2.17. & infecteth all the parts of that body vnto which [Page 109] it adhereth. Did not sinne spread from Adam our head, to all his posteritie? Rom. 5.17. What member is free from it? Not polluted with it? And such as the roote is; such are the branches. Its like fire in a traine of gunpowder, which runneth vntill every corne be blowne vp.

Reas. 2 Besides, errour is easie, pleasant.And what is agreeable to the flesh, of multitudes, will be fol­lowed. The way of truth is straight, rarrow; with much a­do [...] found,Luk. 13.24. but with greater dif­ficultie practised. He who treads this tract, like Ionathan and his armour-bearer, climbes the hill: the other, swimmes with the streame.

Reas. 3 Moreover, men are wonderfull prone to follow examples: the worst not the best. Therefore Moses, laies a blocke in the way:Exod. 23.2. and Christ, a counter-command. For naturally,Mat. 6.2. they not knowing the good old way of truth, are easi­ly [Page 110] induced, by others wandring examples, to trudge on in the broad-gate of errour. He who is ignorant of his path, will pace af­ter any seduced person.

Reas. 4 In a word, Sathan and sectu­ries come to mankind, as Iudas to the Pharisees; Mat. 26.15. What will ye giue and we will deliuer the truth to you? They set it to sale, at an high rate, as if errour were the onely commoditie, and the very truth of God: and this causeth the silly-simple Merchants to buy it the faster. The Divell, as the Quake saluer of his druggs, saith of er­rour, that it hath a soveraigne power to cure all diseases.

Vse. 1 Admire not then, if millions worship the beast; and every Sectmaster, hath a multitude to follow him. Ahab may haue foure hundred false Prophets; good Iehoshaphat, but one true Michaiah. Theudas many disci­ples; When Iesus treades the wine presse alone. Arius, may [Page 111] walke with thousands; Athana­sius, with a few. And what won­der ist? For errour is easie; the truth harsh to flesh and blood. Ill weedes spring a pace, spread farre; when good hearbes grow thinne, hang the head. Cockell, and Kerlocke cover the field; Wheate & Barlie are well neere blasted. Landflouds ouerflow the groūds; cleare waters keepe their channel. Ragges often haue more roome, than the richest roabes of Princes. The Popes Bulls haue great sale; when Pauls Epistles are lockt vp, see no market. Rotten wood is quickly fired; sound timber hardly heated, a loathsome smell fills the aire; a sweet perfume houlds one sub­iect. Presumption, with Saul, slaies his thousand, when faith in Iesus, cures but fiftie. Simon magus rules all Rome; Simon Pe­ter sees no Pulpit. Papisme and Atheisme hath whole Innes; when Pietie and Protestancie lodge in [Page 112] the stable. Wouldest thou be wise? Not seduced? th [...]n feare that faith, which spreades fast, hath most friendes.

Vse. 2 And by one errour, may m [...]ny be seduced? Then get a good eye, a sound iudgement: exercise thy wits, that thou maiest discerne between truth and falshood. Secta­ries be now growne cunning, are become their craftes-master. Whores brats, haue naked brests, painted faces: Popish points, are straight laced rarely cloathed. Bel­larmines bastard-brood, are attired like lawfull borne, Legitimate children. A Catholikes hereticall hatcht, like Peacockes birdes, are finely feathered. Our yong Iesuits with a new coate, a neate distinction, can make a crooked Saint, an erroneous point; a come­ly person, a sound position. At one stone, many haue stumbled: one rocke, hath split sundrie ships a pieces: And one by path hath seduced severall thousands. And [Page 113] that thou maist discerne truth from errour, let these rules be ob­served.

1. In the first place; know, that truth is divine, errour hu­mane. For, whatsoever is groun­ded vpon mens traditions, either is, or may be erroneous: vpon Gods word, cannot.

2. Againe, all truth is at a­greement with everie truth, for truth is single, but one; ever con­formable to it selfe: errour mani­fold, dissonant; and mixed with severall contradictions.

3. For conclusion; the truth hath no other scope, aime, than the glorie of God, from whom it floweth, proceedeth. But error seekes it selfe; shootes at honour, ambition, temporall promotion. wherefore, try the truth by this test, weigh it in the forementio­ned ballance. So shalt thou be­hold it with open face, discerne the currant coyne, from all false s [...]ips, and be freed from Apostasie.

More doctrines might be de­duced: but one onely, from the ground of the admonition, which is thus, and so an end: that

Doct. 6 Errour being discovered, is to be avoided.

Deut 30 17It were to waste time, blot pa­per to no purpose, should we in­sist long on the proofe,Pro. 4.14. when as all grant what we doe affirme.Mat. 24.25. Acts 3.48.19. Heb. 6.6. Yet if you please, reade but these places quoted: the reasons a­leadged.

Reas. 1 In regard of the teacher. How would it grieue the man of God, to studie, preach, reveale truth, discover falshood, should the peo­ple not imbrace the one, reiect the other? Might he not cry, I am greatly pained? Isa. 49.4. Haue spent my strength in vaine? Lost my labour among you? Suppose the husband man to rise early, sit vp late, Plow, sow, harrow, hedge, and, for all this toile, see no fruite follow his hands, would he not [Page 115] hange the head? Fould his armes? And be much deiected? Why? Are not Preachers, Sowers? Mat. 13.3. Shall they not then, having no better successe, be pierced with the like sorrowes?

Reas. 2 And what profit can accrew to them, who vnderstand what er­rour is, and the danger of it, yet will not avoide it? Are not such said to be neere vnto cursing? Everlasting burning? Heb. 6.8. This is wil­full neglect: and shal be rewar­ded with greater damnation. For such as are ignorant, shall be beaten with m [...]ny: They who know the truth, and doe it not, with the more stripes. And,2. Pet. 2.21. it were b [...]tter, not to haue knowne the way of righteousnesse, than after a man hath knowne it, to turne from the holy Commandement given of God. So that for their owne, if not the Teachers sake, when the people discerne errour, they are to avoide it.

Vse. 1 This point sharply is to re­prooue [Page 116] millions in these our daies; who, for all our preach­ing, practise nothing. Was sinne at any time in any age, since the Apostl [...]s daies, more cleerely dis­covered than now? And yet, how few be there, who flee from it? We are growne to Babels conclusion.Rev. 18.7. Is it as a queene, I am no widow, I shall see no mour­ning, is the cry of our common people. May not the Moseses of these daies complaine, that Eng­land is a stiffe-necked people? Ezek. 13.22 A froward generation? Doe they not make the hearts of their pastors sad, whom God would not haue made sad? Will they not to Iericho, though they fal amongst thieues? And returne (tho not dead) yet sore wounded? Who can coniure the spirits of our times, within the circle of Gods commands? Are they not,Iud. 13. like Iudes planets, al­waies wandring? In their iudge­ments, the Prophet is a foole, and the spiritual man is madde. Hos 9.7. Tell the [Page 117] Vsurer, that to lend freely, is the narrow way, will he not runne in the wide path, of tenne in the hun­dred? Make drunkennesse, whose staggering steps lead to hell, as palpable to the Swill bowles in this age, as a pot in their hands. Yet, for all that, will they not say of good Ale, as Ruth to Naomi, Ruth. 1.16 17 whither thou goest, will we goe? And nothing but death shall part thee and vs? Who can be igno­rant, but that common swearing is a sinne? Yet, in bargaine and sale, almost all chapmen vse it. Nay, will they not excuse it? De­fend it? What? May we not (say such) sweare the truth? Put off our commodities with an oath? And who will buy? Beleeue vs else? Thus Ahab-like, to sell their wares, they make Merchandise of their soules. What should I tell you, of the damnable path of for­nication? For we can a-voide the danger, trudge in that deadly way, from the example of vncon­verted [Page 118] Gentiles. Haue we not many amidst our congregations, who, for all we can preach, will be iustified by their honest mindes; harmelesse meanings, good deedes, when, God knowes, and all men too, they never had any, but such as the Lord hates, and the taphouse rings of? But I will make my selfe no longer ri­diculous to these evill beasts, fil­bellies; stir no more in this filthy puddle. But leaue them, as Amasa in his bloud, to wallow in the straights of death, vntil they arriue at their long home (if they return not) of infernall darknesse.

Vse. 2 And to you now, who are bet­ter resolued, inclined: heare what I say vnto you. Would you re­ioyce the hearts of your painefull Pastors? And saue your owne soul s, then e [...]chew errour when it is discov [...]red; hate it with a perfect hatred. Leaue the Ath [...]ist to say in his heart,Psal. 14 4. ther [...] is no God: The Turke and Iew, to denie [Page 119] Iesus, reiect his Gospell. Let the damned rabble of Arians. Make Christ a meere creature, dispute against his deitie; other heretikes, his humanitie. But build thou the house of thy salvation on this foundation,Io. 1.14. That the word was made flesh; The Messiah is Emma­nuel, God with vs. Mat. 1.23. Say to those who in words confesse him, but indeed denie him, as Iacob of Syme [...]n and Leuie, brethren in evill: O my soule descend not into their secret, mine honor, Gen. 49.6. be not thou vnited to them. Make Christ, thy wisdome, righteousnesse, 1 Cor. 1.30 sancti­fication, and redemption. Put him on, with the eye of knowledge, and the hand of faith; by application, Rom. 13.14 imitation. Let him be all in all. His word, thy card; his example, thy compasse, to saile the troubled and raging seas of thy spirituall voiage, vnto the land of everla­sting life. Where thou wantest skill, begge his Spirit, obey his motion; So shalt thou avoide the [Page 120] hazard of all shelues, and sands, Art thou in doubt? Fearest thou ship-wracke?Ioh. 16.13. Put him in minde of his promise; and he will lead thee into all truth; and at the last, land thee safe, where the stormes never arise, waters swell, or the windes blow.

The shops of error.And here let me exhort you of this famous Citie, to beware of the shops of all errour and pro­phanenesse. But (you will say) which be they? My answer is; A playhouse, A dicing-house, A brothell-house, and A tipling-house. I had almost said of all these,Gen. 20.11 as Abraham of Abime­lechs, the feare of God is not in them. Rev 2.13. Or as Iohn writes of the Church of Pergamus, I know their workes, and their dwelling place, even where Sathans throne is. For what is a Play-house, but the cheating Exchang, where the sacred Scriptures are abused, the glorious name of God blasphea­med, lies and fables set to sale; And [Page 121] all kindes of obscenitie, scurrilli­tie bought and sould for readie silver? Is it not the Devils forge, where the bellowes blow, the hammer beats on the bodyes of corruption, vntill lust be enkind­led, smoake and burne to the bottome of hell? And for the Dicing-house, how should I describe it? Paint it foorth in its propper colours? Its the Com­mon hall, where Thieues and Robbers, Gentlemen and Beg­gers meete together; Sweare and lye, Cozen and cheate, Deceive and are deceived. So that po­vertie arrests them, or (that which is worse, & often comes to passe) a Ty-burne tippet, with one cross­cast sends them to their longhome. But what? Will such reply, are not lotts in recreation lawfull, cautions being vsed? we hope, Cards and Dice are harmelesse creatures, can murder no man. I tell thee, vpon such tearmes; I may play with a Beare. For [Page 122] cannot I, pull out his eyes? Dash foorth his teeth? Cut off his clawes? Muzzell his mouth? Chaine him fast to a stake? And keepe me a loofe? Farre from his reach? And then, will he doe any man harme? Prodigall, know this; that wise persons digge not pits wherein people may perish, & thinke they are excused, when they forewarne men of the dan­ger. Nor feed on that dish, ha­ving varietie of sound meates, which will cause death, if but mist in the dressing. Goe thou, and doe likewise; lest a worse thing follow.

Now for a Brothel-house, its the Synagogue of Sathan, the very suburbes of hell. Or, if you will, the noysome Pest house of the Devill. For such as tread her steps enter within her doores, haue re­ceived the sentence of death; not one of a thousand, Pro. 2.19. that ever re­turnes againe For shall not God take vengeance of all those, who [Page 123] burne in lust, prostrate them­selues to an whore; And offer soule and body, a living and accep­table sacrifice to the Devill? I tell such, in the Apostles owne words,1 Cor. 6.9.10. that they shal neuer inherit the Kingdome of heaven. For, whoremongers and adulterers, the Lord will iudge. And as for a Tip­l [...]g-house, its Nabals Inne, whi­ther fooles flocke and resort, to drink & smoak, kindle & quench, shout & roare, as if Devils were come from hell, in the shape and similitude of men. A Tap-house now in England, is like Pur­gatorie at Rom [...]: There, when men haue lead a lewd and loose life, that they may escape a worse evill, pardons are procured, and they be sent to Purgatorie: Here when Prodigalls haue mispent their portion, shipwrackt their substance, to a-voyde beggerie, we grant them a Licence to sell [...]le: And if one god [...]y Iosiah pull them down, we haue two grace­lesse [Page 124] Iehoiachims to reare them vp againe; lest the full tale of drunkards should be diminished. But, O yee men of God, flee these things. Set a crosse on all these doores, step not over the thresh-houlds;Psal. 139.22 hate them, as David the Lords enemies, with a perfect hatred. When the spirits of these Butteries intise thee, consent thou not: Say vnto them with indig­nation, I will none of your waies. Can men tread on Serpents, and not be stunge? Carrie coales in their bosomes, and not be burnt? Live amonge the infected, and escape the contagion? Swallow poy­son, and not dye the death? With­out controversie, the fore-named places; And the sinnes ascending from them, haue infected the aire, provoked heaven, & drawne downe the late great devouring Pestilence. Are not some sparkes of this consuming fire, yet smoa­king in the corners of your Citie? And if you, by these abhomiati­ons, [Page 125] still incense the Lord, Ier. 22.19.20. may not the bellowes of his iustice reinkindle them, to burne you, and your habitations, to dust and ashes? Is it not the mercie of God, that you, who heare me this day, are left a live? How comes it to passe, that you fell not, when so many thousands gaue vp the Ghost? Are you not compounded of the same princi­ples? Formed in the same mould? Did you not breath in the same aire? Feed on the same foode? To be plaine, haue you not com­mitted the same, if not greater sinnes? Let then, the long suffering of God, lead you to repentance; Rom. 2.4. And diswade you, from the least appea­rance of evill. You haue heard, what error is, where it lodgeth; 1 Thess. 5.22. And, being discovered, how it is to be avoyded. Now blessed are they, (and none but they) who vnder­stand the truth and keepe it.

The Logi­call resolu­tion. THe Apostle, in the precedent words, having admoni­shed the people, to take heede or a double evill; the former, that they should not be led away with the errour of the wicked; the latter, nor fall from their owne stedfast­nesse: he, in this verse, now pre­scribeth a two fold remedie to prevent both. The one is, groweth in grace: for that wil support them: the other, increase of knowledge: for it will direct them. Now be­cause the most errours and heresies, which shall spring vp, and spread [Page 127] in the latter dayes, may be, and are about Christ Iesus, he maketh mention of him.

Consider the words in them­selves,The Theolo­gicall resolu­tion. and they containe a single act, Grow: And a double subiect, Grace and Knowledge; which knowledg is amplified by its ob­iect, Iesus Christ: And he descri­bed by a twofold relation; Lord, Saviour.

Grow:] This word is a meta­phor, and comprehends in it, mo­tion, and augmentation, the for­mer, as we see in the starres, and planets, may be without the latter but the second not without the first. For, all augmentation doth presuppose aforegoing motion.

Grace:] Grow is the act; grace the obiect of it: And grace is appro­priated to God and Man. When to God, it is either of election, or acceptation: But here it is refer­red to Man; the which is the grace of Sanctification, or confir­mation. Obserue, that in God and [Page 128] man, the former preceades the lat­ter. For God, in order, first elects, then accepts: choosing the crea­ture to make it good, not in that there is any goodnes, to allure the Lord, to choice of it, orriginally in it. Againe, man is first Sanctified: then established. The latter is here intended.

Knowledge:] That is, in a more cleare and compleat vnderstan­ding. For, in some measure, their spirituall eye was opened, to ap­prehend the Lord Iesus.

Our:] In this word is inclu­ded, the Apostles personall and speciall faith he had in Christ Iesus: And also, his favourable opinion, that his countriemen were partakers of the same.

Lord:] The hebrew word, ordina­rily thus rēdred, springeth from a root which signifieth abase, or pil­ler: the greeke, one who hath rule or diminiō, being a word of relatiō: our English word Lord, as the learned gather, hath much like force [Page 129] with the hebrew, being cōtracted of an old Saxō roote Laford which is by interpretation, a sustainner.

Saviour:] This word, as for­merly I tould you, is also a word of relation. Of Saviours, they be generall or speciall: principall, or instrumentall. Christ as God, 1. Tim. 4.10. sa­veth all men: as God man, them onely who beleeve in him.

Iesus: Mat. 1.22.] This name comes of an Hebrew word, which signifies to make safe: And it was giuen our Lord at his birth, with the no­tation thereof, by the command of an Angell.

Christ:] The Greeke roote, from which this springs, imply­eth as much, as to anoyn. Now of Christs there be two kindes, true, or false. And of the former sort, they are typicall, or reall: The which are here meant. And, it is not improbable, but that he as­sumed both a Greeke and an He­brew name, closely to teach, that he came to saue the Iew, and [Page 130] Gentile. For vnder these titles, are his offices comprehended.

The Me­taphrase. As I haue foretold you, my beloved Countreymen, that in the last daies shall arise mock­ers, men wa king after their owne lusts, and bringing in many damnable heresies to their own, & others destructi­on; And also admonished you, with all succeeding Churches in you, to beware, that you be not seduced, and vnsetled by their evill example: So d e I in like manner exhort you, to prevent the former related evills, to grow and increase in grace, and the knowledge of Christ Iesus; who is my Lord and yours, my savi [...]ur & yours. For increase of grace, will sup­port you: and knowledge, direct you, that you neithe [...] [Page 131] be seduced, or vnsetled.

Before we proceed to the words themselues,Doctrines deduced. from the connexion of this verse with the former, we may safely obserue, that

Doct. 1 Admonition is to be seconded with direction.

All the Prophets and Apostles beare witnesse to the confirmati­on of this doctrine: neither need we any ample proofe for it; onely let the places annexed, be pervsed. Mat. 6.33. Gal. 5, 16. Acts. 3.19. 2. Tim. 3 5.

Reas. 1 For, are not Preachers guides? Watchmen? Physitians? Ezek. 33.7. Mat. 9.12. Where­fore, as they admonish: So they must prescribe remedies. What folly were it for a guide, to bidde the passenger, beware; and never to tell him what? Or where the danger is? For a wa [...]chman, to cry, looke about yee: yet not point to the place? Or person? For Physitians, to admonish their Patients to take heed of a surfeit; [Page 132] And to prescribe them no diet? Neither make mention of noy­some, vnwholesome meates? And were it not as great simpli­citie for a Preacher, to call vpon his people, to beware of this, and that: yet never informe them, what they are to follow? Nei­ther affoord them necessarie helpes to eschew the evill? Mi­nisters must divide the word of truth aright, 2. Tim. 2.15 deliver the whole counsell of God: Acts. 20.27 But, if admoni­tion be not seconded with in­struction, direction, how is their dutie discharged? Or their flock thorowly informed? Edified?

Reas. 2 Againe: What would, or could the silly people doe in such a case? Either stand astonied, or returne home never the better, wis [...]r. Tell a travailer, he is out of his path, and shew him not the right way, is he ever the nee­rer? Say to the steeresman, be­ware of shelues and sandes; Yet giue him no signe to turne on [Page 133] this, or that hand, may he not split, and sinke his vessell for all that? Admonish the late recove­red pati [...]nt, to take heede of a re­lapse; but leaue him there, how should he, in all possibility escape it? Or conserue his health? Sure­ly, if Pastors doe not both pre­monish, direct, exhort, and giue sound receipts, it argueth igno­rance, negligence, and leaues the sheepe liable to perill, to be torne in pieces.

Vse. 1 Hence may the Minister re­ceiue both warrant and incou­rag [...]ment, for matter and method in his proceeding. He may admo­nish, and direct without commis­sion of the least errour, Deut 14 31 abberati­on. Did not Moses, Ioshua and all the wise Iudges, Iosh. 24. tread in the forementioned steps? Iethro pre­scribed what kinde of Magistrats were to be elected;Exod. 18.22. describes them by severall evident Char­racters. Isa. 58.2. How often did the pru­dent Prophets, and sage Seers, Ier. 21.12. as [Page 134] to command the people what to avoide, what to doe: So giue them, when they came into the heathen Countries, directions how to behaue themselues? Our Lord Iesus, Mat. 6.8.9. as he taught the peo­ple to abstaine from evill: So did he prescribe them remedies for all their preceedings. Else what meaneth all this?Mat. 5.29. If thy right eye offend thee, plucke it out: Thy right hand, cut it off. Take heed and beware of the leaven of the Pharisees. Mat. 7.6. Cast not holy things to doggs: Neither pe [...]rles before Swine. Wherefore, when we diswade from sinne, provoke to good; remedies must be adioy­ned,2. Tim. 2.15 rules annexed. Thus to doe, is to be a workeman, who needeth not to be shamed.

Vse. 2 Neither is this without vse to the common Christian. For, it may direct him how to read and heare to his further profit, edification. What more frequent in the vul­gar sort, ignorant auditorie, than [Page 135] to heare by halfes? Listen with­out regard to direction? Let but a Preacher say, this, and that is lawfull, they never respect cauti­on: but runne on without any eye to limitation. The neglect of this, hath made the best things often abused: and many a person. Suffer the vengeance of eternall fire. Sweare we may,Iud. 7. but what then are the common peoples conclusions? To abuse this holy ordinance vpon every trifeing oc­casion. Many are not vnlike to foolish patients, who having re­ceiued sound recipts, never in­quire how to vse them: whence it falls out, when they should be cured, they are often killed. Who is so simple, not to aske the right way, as to demand if he doe not wander? Brethren, take heed therefore what you heare; how you heare: lest it be for the worse, not the better, as after a flash of lightning, we expect thunder. So when admonition is gone foorth, [Page 146] have an eye to direction, to cauti­on.

But we will step to the words themselues, where let it be noted, that

Doct. 2 Growth in grace is required of a Christian.

Ephe 5.18. and 6.10.Name me one Church not cal­led vpon to practise this dutie? Doth not the Apostle bid the Ephesians, 2. Cor. 13 11. be strong? filled with the spirit? The Corinthians, to be perfect? 1 Thess. 4 1 The Thessalonians, to abound more, and m [...]re? His Son Timotheus, 2. Tim. 2.1. to be strengthened with grace? Are not the righte­ous said,Psal. 84.7. to goe from strength to strength? Pro. 4.18. And to shine more and more till the perfect day?

Reas. 1 For, its a thing commendable. What more praise-worthie, than grace? Psal 4 &c. Shall not then the increase therof be laudable? Augmentati­on of any good subiect, Rev. 5.2. hath, in the holy letters, due commendation. For are not Psalmes dedicated to him,Acts 7.55. who excelleth? The opening [Page 147] of the seale, to the most worthie, ascribed? Wherefore is Steven said to be filled with faith? Neh. 7.2. Ha­nani, to feare God aboue many? Moses stiled,Num. 13.3 the meekest man on earth? 1. Chro. 11. Why are Davids worthies described, by the greatnesse of their power? Might? Severall taxed, for their weakenesse? Fee­blenesse? Except groweth in good­nesse were greatly to be extolled? Wherefore, as Iohn of his friend,3. Iohn 12. I conclude of graces increase; that its well reported of all men, and of the truth it selfe: And, for that cause, to be desired, increased.

And is it not also profitable? What growth, can equall this? What increase, like to this increase Shall we descend to particulars? Doe we not by the augmentati­on thereof, recover the great losse we had in Adam our father? Are we not restored by it, to that glo­rious image, wherein at the first we were created? Made more sutable to our head, the Lord [Page 138] Iesus? Will it not support vs with patience, to vndergoe all kindes of crosses? With ease to performe holy duties? And the more grace here, the greater glorie hereafter: Who questions any of these things? As the Apostle saith of the excellencie of the Iew, Rom. 3.1.2 and benefit of Circumcision: So may we of growth in grace, that its profitable every manner of way.

The doctrine being prooved, before it be applied, certaine questions are to be propounded, resolued.

I Whether grace, or not, be of a growing nature?

We affirme, it is in man, not God: Else, why are we bade to grow? Grace resembleth seed, the which being sowen in the fur­rowes of mans soule, springeth first into a blade, next to an eare; And in the end to a ripe corne. Mat. 13.23. Doth not the parable of our Lord proue this?Mar. 4.28. Grace in a Christian, is not like a starre in the skie, or [Page 139] stone in the center, alwaies equal: But as the Ceders of L [...]banon, growes greater and greater; stronger and stronger.

II But as a man, who hath grace, increaseth in it?

He may: For theres a vacuitie, in the most sanctified vessell. Grace, like a bullet in a molde, is not perfected in a moment: the soule, at the first infusion of it, is not filled with it. It riseth by degrees,Ezek. 47 3 4. as the waters of the sanctuarie; the which came first to the ancles, then to the knees, from thence to the loynes; And so to a river, that could not be passed over. As in the vnion of soule, and body, man was filled with corruption: So at their dis­iunction, he comes to his highest pitch of sanctification.

It may further be demanded, if each Christian doe Grow in grace?

For answer to this: If mans life be considered in the bulke; that [Page 140] is; from the instant of his conver­sion, vnto the time of his dissoluti­on, then doubtlesse he doth grow: But if we breake it into parcels, as weekes, monthes, yeeres, he may not increase therein. For, as a tree he may haue his winter, stand at a stay, if not decline. Againe, he may be said to grow, and not to grow at one and the same season, by way of comparison: because, at all times, his growth is not e­quall. A tradesman, this yeare, gaines an hundred pounds to his stocke, the next he adds but fiftie: here is an increase, though not proportionable to the former. And this seemes to be the condi­tion of the Church of Ephesus: shee is commended for not fainting; Rev 2.3.4. And in the next words checked, for the losse of her first loue. A Trava [...]ler, runnes fast at the first, mittigates his speed towardes the end of his iourney: yet, in that he is going still, he may be said to proceed, although [Page 141] his pace be not at all times equall: So may we conclude of this super­naturall motion.

4 Can the habit of grace be de­creased?

This question, in the former verse, we haue affirmatiuely re­solved onely; an obiection by some experienced Christian, here may be produced. Now he be­leeves, anon he doubts: this houre he hopes, the next he feares: One day he praies willingly, fervently; but another he is slow, could in the action. What? Doth the habit of grace increase and decrease in these different kindes of motion? For resolution: we are to know, that in the most regenerat person, Gal. 5.17. there is, as grace: So corruption; from which contrarie principles, spring contrarie effects. Also, that both of these haue coadiutors by whom they are assisted, in their operations. The spirit, is alwayes present to conserue, mooue, and stirre vp the grace of [Page 141] God in his children: So is Sathan, with the Masse of corruption: But neither of both (it may be) at all times, in equall degree; whence when there is no diversitie of grace, or corruptions Existence, yet there may be varietie of the strength of their severall operati­ons. For, when the power of the externall cause is remitted, the actions of grace and corruption, are also weakned: and so the con­trarie. As with a ship, it falleth out with a Christian: sometimes. He hath a faire & fresh gale from the Spirit, and at that time he makes a speedie passage: a none the blast is slacked, and then his course, to the land of life, is but slow. We may not therefore con­clude, that the habit of grace, in this diversitie of effects, is d [...]ca [...] ­ed. No more, then we will, that the sailes of the barke be furreled; because its course is somewhat weakened.

Againe; varying the obiect, al­ters [Page 142] graces operations. For, when a Christian casteth his eye on his strong corruptions; his manie actuall transgressions; his prone­nesse to evill, vnwillingnesse to good: calleth to minde how the promises and vowes he hath not perform [...]d, the which at his con­version, with a most setled resolu­tion, from him proceeded; And, as the dog to his vomit, vnto his old sinnes, he hath returned, to doubt and stagger he is constrained: But on the contrarie, when he serious­ly considereth, what change the Lord hath wrought in him, what long experience he hath of his loving kindnesse, what great things, beyond his expectation, he hath done for him; how that he alloweth not what he commit­teth, but of weakenesse, not will­fulnesse falleth into such & such a sinne; And that it is so, and was so w th the best of Gods children, then is [...]e strangely [...]xalted, [...]nd cry to with (r [...]ioycing, who shall [Page 144] lay any thing to the charge of Gods chosen? Rom. 8.33. I thanke the Lord, that in the law of my mind, Rom. 7.25. I serue him: though in my flesh, I serue sinne.

5 May grace for any season, nei­ther admit of augmentation, or diminution?

Why not? For Whatsoever is in the rule, may be in the thing ruled: or thus. What is possible in the nature of things, may come to passe: Example. A man may goe forward, backward, or stand still. What then should hinder, that a Christian may not neither increase nor decrease, but hold what he hath? A stone cast vp into the aire, being at the point of its ascent, presently descends. Yet will it make some little stay, though scarce sencible, before its returne. And why may not the like be in this Spirituall motion? But not to goe forward, is to goe backward? True, if we vnder­stand it of the acts and exercise of grace: or in that God requires a [Page 145] continuall growth, vntill we giue vp an account of our talents, else not. For the habit may, neither suffer increase, not decrease for a very short season. If it should not be thus, would it not follow, thar the spirits of iust men, nor the blessed Angels should ever come to the period of perfection, but still grow (as we vse to speake) in in­finitum? I am not ignorant, how that some men be of a contrarie iudgement. Let the wise iudge.

But what? May not grace increase, and a man not perceiue it?

Yes, of certaine. For desire of gaine, may take away the sence of growth: n [...]glect of casting vp our spirituall a [...]counts, hinders the apprehensiō of graces increase a iealous suspicion, breedeth doubt of what we haue: And augmentation, is not easily per­ceiued. Infants grow, yet are ignorant of it: the haire waxeth white, but not discerned: And the [Page 146] Sunne ascends, without percepti­on: So may it be, in this superna­turall motion. Eager minds, weake iudgements, suspicious persons; and want of experience, discouer not secret obiects, see them not, as in truth, they are. When fire is first kindled in a cottage, there is much smoake, little heate: the one flies out at the doore, chim­ney, window, and every crevise in the walls; the other, in the meane while, is not apprehended: Now tarrie, but a verie short sea­son, and the reeke wasteth, the flame increaseth: so heere. When the holy-Ghost sets this fire which is from heaven, on the hearth of mans heart, he, on the sudden, seemes to burne in spirit, to haue zeale in abundance, no sinne can stand before him: notwithstan­ding, he, for the present, hath but a sparke, a small measure, his coale rather smoaks, than glowes. Ancient house-keepers know the former: so doe aged disciples, the [Page 147] latter by experience. Againe; When grace is first infused, the yong convert thinkes himselfe rich, having not a drop before: For he compares some with none which are the greatest opposits. Now more being added to that he hath received, the augmentati­on is not so easily perceiued: be­cause the inequalitie, twixt some thing and somthing, is not so great as that which is, of something with nothing. Giue but a pennie to the poore, who before had none, he now can better discerne himselfe to haue silver, than the increase of his coine (a farthing be­ing added to it,) by reason of the more fell opposition in the dis­sentanie rules. These questions being thus resolued, the point re­maineth to be applied.

Vse. 1 In the first place, it confuteth two kindes of people; the Fami­list, and the Papist. The former holds, that when a man is full­come, he is perfect as Adam our [Page 148] father was in Paradise. And we say so too, but then he must be considered after his fall, not before it. The latter maintaines, how a man in the estate of grace, may absolutely keepe the whole law of God, doe workes worthie of me­rit; yea of super erogation: the which cannot be, except we de­fend perfection here of sanctifi­cation. But what saith the Evan­gelist? I. Iohn 1.8. if we affirme, that we haue no sinne (be it actuall, or original) we deceiue our owne soules, and the truth is not in vs. Wherfore, if the Papists and familists will haue the first; let them also take the second. For why should they not?

Vse. 2 And it serues at the second hand, to reprooue these, who, in­stead of growth in grace, grow in corruption. True it is, that many increase, but it is in a contrarie subiect. Psal. 37.7. For are not some of vs, such as the Prophets haue descri­bed? Out faces shine, our eyes [Page 149] stand out with fatnesse: Our breasts are ful of milk, Iob. 21.24. our bones of marrow: Collops we haue in our flankes, we be lustie and strong: yet, this were not to be condem­ned, but that the causes thereof are evill, as ease, fulnesse of bread, Ezek. 16.49 and abundance of idlenesse. Ano­ther kind there be, who be growne mightie to powre in strong drinke, Isa. 5.22. whose shapes are monstrous: A short belt will not winde about their extēded bodies nor a suite of small size cover their vnfathomed shoulders. These drinke soule-slaying healths, till their heads grow heavie, their hearts light, and all who feare God grow ashamed of them. Will you see a drunkard marching in his hellish colours? His eyes wa­ter, his nose runnes, his tongue stammers, and his breath stinkes: his mouth drivels, his lips quake, his spittle fals, and his feete stum­ble. Bring him to the field, he can neither plow, nor sow: to [Page 150] the market, buy, nor sell: set him at the table, there, if he speake, he spues: lay him in bed, he wal­lowes in his filthie vomit; and, as a Boare in a loathsome franke, or stinking fly, defiles himselfe. O that th [...]se gracelesse men would learne, that God, for this kind of growth is growne angrie at them And that, if they repent not, and a mend, they must another day, will they, nill they, drinke whole violes of his purest wrath, vntill they grow giddy-headed, hea­vie-hearted, and, with Nabal, and Belshazzar their damned bre­thren,1 Sam. 25.36. Dan. 5.26. Gen. 19.9. tumble into the bottomlesse pit of hell. Others, like Nimrod, are growne mightie hunters; not of the hare and deere (for that) so far as my iudgement leads me (is commendable, warrantable:) But of mens pursses, places, per­sons; emptying the first, possessing the second, and persecuting the third: for if Christians in preach­ing and professing of the Gospell, [Page 151] doe but conioyne (which th'apostle in-ioynes) power with the forme of godlines, 2. Tim. 3.5 they cry out against such as the Edomites of the Israelites, Psal. 137.7. downe with them, down with them, even to the ground. But, let these know, that though their consci­ences be growne sencelesse, God shall bring vpon them swift damnation. For,2. Pet. 2.1. he is wise in heart, mightie in power, Iob. 9.4. who ever grew fierce against him, and hath prospered? And we haue an evill beast; a slow-belly growne vp a­mong vs; how should we define him? He is one, who selleth time; vseth his money, as though he vsed it not; striues to prevent the contingent acts of Gods proui­dence. And rather than the for­feiture of a band, will forfeit his freedome in the kingdome of heaven: And if you demand, why he doth so, he replies like him, who being found breaking of his neighbours hedge, and re­prooued, answered, is it not better [Page 152] to doe thus, than to be idle? Cer­tainely, if David (the which he never will) prooue not a lyer,Psal. 15.5. a vsurer shall never inherit, the mountaine of holinesse. And what? Is not the weaker sex, growne mightily in wickednesse? Haue we not some so masculine, that they walke in their doublets? Ride in their coates? And salute with their caps? Were but their hearts answerable to their habits: their spirits proportionable to their ap­parell, why might they not, at our common musters, be prest foorth for souldiers? I will, nor can giue such any precise pre­cepts, for cloth or colour, forme or fashion: yet take this in gene­rall. Suppose, that now thou wert to come vnto iudgement, to hold vp thy hand before the ancient of daies; And to receiue thy last doome, thy finall sentence of life or death eternally? Wouldest thou appeare, in a pointed body? With embroydered haire? A [Page 153] curled head? A painted face? A French ruffe? And a naked brest? Then, as the Prophet to Naaman the Syrian, 2. King. 5.19. I say vnto thee, goe in peace. But, if thou wouldst not, change thy gar­ments, alter thine attire, lest death on the sudden, strike thee; the Iudge come in an houre, thou art not a ware of; weigh thee in the ballance of the sanctuarie, strip thee naked, and cloath thee with shame eternall. Shall not the husband grow iealous of that wise, who, at his returne, is a­ba [...]hed to meete him in her dai­ly habit? I appeale vnto thee. But alas! For all that can be said according to the Apostles, pre­diction, we grow worse and worse; 2. Tim. 3.13 deceiving and being deceiued. The truth is, we are so growne, that the heavens grow blacke the earth barren; and the whole frame of nature groanes for our growth. Rom. 8.22. What should I tell you of the late Famine? The blazing starre? [Page 154] The invndations of waters? The bloudie warres? The late Plague, wherein so many thousands haue vealed the head, and given vp the Ghost? Yea, doth not the spirit grieue and groane for our vnnatu­rall growth?Eph. 4.30. Wherefore, let vs by vnfeined repentance and new obedience, ease him of this bur­den, or we shall groane vnder the direful wrath of the most high for ever,Psal. 50.22. & ever. O cōsider this, you who forget God, lest he teare in pieces & there be none, nothing to deliuer you.

Vse. 3 The vse of this doctrine also serues, soundly to lesson some of the better sort. For doe they grow in grace? increase in goodnesse? I wish, the Lord had not iust cause to say of our nation,Rev 2.4. I haue some­what against thee. Haue we not them amongst vs, who haue bin as zealous as Peter in appearance but now haue cooled their harts, in warming their hands, at [...]aia­phas his fire? Others, who seemed as strong and vpright as an oake, [Page 155] are growne weake, fitting them­selues to everie forme and figure in the congregation, like water in a vessell. Haue we not many who in times past put foorth their fingers to all pious vses: But now plucke them backe, draw them in, as the slug her hornes? Ranne well, and now are letted? Began in the spirit, end in the flesh? Its a disputable question, whether we haue more Bankers in goods or grace, Prodigalls, who haue mispent their corporall or spirituall portiō. England, as E­phesus, hath left (though not lost) her first loue. Our affections were hardly kindled, but soone cooled, our coale glowes a while, and a­non ends in smoake and smo­ther.1. King. 1.1 We resemble David in his olde age; little heat is within vs, not any will begot into vs. Few, like Caleb, Iosh. 14.11. are at this day as able to fight the battailes of the Lord, as in former time. What a weake pulse beats in all places? Scarse [Page 156] sensible. We are like a forc't peece of land, whose second crop is worse, then the former. We heare and reade much: yet in shape, as Pharaohs cattell, are lanke, and leane; deformed and ill favoured. But, beloved, this should not, ought not to be so. Let but a man lye speechles, fall into a consumption, and become a bankrupt, Oh! this like a passing bell, in the eares of the world, rings a dolefull sound; And all who heare it, smite their hands, shake their heads at it; send foorth deepe sighes, heavie groanes: But, the meane while, Prayer may be tongue-tyed, Faith ship-wrackt, and a good Co [...]science split in shivers; yet few for these things, haue the least thoughts of heart: no sorrow doth pierce vs, losse of this kind pinch vs. What the Apostle forewarned, in these last daies is come to passe: for we are plucked away, with the errour of the wicked; and are [Page 157] fallen from our owne stedfastnesse.

Vse. 4 Are Christians to grow in grace? Let vs all then looke about vs: weigh the proficiencie we haue made, in this Schoole. Hast thou no grace? Its high time to gather some. Anie? Striue to increase it. Art thou declined? Recover thy losse. Hitherto hast thou growne? Why adde to thy stocke: still augment thy store. For, this dutie concernes all: and there­fore, we will presse the point so, as every person may reape pro­fit by it. You well know that a thing must be had, before it can be increased. For who prunes, a liuelesse plant? Waters a dead stake? Tryall then is in the first place necessarie, if we haue any seeds of grace at all.

1.Signes of found grace Dost thou find and feele an em­ptinesse of grace in thy selfe? A great want of it? Then in truth, tho not in full measure, thou hast it. For, blessed are the poore in spirit. Mat. 5.3. And what is this povertie, but an act [Page 158] arising from grace, whereby we sensiblie apprehend an emptienesse thereof in our soules. By grace we feele grace, as with one hand we doe the other. Dead men perceiue no want, when living persons be­hold their penurie. Let him who is truly gracious, cast his eye whi­ther he will, he seeth a vacuitie of grace in all creatures, an insuffici­encie to relieue him.Iob. 28.14. To the depth he saith, its not to be found in thee. To the Saints and Angels, nor in you. They all make him the like answer,Mat. 2.5.9. the fiue wise did to the foolish virgins; goe thy way, at the most, we haue but enough for our selues. Onely, when he lookes vp to Iesus, then he seeth sufficient for all, though for the present he hath but receiued a little portion; scarce any in his owne apprehen­sion. But, as a voluntarie motion is an act of a living Creature: So is Spirituall povertie of a gracious Christian.

Also, if when men feele the [Page 159] want of it, in iudgement they ap­proue of it, and in minde highlie e­steeme of it, is not the weakest ar­gument that they haue it. For do but demand of them, what is good before God? The best thing in Saint or Angell? Their reply will be, Grace; grace; Eph. 2.1.3. For what is the reasonable creature with­out it, but a sencelesse blocke? A dead carkasse? And a child of wrath? Defiling the earth, in­fecting the ayre, provoking the heavens; neere vnto cursing, Heb. 6.8. ever­lasting burning? Want and worth, are graces inseparable companions: the contrarie, corruptions ring-leaders, and the evident tokens of gracelesse persons.

3. After these two, proceeds an earnest desire to be partaker of it; and hungring and thirsting for it: else, for ought I know, thou hast cause to question, the truth of thy Sanctification: A very cast-away (say some) may goe thus farre; that is, see the want and worth [Page 160] of it; yea eagerly hunger and thirst after it: But I am not of their opinion. For hungring and thirsting are actions of a living, not a dead man: And is not the promise of blessednesse,Mat 5.6. made to such? Doest thou esteeme grace, aboue thy appointed food? Prize it more,Iob. 23.12. than thousands of silver? or ten thousand riu [...]rs of oyle? Mich. 6.7. Account all things, nothing in comparison of it? And often and earn [...]stly cryest, O how I long for grace! Then be of good comfort, the water of life, the guest of grace is come to thy house.

4. Adde to the former three, care and constancie in the vse of the meanes; whereby it is be­gunne and increased, And that will seale vp all. Dost thou heare the word in s [...]ason? And out of seas [...]n? Iob. 27 10. Call vpon God at all times? in publike? Private? Meditate in the law of God, night and day? Come often to the table of the Lord, Psal. 1.2. to drinke the water of life? [Page 161] Eate the bread of heaven? Psal. 16.3. Art thou a companion to the excellent? Cryest thou to Ministers, Sirs, what shall I doe to grow in grace? Then grace thou hast: For these are not the motions of the flesh; but of the Spirit.

5. Art thou yet in doubt? Then tell me, what conflict thou hast within thee? Gen. 25.22 Feelest thou twinnes strugling in thy wombe? Cryest thou often, why am I thus? Is any Christians condition, Lam. 1.12. like to my con­ition? Then thou art borne of God: grace is formed in thee indeed. Fire and water will quarrell, on the same hearth: Gal. 5.17. So will grace & cor­ruption, in the same heart: for, these latter, as the former are con­traries. When all is peace at home, the old-man possesseth the house. A gracious man hath an vniversall strife within himselfe:Mat. 12.29 for reason against reason, iudgement against iudgement, will against will, and affection against affection will be at variance. But, if thou feele [Page 162] this kind of combate, waxe not faint, but gather heart: for God hath begunne his good worke in thee:Rev. 17.14. thou art called, & faithful, & chosen; and thy captaine Christ hath led thee to skirmish, against his and thine enemies in the sands of Sanctification.

6. Finally; doth Sathan now more tempt thee, than in times past? Why; this is not the least marke of Christs sheep. The Dev [...]ll is like a gentleman thiefe who breaketh into a rich mans house, not a poore naked cottage; car­rieth a way, as the Israelites did from the Egyptians, Exod. 12.35 Siluer plate, golden eare-rings, and the choicest Iewells; Not, as the Gibeonits are said to meete Ioshua withall,Iosh 9.4.5. Mouldie bread, rent bottels, old shoes & clowted. This red Dragon, like a bloodie butcher, so long as we trudge the blind steps to the slaughter-house of hell, as direct as he can guide vs, and as fast as he would haue vs, he keepeth [Page 163] himselfe a farre off, whistleth some pleasant note in our eares: (for should he hallow out some feare full noise of temptation, we like frighted cattell, might stand still, throw vp the head, looke about, snuffe, and runne foorth of the road-way:) but when, by the spirit of God, our eyes are vn­seeled, we smell the danger before vs, begin to stay our steps, and al­t [...]r our paths, then straight shall we haue a band of the cruell Mastiues of his temptations, to fly in our faces, plucke vs by the throat, that (if possible) we might returne into the bl [...]cke path of damnation, wherein we had in­former time, walked.

Proue thy selfe now, examine thy owne soule; And if thou canst say in truth, that the forenamed things are in thee, and strong and strange temptations be fall thee, be thou then assured, in some degree thou art Sanctified: question the matter no more, but withal speed [Page 164] and diligence, set thy selfe to in­crease it. Now because, as Elias said to Elishah, 2. King. 2.10. this is no easie taske, which is required of thee, take these rules following to di­rect thee, to the better perfor­mance of this so commendable, so profitable a dutie. And first,

Helpes to grow in grace.1. Wouldest thou grow in grac [...]? Then emptie thy soule of corrupti­on. These twinnes will not thrive in the same wombe.1. Cor. 5.7 For if the old-man increase, the new must decrease: the destruct [...]on of the former, is the generation of the latter. This Ishmael must be throwne out; else ill will it fare with brother Isaak. This Barab­bas is to be crucified; or the Babe Iesus shall. Plucke vp the cockell, wil not the good graine flourish? So mortifie the flesh, and reviue the Spirit.

1 Thess. 5.22.2 Take heed of actuall sinne: for a double wound followes such a blow. It strengthens the old, weakens the new-man, what [Page 165] is that, but fuell to the flesh? quench-coale to the spirit? Ba­nish then all evill workes, from thine hands: rotten speech, from thy tongue: and vaine motions, out of thy minde. As Christ the money-changers, whip all kinde of wickednesse, cast it foorth of thy temple, spare not any vnder what pretence soever.

3. Neglect not the least meanes; Heare, reade, meditate, fast, pray, receiue the Lords supper; and haue none of his ordinances in contempt. Put not them a sun­der, Christ hath coupled together: Col. 3.16. lest he stoppe that pipe, roll a stone on that wells mouth, wher­at thou delightest to drinke most.Iam. 6.13.14 God would haue all the Vessels, and instruments of the Sanctuarie had in honour: the water of life into the cisterne of our soule fl wes thorow everie one of his conduits; then vse all; for who can tell, what the least may bring foor [...]h?

4 Entertaine every good motion; [Page 166] open the gates, let them in, bid them well-come feede them, cherish them, as the best guests that ever came to thy soule. Many sparkes, make a fire, sun­dry drops,Isa. 30.21. fill the bankes. Hearest thou this voyce whispering in thine eare,Acts. 5.9. This is the good way? Listen to it,Heb. 10.29. vnderstand its errand and doe what, and as it inioynes thee.Acts 7.51. Know that resisting, makes way to grieving; 1 Thess. 5.19. grieving, to de­spiting; And despiting, to quenching the little sparke of grace within vs: And if that goe out, we are vndon. Should I enlarge, the time would be too short: therefore we will winde vp all according to the Spirituall condi­tion of everie person, in a round particular exhortation.

1. And first, I will begin with thee, who hast not reaped any the least fruits of the spirit, Ier. 4.3. in the soyle of whose soule this seed was never scattered: I say to all such, plow vp your fallow grounds, [Page 167] sow not among thornes: For its now high time to seeke this graine. Whats the man without grace, but a dead dog? A verie Devill? And firebrand of hell? Never was any blessed without it: Cur­sed, who did possesse it. What shall I, or can I say of it? Its the water of life, which raiseth the dead: the honie, that opens each Ionathans eyes: the tree, which makes the bitter rivers sweete; whose leaues, heale all wounded spirits. This oyle will make him see clearely, who was borne blinde to speak the language of Canaan distinctly, being dumbe from his mothers wombe. It boareth the deafe eare, to heare what the spirit speaketh, to the Churches: setteth an hungrie appetite, on the stomacke of the soule: sea­soneth its palate, And giues a pleasant rellish to all heavenly nou­rishment: It stops the bloudie issue of sinne, dries vp that foun­taine, which all the Physitians in [Page 168] the world could never cure: And looseth the anklebones of the aged creeple, to stand, leape, and runne with ioy, the paths of Gods com­mands. O grace! What shall I say of thee? How should I com­mend thee? Thou art a wonder-worker, in this present world: strange things bringest thou to passe, everie day. And, O ye sons of earthie Adam, how should I intreat you! a graine of this mettall, is worth a million of gold: a stemme of this tree, all the Ce­dars in Lebanon: And a drop of this water, all the baulme in Gilead. Yea, were the hugest hils, the choycest pearles: the migh­tiest rockes, the most pretious stones: And the vnfathomde Globe, a shining Chrysolite; yet, one corne of this sand, more than the Sunne a Candle, in bright­nesse and goodnesse exceeds them all. As the wise man of money, I say of it; that bread nourisheth, wine refresheth: but [Page 169] grace is all in all. Wouldest thou purchase? Plant? Build? Why, grace will doe it. It will make thee, a glorious temple of Gods sacred Spirit: the adopted child, of God the father: And a coheire with the Lord Iesus, of earth, of heaven. In trouble, it will com­fort thee: in bondage, free thee: and being faint, put valour into thee. Yea, when the gracelesse man, shall tremble at a paper-Canon; quake, at the wagging of a leafe; lagge, like a starcht ruffe, in a showre of raine; And wish, he had never bin born [...]: Then shall the gracious man, hoyse vp his saile, lance into the deepe, cut the swelling waues, passe by al shelues and sands; salute death the King of terrors, with an holy scorne, and put in safe at the key of Cana­an, the land of everlasting life.

II. And now, let me turne my speech to thee, who hast laid the foundation of grace, begunne to build; goe thou on, perfect the [Page 170] worke of thy Sanctification: faine would I adde to thy mite, and winde thee vp a pegge higher. Haue I not told thee, that graces increase is commendable? Profita­ble for all things? Men of great stocke, trade to the east Indies, when they of lesse store, but barter with their doore neighbours: a can­dle inlightneth a narrow roome, the Sunne a whole world: A single coat, keepes backe a weake shot, a double one, the most fierie pier­cing bullet: A child shrinkes vn­der a cushion, and a feeble bodie stumbles at a straw. Want of water makes the Mill to stand: a sparke sets not the pot a boyling: And a drop of wine refresheth not the Spirits. Our greene har [...]s are not easily inflamed: our stiffe wills bent to action: And our frozen affectiōs need much blow­ing. Our sacrifices are but offe­red vp with smoake: our corrup­tions are not quite licked vp; and the cursed worke of Sathan [Page 171] is not thorowly dissolved in vs. Wherefore, wouldest thou not revolt? Shrinke backe? And fall from thy former stedfastnes? Why grow in grace. Wouldest thou with ease performe holy actions? With patience beare all kindes of crosses? Doe much good? Haue fullnesse of ioy? And be a shining light? A burning candle? Then let grace haue her perfect growth? Strong men stand fastest: long-winged Hawkes fly swiftest: larg-sailed ships runne speediest: great Planets shine brightest: full purses make merriest: And big-boned bodies beare easiest. Grace to a Christian, is as mettall to the horse: mainner to the earth: And the Moons to the tyde. As feathers to the fowle: wheeles to the char­riot: And the soule to the body. So that, want grace, and we are but feeble liuelesse creatures; bring forth no crop, beare lanke eares (if any) and that very seldome. Many complaine, that they are [Page 172] in good duties, cold in prayer, slow to heare, & empty of cōfort, stagger in faith, question their salvation, impatient in troubles, And shrug at the remembrance of death: But where lies the fault? Who is blam­worthy? Any except thy selfe? Knowing thou hast a present help A speedy remedy to redresse all, but striues not for it? What a shame is it, that we living in so good daies? In a land which flo­weth with milk & hony? Levits in most corners on't? The kingdom of heaven come to our doores? And māna falling with in our tents morning, evening, should complaine of feeblenes? Weakenes? Had we cruel wars, garmēts tumbling in bloud; our Cities sackt, besieged as Samaria, that we were constrained to eate the fruit of our loynes, to pre­serue our natural liues: Or, had we a Ieroboham to rule over vs, who would repaire the high places, make Priests of the basest people, consecrat to Baall; pull downe [Page 173] Bethel, build Babel, and cause all the Lords Prophets to fall on the sword, why then to complaine to be a yong plant, an Infant in grace, were somewhat more tol­lerable. Me thinkes, I like Ionah, doe well to be angrie, when I con­sider how long, how wonderful­ly we haue enioyed great means to be strong men and women in the Lord, and we can hardly keepe soule and body together. We looke, like spirits pinde, sterved, And not living, fresh, & growne Christians. I may, in respect of spirituall food, fitly applie the Apostles phrase,2. Cor. 6.12 We are not made straight in God, but in our owne bowels. David could pen more Psalmes in time of warre, than we haue leisure to read in these daies of peace; Luk. 7.9. The Centurion in gleaning, gathered more faith, than we reape who haue the full harvest. I speake it to thy shame, henceforward make no such complaints: but see what God [Page 174] doth for thy soule; and let thy growth, and the meanes be equall. He who thus doth,Rom. 2.4. doth well; And whereunto the Lords boun­tifullnesse should, (I am sure ought to) induce him.

III. Neither will I omit thee, O thou decaied, and declin ng Christian, who hast wasted part of thy stocke, diminished thy store. What merchandise of more worth? What gaine to the in­crease of grace? Shall not then, the losse be equall? The dam­mage proportionable? Will it not grieue the husbandman to see his tenderest plants wither? The rankest corne become blasted? Doth not a consuming body, breed sorrow? Presage death? and what patient in such a case, if not growne desperat, seekes not recoverie? The Prodigall Gamster, doth he not sigh at his losse? And with an eager mind, play at get againe? Shalt thou then suffer this precious treasure [Page 175] to waste? Permit the buds of grace to pine? Perish? O see thou doe not so: but seeke to the Phy­sitian betimes, take restoratiues to recover thy former health, thy wonted strength.Hos. 2.7. Returne to thy first husband: For at that time, was it not better with thee, than now? What content, comfort canst thou finde in praier, thats cold? Short? And not mixed with fervencie? Will flesh halfe boyled, delight the palate? Nou­rish the body? Hath not the Lord threatned,Rev. 3.16. to spue the luke-warme Christian out of his mouth? Can he away with a sluggard? A non-proficient in his service? Doth not our master expect to receiue his talents with advantage? And shall not the idle servant be condemned? Awake therefore,Eph. 5.16. thou who slee­pest, stand vp from the dead; And Christ shall giue thee light, more increase of grace. Consider how thou art fallen, into what a pitti­full case thou hast plunged thy [Page 176] soule: And tye thy selfe, to thy ancient taske; vse a constant course in holy actions; every day reade some portion of Christs loue-letters; See his great affecti­on, how friendly he invites thee, and be allured. Psal. 119.25. Call and cry, Lord quicken me, cause thy face to shine, giue me the spirit of life and power, restore me to the wonted ioy of thy salvation. Psal. 80.3. Psal. 51.12. Wash thee seven times in the river Iordan, bath thy selfe in the poole of repentance, sing Psalmes in secret. And get thee into the company of the strongest, hotest Christians: So shall thy flesh become as a childs, the leprie of sinne weare away thy vigour returne, & thy hart waxe warme, burne within thee. Loue-songs no more inflame lust, than the song of songs increase, stirre vp grace. What bangling kite with a loftie flier, mendes not her pitch? What fainting beleeuer with one who staggers not, but will grow in fa th? Suppose, thou findest in [Page 177] thy selfe a backwardnesse to good duties? Shall not the omission thereof, make thee more vnfit the next season? Vse limmes, and haue limmes, is our English proverbe: vse grace, & haue grace, a Christi­ans experiment. But, if all this moue thee not to recouer thy de­caied stock, to do thy former wor­kes; then thus reason, why may not I shrinke backe? Retyre? Proue an Apostate? Or,Iob. 31.14. how shal I answer God, when he returns to iudgement? Sure I am, that if thou be his, he will not long suffer thee to sit on thy lees; but remoue thee, from vessel to vessell. How long,Ier. 48.11. think­est thou will the Lord indure thy lingring? Brooke thy wambling? Take heed, lest one of these daies, he boyle thee vp, by some sharpe, schorching fire of afflictiō. What if the spirit of feare, should re-fall thee? 1 Sam. 16.14 The sword of thine enemie pierce thee? The spreading plague, infect thee? The food of thy soule be taken from thee? Or thou,Amos. 8.11 by [Page 178] some foule publicke offence, left to scandalize thy profession? Then hast thou not spunne a faire threed? Will not thy ill husban­drie prick thy fingers? Shalt thou not goe mourning all thy life long? And, at the last, leaue a weake evidence, a feeble testi­monie of thy soundnesse, of thy salvation behind thee?1. Cor. 15.34. Awake therefore to do righteously. Think, and thinke againe of these things; set them before the eye of thy soule: Iudg. 16.3. So shalt thou, as Samp [...]on, when he saw the Philistines ap­proach neere him, gather thy for­ces together; vp, beg [...]n, and f [...]e for thy life.

IIII. Now, in the conclusion I haue a word of exhortation vnto thee; thou, thou, who hast kept what thou hast; And n [...]t consumed the least mite of thy stocke. Psal. 87.4. Thinke not, that this is all which G [...]d requireth of thee: but grow still. Proceed from strength to strength: be rooted, & [Page 179] deeply grounded in the grace of Christ Iesus. Col 1.23. and 2.7. Spreade thy bran­ches farre and wide, shoote vp, and sprout on high, be strong, as an ell-boare. Let no vacuitie (as nature admits not any) be in thy vessel but be filled to the brimme. Be a mightie valiant man: exceed the godly,1 Sam. 10 23. as much in this spiritu­all growth, as Saul the common subiects in corporall, who was higher by the head and shoulders. Christians should resemble the most honorable of Davids wor­thies, equall the first three: Yea,1. Chro. 11 21. like the brethren of Gedeon, every one be as the child of a king. Iudg 8.18. A waster of his stocke, is much condemned: So is a Dwarfe in stature, derided. Shall we then decrease our heavenly substance? Or with the North-pole, be still at a stand? Let the motion of other men, somewhat incite thee, pro­voke thee, who are never satis­fied.Eph. 5.18. When Drunkards are filled with wine, be thou with the spirit. [Page 180] When thou seest an Elimas, a Sorcerer full of the Devill: with Barnabas, Acts 13.9.10. be thou filled with faith and the holie Ghost. When world­lings, whose portion is in this life, ayme at stately buildings, Large possessions, great ruffes & cuffes, let thy care and scope be, to ex­cell in this one thing necessarie: Luk. 10.42. exceed them as much in grace, as they thee, in the contrarie graine. For thus to doe, is acceptable to God, Mat. 16.28. profitable for thee, For all men. What, if a man could winne the whole world, yet want grace, would it be any benefit vnto him? Whereto may I compare him, who hath much, many things, yet without grace; But to a peece charged with shot, not e­qualled with powder? Will? Can such a person discharge his cal­ling? Be liberall to pious vses? No, no: his coine lyes rusting in his chest, Luk. 7.5.9. Acts. 9.39. 2 Tim. 1. vlt. his corne rotting in the Garner, as lead in the Cannons bel­ly. Who built the Iewes a Syna­gogue? [Page 181] Made coates for the poore? Refreshed Paul in bands? Were they not persons furnished, filled with the hot, actiue, mightie work­ing powder of grace? Consult and see.

Wherefore, thou Embrio; Thou Neo-phyt; Who art formed in the Churches wombe, graffed into the true oliue tree, and now beginst to bud, to flourish: be not content with a meane stature, an ordinarie growth: but be thou enlarged. And O thou Prodigall; Luk. 15.13 Whose portion, (in part) is spent, come to thy selfe, confesse thy fault, returne to thy father; be thou reconciled: So shalt thou like that valiant Nazarit, Iudg 16.22 29 recover thy decaied strength; binde, the wedding garment faster to thee; lay hold on the pillers of promise, pull downe Sathans throne; and cast the gates of hell from off her hinges. And thou growne [...] Christi­an; I must raise thee to an higher pitch; wind thee to the greatest [Page 182] period (if possible) of sanctifi­cation. For thou art not to rest at an ordinarie degree of grace: but to encrease, like Noahs floud, vntill all the vacuities of thy em­ptie channels be filled, the tops of the aspiring hills, & mountaines be covered: And the depth be vnmeasurable, not to be sounded. It were to be wished, that every Christian could giue the like te­stimonie of himselfe,Iob. 32.18.19. as doth Eli­hu; I am full of matter, my bellie is as wine, which hath no vent; it is readie to burst, like new bottels. Grow we should not onely in quantity of grace: but also in the qualitie of it. Our gifts are to be of a more [...]ure and defecate na­ture. When an apple comes to it bignesse, we see it growes in colour, taste, and proceedes to a better rellish, a more delectable temper: and so it should, must be with vs Christians. Where­fore let no meanes be omitted, which may further thee: nor in­centiues [Page 183] vnthought on, that may provoke thee.

And first, make it thy chiefest care, daily imployment, to cruci­fie the old-man, with all his lusts. Gal. 5.24. Smite him on the face, none shall revile thee: beate him blacke & blew, its no breach of law: Bray this foole in a morter, stampe him to powder, burne him into ashes, and bereaue him of his life. Or deale with him, as it was done to the Levits concubine; Iudg 19. force him to death, cut him in twelue peeces, send them into the coasts of Gol­g [...]tha; And if no man will, God shall commend thee, reward thee for it. But, because, when thou hast done thy best and worst, some palme of this cursed Ieza­bell will remaine,2 King 9. some part of his skull vndevoured, And some drops of his bloud not lapped vp: yet for all this, be not out of hart, waxe not fainte in this quarrell, but lay on load, play the man stil. As the Philistines by Sampson, Iudg 16. [Page 184] plucke out his eyes, shaue of his haire, cause him to grinde in the mill of mortification, and take a­way his strength. Inioyne him to keepe a perpetuall fast, creepe on his brest; or with the serpent, licke vp the dust, and so fall into a sen­sible, incurable consumption. Stop his cares, as Stevens auditors; with David, curbe him by a bit; And like Agabus, with the girdle of the word, binde him hand and foote. Suffer him not to kicke, to spraule or moue a very finger: to peepe, listen, or whisper. For, if he doe, he will recouer, renew his vigour and buffet the new-man. Strangle all his ill motions at the concep­tion, burie them in the wombe: Let not one of them haue a time­ly birth. And if for all this (as it is like enough) he will be medling, not brought to subiecti­on, then make him a Mendicant, grant him a passe to beg: Or, if not so, liue, like the Monke, in the order of idlenesse, lazines, may it [Page 185] please you, consecrate him to Baal, permit him to be his Priest that he may lash his scurvie skin, lance his putrified flesh; And, at the last, with Iudas, become his owne executioner. Doe thus; for none but Sathan, will mourne at his death, seeke to raise him vp againe. When this Saul is slaine, then shall little David, grow stronger and stronger; fiercer and fiercer.

2 Take further advise, and be a companion to those who feare God: haue all thy delight,Psal. 119 63. and 16.3. in the most excellent Christians. The better the obiect is, the more content it giues to the senses: And is not the best of all things, most to be desired? When Christ talked with his Disciples, Luk. 24.32. their hearts grew hot within them. When Paul met Sylas, Acts 18.5. he burned in spirit. Will not the greenest billet, fire with the drie? And one flaming bavin, kindle a thousand? One who is strong [Page 186] in the grace of God, by a secret o­peration conveieth, as the load­stone into iron, power and vigour into all who touch him. His praiers, conference, gestures, and whole carriage, is it not like a costly banquet, which calle [...]h foorth the fainting Spirits, armes them with a fresh infused power, as if a man had bin at the wine? Doubtlesse, the more we appre­hend the worke of grace in any, the more will it reviue the new-m [...]n in vs, curb the old; And by an over-ruling command, binde all his lawlesse members to the peace. Yong plants thriue not vn­der dropping trees, weake Chri­stians grow not in lewd company such a fire warmes the hands, cooles the heart: kindleth the flesh, quencheth the Spirit.

3. And if by serious examinati­on, thou finde in thy selfe some raging corruption: (for as Abra­ham his beloued sonne; each con­vert hath his darl ng sinne:) then [Page 187] vp with it by the rootes, aboue all other. To it, with the mattocke of the law, downe with it to the ground: for such a weede vn­mortified, will nourish all the rest about it. Want of wit in this kind of husbandrie, makes the good graine of grace to grow slowlie; looke lancke, and leane. When men would haue a rough field fitted for the plow, will they not first rid vp the strongest trees? And then fall to the weaker? Therefore, set vpon thy vnruliest lust; fight not with small or great in the entrance of this battell, but with the Prince onely. Giue him not a blow, and be gone: But hack and hew, vntill he fall on the ground.1 Sam. 17.51 For when this Giant is dead, all the armie will faint, be put to flight; And, with the tur­ning of an hand, be conquered, o­vercome.

4. Adde to all, private and fre­quent prayer. Secret meales make a fat body: Closet-duties [Page 188] a w [...]ll-liking minde▪ Will not the tender dew, that falls in the silent night, more refresh and cause the herbes to flourish, than a great showre of wet in the stirring day. For the one is lesse mingled with the sunne and winde of hypocri­sie, than the other: And God, like man, giues the choicest, richest gifts in secret. Iam. 4.6. When thou hast this, and thus done, be humble in thine owne eye; haue a low con­ceit of thy gracious stocke; never once dreame of enough, nor of being rich: for that is the high way to bancke, to loose all. Came not Christ to lay the hilles equall? And to raise vp the vallies? Luk 3.5. To make the crooked pathes streight? And to fill the emptie vessells? was not the Church, in an error, which said, shee was incr [...]ast? Had all things? Rev. 3.17. Nay, was shee not poore? 1. Cor. 5.7. Naked? Blinde? Misera­ble? And wanted all things? O that we could purge out the old leaven! abstaine from all actuall [Page 189] sinnes! be conversant in the vse of all Gods holy ordinances! 1 Thes. 5.22. enter­taine all the motions of his spirit? And be poore in our owne appre­hension? Then would grace grow,Luk. 1.53. the new-man flourish; And the old receiue his deaths-wound, be pierced thorow his sides, and broken in peeces: Then, then should we be rare Saints on earth shining lights in this darke world; Phil. 2.15. leade our liues in righteousnesse, Luk. 1.75. holinesse; And doe more, than gracelesse men imagine can be done by any created nature.

Wherefore, when thou feelest thy soule to mourne, thy Spirit to faint, thy heart melancholy, dum­pish, all a mort, then looke vp to heaven, rouse thy selfe, fall to meditation, minde the daies of old. And call vpon thy God: Cry, Lord helpe me, quicken me, a wake my soule; So shalt thou, like the dead child, neese seuen times, 2 King. 4.34.35. &c. waxe warme, and returne to thy for­mer life and strength. This course [Page 190] if thou constantly obserue, the power, feeling, comfort, and all the effects of grace, in a short time, by little and little, will strangely grow, wonderfully thriue, vntill thou come to that period, full perfection, the Lord hath appointed for thee, and pro­mised to thee in Christ Iesus.

Incentiues to grow in grace.And as no meanes are to be o­mitted, neglected: So all motiues, inducing to this growth, must be minded, remembred: thus there­fore expostulate with thy selfe. What? Doe not plants grow? Animats thriue? And are the covetous; or ambitious ever satisfied? Will not Citizens aime at the most honorable place? Merchants, venture for the choicest commodities? And all tradesmen, desire the greatest gaine? Shall not a Christian then striue for perfection? Let theirs: yea Pauls resolution be emulated, imitated of thee;Phil. 3.11. who, (if possi­ble) would haue attained to the [Page 191] resurrection of the dead: As some will, to haue bin as perfect, as the glorified persons in the day of iudgement. In the estate of nature wast thou not insatiable? Did sinne ever giue thee full satisfacti­on? I tell thee, that champions of Sathan, must be champions of Christ: Such as haue bin full of corruption, Eph. 5.18. must be filled with the Spirit.

And the more we grow in grace, will not corruption the lesse bur­den vs? Shall we not with the more ease (if not wholly cast it off) beare it? The bird which hath the most feathers, mounteth high­est, conserues her bodie from many brusings: So surely by this increase, we should soare vp to heaven, be freed from innume­rable heart-breakings. Why haue we inioyed so great meanes? Seene so many good dayes? But to grow strong? And grace; Why should not thy excellencies allure all men to affect thee? [Page 192] Procure thee? What? Art thou not of a soule-curing qualitie? care in this present world? And onely to be found in the vessels of honour? Where thou pitchest thy Tent, like a Pri [...]ce, thou art attended with royall compani­ons, as Wisdome, Faith, Hope, Loue, and what not? As in the absence and presence of the planets, all elementarie bodies heate and coole, lighten and darken, reviue and dye: So, by thy contrarie motion, doth every christian. Thou art, as the spring and oyle, which turne all the wheeles of soule and body, to run the pathes of Gods precepts: Rev. 22.2. the vine which beareth all kindes of fruits. Thy branches feed the tender Roes, being cropped; thy iuyce wil heale all diseases, when once applied. Where thou fallest, like the showers in May, the bar­ren fields grow fruitfull, bring foorth in great abundance; And multiplie, the seed of the word, [Page 193] to an hundred fold. Never was co­vetouse chuffe when his garners were full of good graine, more glad; the Grasier, having his lands stockt with the choicest cattell, more merrie: Nor the Prodigall with his purse extended with pieces more iocunde, than the man is, whose heart is replenished with grace. O grace! glorie is thy vnseparable companion, as shame the inevitable consequence of sinne. Where thou openest the eye, all the divine attributes of God, as his omniscience, omnipre­sence, omnipotence: yea, his very iustice, smile vpon it, are delecta­ble vnto it. For, if grace be with vs, who or what can be against vs? Grace in thy soule, will assure thee of mercie in Christ; And if thou be secured of that, what needest thou to feare? What can be ter­rible, or dreadfull vnto thee? The more Wi [...]e, Iust, Potent thy friend [...], will it not the more comfort [...]hee? Reioyce thee? And is not [Page 194] El-shaddai the Lord of earth and heaven, thy fast friend? Thy e­verlasting Father? Let them then feare, who haue cause: For thou hast none. Grow in grace, and thou maist goe thorow the world as a man whose minde is in a deepe studie; Like Ahimahaz, who had speciall hast of a waigh­tie businesse; gaze on nothing, heare nothing;1. Cor. 7.30 31. vse it, all things in it, as though thou vsedst them not. Thy conversation shall be in hea­ven, thy thoughts on him who is invisible, Phil. 3.20. that never man saw and lived: And having, as Peter, past the first and second watch, thou shalt come to thy selfe in the pre­sence of God, Acts. 12.10.11. where is fulnesse of ioy,Psal. 16.11. & al variety of pleasures at his right hand for evermore. O thou; who readest, hearest these lines binde them to thee, thinke often on them; And till thou be stron [...] in Grace, which is in Christ Iesu [...] let them never depart from the [...] Now, if all that we haue said ca [...] [Page 195] not allure thee, I say no more vnto thee: but wish, when it is too late, thy carelesse neglect of graces in­crease, may not repent thee.

Whereas our Apostle exhorts to grow in grace, vers: 5.6. more is included then mentioned. For what in the first chapter in particulars he named;Gen. 3.2. and 4.20. here in the bulke are comprehended. And as a tree, is for trees; cha [...]et, for charets; Psal. 78.2. para­ble, for parables: So is Grace put for al the gifts of the spirit. Mat. 13.35 Whence it will follow, that

Doct. 3 An increase of all graces is re­quired of Gods children.

Name what grace you will, and an augmentation is required, vr­ged.Rom. 1.17. 1 Thes. 4.10. Eph. 4.15. Are not the Romanes inci­ted, to grow in faith? The Thes­salonians in loue? And the Ephe­sians in all things? Paul in other places calls for it, prayes for it?Iude. 2. So doe his fellow-Apostles in their Epistles.

Reas. 1 For, is there not an emptinesse? a weakenesse in all? What one [Page 196] grace is perfect at the first infusi­on? Adams were at his creation: not ours at our regeneration. Iu­stified we are in one act, absolute in a moment. For the obiect mat­ter of it is without vs, imputed to vs: but sanctified we be by de­grees; in that grace is inherent, wrought in vs by way of infusion addition. Things easily got, are the lesse regarded. We must therefore with much strugling, finish the measure of our full and entire Sanctification.

Reas. 2 And haue we not the remain­ders of the old-man left within vs? The feeds of all the kinds of corruption, in some degree vn­mortified? What then? but in­crease of grace, can expell these? Will Sathan driue out Sathan? How then should his kingdome endure? It is the manie fingers of the new-man, which must dis­possesse these vncleane spirits. For knowledge, as light darkenesse, dispelleth ignorance: faith, as [Page 197] winde chaffe, blowes away infide­litie: And loue, as heat cold, bani­sheth hatred: yet these must be stronger, than their contraries; otherwise it will not, cannot be.

Reas. 3 Againe, hath not a Christian severall sorts of temptations? And will they not, like Goliahs brags, grow greater and greater? What? Or who shall quench these fierie darts? Plucke the Devils wea­pons out of his hands? And hurle him against the wall? Any thing but faiths, and hopes increase? It is a truth, that every particular grace of the Spirit, hath an oppo­site adversarie within man, and speciall temptation from without him, and that a strong one. There­fore a growth in all of them is necessarie, to conquer and over­come their contrarie enemies.

Reas. 4 In a word, should we not grow at all, we were but dwarfes: and in some, not every grace, would breed deformitie. Is it not a comely thing, to see a plant [Page 198] spread all her branches equally? A bodie thrive, in each member proportionably? What then? Is this commendable in the outward and not the inward man? Should but one finger stand at a stay, would we not count it a blemish? Shall we not blush then at the o­ther? And thus you see, it stands with reason, how Christians must grow in all graces they haue re­ceiued.

Quest. But may one grace grow, and not another?

Ans. I iudge so. For the bent and in­clination of mans minde, may be more set to encrease one than an­other. And if this be so, why may he not? Shall his intention be made frustrate? Also occasi­ons are often offered, to exercise one more than another. And shall not many acts cause a stronger habit? Else, how should tribula­tion bring foorth patience? Rom. 5.3. Againe the frequent vse of one (its pro­bable) by accident, may hinder [Page 199] the augmentation of some other. For severall charitable actions may occasion pride, though not of their owne nature. This chaffe will cleaue to the best graine, now if pride grow, will not humilitie, for a season stand still? And will it not appeare, from the rules of Contraries? Shall we not see the wicked, grow in one corruption, decay in another? And that not onely of such, as haue the most contrariety (as Covetousnesse and Prodigalitie:) but of those that be Disparats (as drunkennesse and gluttonie:) admitting of farre lesse dissention in nature?

Obict. You will obiect, that faith is a radicall Grace, and infuseth her force into all, which flow from her, equally. Grant it be so: yet,Sol. that hinders not. Doth not the roote send her iuice and vigor into all the branches in like sort? not withstanding externall causes as the rise of the Sunne, fall of the dew, and blast of the winde, not all [Page 200] like striking all the boughs, may occasion a disproportion.

Vse. 1 May we not from this ground soundly lesson the Romanists? And the troupe of bastard prote­stants among vs? For let the growth of their graces be iudged by the effects, and in reprouing of them, shall we wrong them? Do they not bragge of knowledge, and defend ignorance? Commend faith formed, yet liue like infidels? Extoll loue, and cherish deadly hatred? Exalt hope, and leaue men in despaire? Vow chastitie, and mainetaine the stewes? Haue they not candles to burne on their altars? Gunne-powder to blow vp Parliament houses? Will they not grant Pardons? And im­brue their hands in the bloud of Innocents? Blesse God with their tongues? And curse his annointed in their hearts? Great devotion the yshew in appearāce, when de­struction and calamitie be in their practise? Rom. 3.16. 2 Tim. 3.13 What can I say of them? [Page 201] But that they grow from evill to worse, deceiuing and being decei­ued? For, they can lye, and tell truth, with one very breath: send forth sweet, and bitter water from the selfe-same fountaine: Grow in grace, and encrease in corruption: Cry out for vnitie, and sow the seedes of enmity: And that, which surpasseth all; A Iesuit can liue a Traytor, dye a Catholike Martyr: Therefore of the Serpents brood, and spawne of the Divell be they. And be there not some a­mong vs, in the same predica­ment? Who goe in knowledge, forward? Yet like the Crabbe, in practise, mooue backward? Boast of great faith, when their good workes are little ones? Haue peace in their heads; But, as Sampsons Foxes, Iudg 15.4. certaine fire­brands in their tailes? Doe they not call for prayer, cry downe preaching? Are not these mon­sters? Deformed Satyres? Ra­ther than compleate Christians? [Page 202] Throughout sanctified persons? 2. King 17. vlt. These resemble those who feared God; yet served their Idols.

Vse. 2 But, beloued, let it not be so with you: but adde to your ver­tue, 2 Pet.. 1.5 6 7. faith: to your faith knowledge; to your knowledge temperance; to your temperance, patience; to your patience, godl [...]nesse: And to godlinesse, brotherly kindnesse. For, if these things be in you, and abound you shall neither be barren, nor vn­frui [...]full. Christians in the Church must not be like stones in the building, alwayes in bulke equal; neither grow as the bul-rush, bigger and weaker: but burnish as the Cedar; waxe strong as the Oake. Gods plants must achieue an augmentation: Of each branch everie member, a consolidation. Thy l [...]ue must be hot, thine ha­tred deadly; thy desires eager, and thy zeale burning: Thy faith never failing, thy hope longing; thine anger fierce, & thy delights ravishing: yea, thy griefe deepe, [Page 203] thy feare terrible; and thou thy selfe, prooue more than a conque­ror. Rom. 8.37.

But aboue all graces, grow in faith. Th' Apostle Iude, exhorts the people, to edifie one another, in their holy faith. Iude. 20. For faith is the roote, from the which all other branches spring, the fountaine, out of which flow all the ri­vers of holy actions: and the sure foundation, that supports the whole building of godlinesse. Wherefore, if faith decrease, every gift of the Spirit will wi­ther, dye: the waters of sanctifi­cation runne weakely, be dryed vp: And the goodly frame of our new erected Temple, reele, and totter. Doubtlesse, manie and great advantages hath a Christi­an, by his faith, For it raiseth the dead, iustifieth the wicked, purifi­eth the heart; It comforteth the feeble minded, quencheth Sathans fierie darts, ouercomes the world: It bringeth good tydings [Page 204] from God to man, vniteth the creatures to the Creator, and saveth the sinner. What is faith but the choicest Grape in Cana­an? The prime fruite of the spirit? The essentiall forme of a Christian? And the p [...]r [...]e which purchaseth heaven? Its like the poole of Bethesda, which cureth the crip­ples,1 Sam. 2.22 the sword of Saul, that never came emptie; And the bow of Ionathan, which never bended backe from the blood of the slaine, the fat of the mightie. For crosses, faith will assure thee that the Lord sends them, their burden shall not exceed thy a­bilitie; and that, like a thunder clap, they rattle more than hurt. That they are the cognisance of Christ, the Physitian of the soule; shall handle thee gently, stay but a very little whil [...] and at their de­parture, leaue a blessing behind them. This baulme heales all dis­eases, helpes at a dead lift, and cures when nothing can.

And what shall I more say? For the time would be too short for me to tell of Gedeon, Barak, Heb. 11.32 &c. and of Sampson; of Iephtah, David, Samuel, and of the Prophets; who thorow faith, subdued kingdomes, wrought righteousnes, obtained pro­mises, stopped the mouthes of Ly­ons, quenched the violence of f [...]re, escaped the edge of the sword, of weake were made strong, waxed valiant in battell, resolute in warre and put to flight, whole armies of their enemies. For when reason presents these things vnto thee, as so many shee bearer, roaring Ca­nons, implacable Divells; And the promises of God, the acts of divine providence, And the kingdom of heavē, no better than fate, destinie, broken notio [...]s; (at the best, but like some ruinated and forraged Countrie) th [...]n will faith giue them luster, make them shine, And as it were, with open face, appeare and stand foorth in a most glorious forme and order.

Grow in faith, and thou shalt be able to breake a bow of steele, lift vp the wing, soare on high, sleight temptations, defie the de­vill, and bid death doe his worst. A great faith, will fill thy soule with ioy, thy life with good works and the whole world with pray­ses. Faith if big and strong, will make thee a noble warriour in the Lambes campe, one of a thou­sand; A man, as David, according to Gods owne heart. It will ascend to heaven, lay hold on thy suretie satisfie thy creditor, And bring thee a quittance for an vniversall, an everlasting discharge of all thy debts, originall, actuall; past, and to come.

But I must confesse, that what I presse is hard to practise: For Sathan daily desires, doth winnow it. When its seed is first sowne in the soyle of our soules, faine would he rend it vp by the roots: but finding that a matter impossible, because it is of Gods planting, then [Page 207] will he, by his subtile suggesti­ons, tempt vs to question the truth of its obiects: And when this wil not serue his turne neither that we may proue graine for his garner, then with his sieve, he will tosse & tumble vs vp and down, to prevent faiths act, separate it from its proper obiect, and keepe vs in a continuall intercourse of doubting, staggering. Beloved, of all the strings which be on the in­strument of my soule, I finde none more to iarre, than this of faith. O how hardly is it turned! How sud­denly out of temper; It will proue a pretie peece of service, in the time of tryall, & day of temp­tation, to rely on God, to cast all our care on him. However, yet there is hope: for the Lord hath blessed Faith once; And it shall be blest for ever: the elder shall serue the yonger.

And in the knowledge of our Lord and Saviour Iesus Christ. Having finished the first thing [Page 208] wherein we are to grow; we pro­ceede to the second. From the which we are instructed, that

Doct. 4 Christiās are to grow in the know­ledge of Christ Iesus. Who better acquainted with Christ than Paul th'apostle; yet did he not striue to increase his knowledge of him? His desire was among the Corinths, to know nothing but Christ Iesus, 1. Cor. 2.2. and him crucified. No time would he omit, meanes neglect, that he might apprehend him, Phil. 3.12. of whom he was apprehended. The charge he gaue his sonne Timotheus, may serue further to confirme the pro­position. Doth he not command him,1. Tim 4.13. to attend vnto reading? Doctrine? Exhortation? And may not reason inforce it?

Reas. 1 For is not Christ, the Being of Beings? The naturall Sonne of God the Father? The brightnesse of his glorie? Heb. 1.3. And the ingraven forme of his person? Are not all the treasures of Wisdome and Ho­linesse, Col. 2 3. hid in him? Doth not the [Page 209] fulnesse of the God-head, dwell in him bodilie? Is he not coeternall? Coessentiall? And coequall with the most high? Will you heare his owne testamonie? I, Ioh. 10.30. and the Father are one. The Lord possessed me in the beginning of his waies, be­fore his workes of old: Pro. 8.22 &c. when there were no depths, I was brought forth no fountaines abounding with wa­ters, yere the mountaines were setled or the hills created: while as yet he had not made the earth, nor the fields; neither raised the highest part of the dust of the world. When he prepared the heavens, set a cōpasse vpon the face of the deep; And esta­blished the clouds aboue, I was there. When he gaue the Sea, his decree; commanded the proud waues should not passe their boundes; and when he appointed the foundations of the earth, then was I by him, as one brought vp with him; and I was daily his delight, reioycing al­wayes before him? And this be­ing thus,Phil. 2.6. is it any robbery for Christ [Page 210] to be equall with God? Was not the Word made flesh? 1 Ioh. 1.1.2 Dwelt a­mongst vs? And did we not be­hold his glory, as the glorie of the onely begotten of the Father, Ioh. 1.14. full of grace and truth? What obiect more wonderfull? Better deserues our knowledge? Did not the Angels desire to peepe into this mysterie? 1 Pet. 1.12. And shall not we? Then are we blame wor­thie.

Reas. 2 Consider also what he hath done for vs. Hath he not elected vs,Ioh. 15.16. before the world was? In these good daies, created vs of nothing? Beautified vs in a comely manner? Iob. 10.10. Imprinted his owne image vpon vs? Psal. 8.6. And we by sinne having spoiled our selues, with no lesse price than the shedding of his sa­cred bloud, 1 Pet. 1.19. redeemed vs? Re­covered the great damage, we lost in Adam our father? And re­stored vs to a farre better condi­tion, Psal. 103.1.2. than was allotted to vs at our first creation? It is he, who par­doneth [Page 211] all our sinnes, healeth all our infirmities, delivers our soules from hell; And from whom all the good we inioy, we haue recei­ued. Are not all things from him? Ioh. 1.3. For without him was not made, Ioh. 5.17. any thing that was made. And by him? For the father worketh hither to, and he worketh. And for him? Thou art worthie, O Lord, Rev. 4.11. to re­ceiue honor, and glorie and power: For thou hast created all things; and for thy pleasure they are, Eccle. 12.1 and were created. Haue we not a command to remember him who formed vs? Psal. 147.9 Doe not the Ra­vens looke vp vnto him? The windes, and Sea obey him? And shall we Christians then be igno­rant of him? Certainely,Mar. 4.41. this were a sinne, Iob. 31.12. would eate vp all our in­crease; a fire, would devoure to destruction.

Reas. 3 And what to be desired effects will this knowledge worke? 1 Pet. 1.8. For who ever knew Christ, but was infl [...]med with the loue of him? Acts 9.6. [Page 212] Stood in great awe of him? Psal. 116.7. Hum­bled himselfe before him? Put his confidence in him? And said; Soule, returne vnto thy rest? The Oxe, Isa. 1.3. knoweth his owner, the Asse his masters cribbe; and shall not man be acquainted with his Lord? Is it not eternall life, Io. 17.3. to know Christ Iesus? Everlasting death, to be ignorant of him? Tell me? What was the Gentiles mis [...]ry, but that they were strangers from him? Eph 4.18. The Athenians sinne, but that all their devotion was do e to an vnknowne God? Acts. 17.23. The Lepers ingratefulnesse, Luk. 17.17 except that they returned not thankes vnto him? And what sets foorth Pauls praise more,Phil. 3.9. than his earnest desire to know the Lord Iesus, and to be found in him?

Reas. 4 To conclude: haue we not time and meanes to illighten our eyes, that we might see Christ in open vision? For, doth not the Spirit, thorow the whole Bible, set him foorth in pl [...]ine phrases? [Page 213] Shining prophecies? In tipes? [...]arables? And similitudes? What are the Scriptures, but the subiect matter of him? In each storie, page, verse, may we not haue some hint, some glympse of him? Beloved, all the lines in the holy letters, meete in Christ as their proper Center; And such as come short of that point, are pro­fitable for nothing. He is the Alpha and Omega, α. ω. Rev. 1.18. the beginning and end, of all famous h stories, noble acts, and renowned persons, the which are good before God Shall we then, with the want, root in the earth? And haue no care to know Christ Iesus? What if we know him a little? Will that serue our turnes? No, no: our eye spirituall is like his cor­porall who was borne blinde,Mar. 8.24.25. but opened by degrees. This obiect is profound, deepe; And the better we vnderstand it, the more pow­erfully profitably will it produce the forenamed gracious eff cts. [Page 214] Therefore, as get: so grow we must in the knowledge of Christ Iesus.

The know­ledge of Christ di­stributed.And here it is to be obserued, that the knowledge of Christ is either intellectuall, or experimen­tall. When we doe, with the act of our vnderstanding, appre­hend a thing, be it what you will, it is intellectuall knowledge; But we purpose not to exceed our bounds; We will confine our selues, within the limits of our present Obiect Christ Iesus.

Now this intellectuall knowledge of Christ, is of his person, or offices. For the former, we are to consi­der these foure following parti­culars.

1. In Christ, we are to note his two natures, the Divine and Hu­mane; both which concur, and are hypostatically vnited to make one individuall Person. Ioh. 1.14. Heb. 2.16. The word was made flesh; he tooke not on him,Mat. 1.23. the nature of Angels, but he tooke on him, the seed of Abra­ham. Whence it is, that he is called [Page 215] Emanuel, Heb. 10.5. which being interpre­ted is, God with vs. So that in the Person of Christ, 1 Ioh. 5.20. was perfect man­hood, a body thou hast fitted me: And perfect God-head, this is the very God, and eternall life.

2. And in the manhood of Christ, obserue a soule, & a body; Luk. 23.46 A soule; Father into thine hands I commend my Spirit. And a body Behold my hands and my feet, Luk. 24.39. that it is I my selfe handle me, and see; For a spirit hath not flesh & bones, as you see me haue. Where note by the way,Mat. 26.39 that Christ had a two­fold will; one from his Deitie, an­other flowing from his Humani­tie. Therefore praying, he sayd, O my Father, if it be possible, let this cup passe from me: neverthe­lesse, not as I will, but as thou wilt. As he was God, the will of the fa­ther and his were the same.

3. Thirdly, He was borne of a Virgin, his mother knew not man: Luk. 2.35. for the Holy-ghost came vpon her, & the power of the most high over-shadowed [Page 216] her. And thus it must be: For if he had proceeded by naturall pro [...]agation, Psal. 51.5▪ he, in his conception, had bin polluted with orriginall corruption; And then he cou [...]d not haue bin a meet medi­ator and holy sacrificer, to haue made an ato [...]ement for the sinnes of the people. For such an high Priest it behoved vs to haue, Heb. 7.26. as was holy, harmelesse, vndefiled, separat from sinners, and made higher than the heavens, in truth, Christs ori­ginall puritie, is to equall Adams at his Crea [...]ion: that the roote be­ing holy, all the bra [...]ches may in like maner. Heb. 7.3. Christ as man had no Father; as God, no mother: And ther [...]fore the true Melchizedek, without father, with [...]ut mother.

4. The last thing is, that in the very instant of Christ [...] concep­tion, the two natures were inse­parably knit together, and in sub­stance and actions, ever remai­ned distinct either from other; conserving their proper qualities [Page 217] from all mixture, or confusion And as the soule and body being vnited, make one intire man: so the two natures conioyned, con­stitute but one individuall person. For (marke this) Christ did not assume to his Deitie, the person, but the nature of man; neither did the humani [...]ie for a moment subsist by it selfe; but in the ve­ry act of its conception, was vni­ted to the Godhead, & so alwaies continued for ever after, yea, when Christs soule and body, at his death, were separated yet nei­ther of them from the Deitie. This vnion, as it is wonderfull: so is it eternally indissoluble. Thus much of the intelectual knowledge of Christs person: his Offices are now to be handled in order.

1. And we will begin with his Priesthood, Heb. 7.11. Levit. 10 2.3. Heb. 5.1.2. that Christ was a Priest, the Scripture, in many places, speaketh evidently: And who was shadowed out by Aaron and his succ [...]ssors, but the high [Page 218] Priest of our soules Christ Iesus? For he was to offer both gifts and sacrifices for sinnes; to haue com­passion vpon the ignorant; and to make a reconciliation for them, who were out of the way. And here we may note the differences betwixt the Priest-hood of Christ, and that of others. 1. He was of the tribe of Iudah: they were all of Levi. 2. He was God-man: but they meere men. 3. He was without sin: they taynted with originall cor­ruption, and actuall transgression. 4. He was consecrate with an oath: so were not they. 5. He was of the commandement of the spirit: they of the law of the flesh. 6. He offered vp himselfe once, as a full sacrifice to purge a way mans sinnes: they, other oblations, whereby it was impossible that iniquitie should be taken away 7. He put an end to the priesthood they made but way to it. 8. Lastly, he was a Priest for ever after the order of Melchizedek: theirs was of­ten chāged. For as Iohn was the lest [Page 219] of all Prophets: so Christ of all Priests: that is, there was no con­tinuation of personall succession after him, reade, Heb. 7. per totum.

2. The second is, his Propheti­call office. Therefore the Scrip­tures giue him severall names im­porting so much: As of Teacher, Speaker; yea, the verie Prophet. For he was to instruct them in the truth, whom he had reconci­led to his Father. See, Mat. 23.10. Dan. 8.13. Acts 3.22-

3. And Christ had a kingly offlce; that he might conserue and governe those whom as Prophet he had taught, & as Priest he had reconciled; subduing his, and their enemies, and to preserue them to his heauenly kingdome. Hence it is written; A child shall be borne, and a sonne giuen vs, vpon whose shoulder the Dominion shall lye. Behold, a king shall raigne in righ­teousnesse: And againe, they shall serue the Lord their God, and [Page 220] David their king, whom I will raise vp vnto them. These places, and many more are spoken of Christ Iesus. Consult, Esay. 9.6. Ierem. 23.5. & 30.9. Psal. 2.6. Acts 2.36.

4. Fourthly, and finally, we may mention his Mediator-ship; al­though (as some will) the fore­named offices be all comprehen­ded in it: however the holy letters speake distinctly of it,Mala. 3.1. calling Christ, Heb. 12.24 the Angell of the covenant the Mediator of the new Testa­ment. Obserue here, that Christ is Med [...]ator according to both natures: For the manhood with­out the Godhead would profit nothing. Obiect. But it is written, there is one mediator between God and man, the man Christ Iesus. 1 Tim. 2.5.

Resol.1. I answere, that our Apostle vseth Christs owne phrase, who ordinarily stileth himselfe the son of man: for he gloried not in swelling titles, 2. It is a kinde of [Page 221] tropicall speech: wherefore by a communication of properties, Acts. 20.28 we are said to be purchased with the blood of God. 3. Paul so speakes, to comfort the feeble minded: for when a man is wounded in spirit, by the stroake of God, the verie bare naming of God will make a sinner, in the painefull panges of regeneration, to quake, to tremble, and fall backward. But hearing of a mediator, who is man, as he is God, Heb. 4 25.16. and 5.1.2. which is touch­ed with the feeling of our infirmi­ties, and in all points tempted as we are, (yet without sinne) we shall lift vp our weake mindes, goe boldly to the throne of Grace, and find mercie in the time of neede. 4. And the truth is, our mediator is to communicate of both natures: for he must be inferiror to God, as touching his manhood: And superior to man, as concerning his Godhead. And this is that intelle­ctuall knowledge of Christs person & offices that Christians are to get, [Page 222] and grow in. The Experimentall followeth, wherof we will speake but a very little, to avoide pre­plexitie.

This knowledge differs from the former, in divers particulars. 1. In the instrument of apprehension: For that is effected, with the rationall facultie; this, with the sensible. 2. That is actiue; this rather passiue falling within the fathom of our feeling 3. That, without this pro­fiteth a Christian nothing. 4. The former borroweth helpe from the latter, not the contrarie. For Ex­perimentall knowledge sealeth Inte­lectuall, that it is true; Philosophie teacheth me, that fire will burne: but if I put my finger into it, the truth is infallible: For I haue felt, what I heard: And hence growes our English proverb, that Seeing is beleeving. Ioh. 20.25. This was ve­rified in Thomas, when he put his fingers into the wounds of Iesus.

And this Experimetnall know­ledge of Christ, 1 Thes. 1.5. may be in respect [Page 223] of our selus or others. When we feele a change wrought in our selues, by the Gosp [...]ll preached: when it hath not bin in word on­ly, but in the powerfull operation of the holy Ghost; inlightning our dark mindes, dissolving the cursed worke of Sathan in vs, and renew­ing vs according to the imag [...] of our maker, this is knowledge Experi­mentall. Paul knew this well; felt by experience,Rom. 1.17. that the Gospell of Christ, was the strong arme of God to salvation. He could say with sence, I live, and Christ lives in me: He rules, as a king; and I by his power can doe all things. Col. 1. vlt. He is set in heauenly places; And I am raised together with him. He found the death of Christ to kill sinne in him; Eph. 2.6. the efficacie of his resurrection, raysing him vp to newnesse of life; his Spirit leading him, into all truth; And what petitions he preferred, to God the Father in his name, never re­turned emptie. This was that ex­cellent [Page 224] knowledge of Christ, he so much gloried in, 1. Cor. 2.2. longed after, and by all meanes sought to increase. And thus to know Christ is to be somewhat, [...]om [...]body.

And there is an experimentall knowledge in regard of others. Heb 4.2. The Author of the H [...]b [...]ewes saw, that the Gosp [...]ll preached to other by them,Gal. 2 8. was without profit, in th m who heard it: because it was not mixed with faith. Paul sensibly perceiu [...]d that Peter was mightie in Circumcision, as he himself was in the vncircumci [...]ion. 1 Thes. 1.9. And he ob­served, what a great entrance he had amonge the Thessalonians. He also giueth God thankes, 2 Cor. 2.14 which caused them to triumph in Christ: and made manifest the savour of his knowledge by them, in every place. And thus you haue de­monstrated, what is that know­ledge, both intellectuall and experi­mentall, Christians are to encrease in. The application followeth.

Vse. 1 From all which particulars, we [Page 225] may confute many hereticall opi­nions about the Person & Offices of Christ Iesus. And First, that of the Patro passians; who mainetained how that God the Father tooke our flesh, and suffered. But is it not said, that in the fulnesse of time, God sent his Sonne made of a woman, and made vnder the Law. Gal. 4.4

Obiect. It will be obiected, that Christ is called Father, Isa. 9.6.

It is true,Resol. that Christ in many respects may be called Father.

1. Because he created all things. For it is vsuall with the Hebrews, to stile that, whether person or thing, a Father, which is the cause or ground thereof.Gen. 4.21. Hence Iubal is said to be the Father of all such as handle the Harpe and Organ. And in Iob, shafts and bullets are called the Sonnes of the bow: as if it were their Father. 2.Heb. 10.13 Christ is a Father, in that he begate many by the word of truth: 1. Cor. 4.15 and in that sence, Paul tells the Corinths, [Page 226] that he was their Father. 3. In re­gard that he is the vine, and we as branches vnited to him. When a graft is set into the stocke,Ioh. 15.1. &c. Ioh. 1.12.13. 1. Cor. 15.22.45.49. the Hebrew manner is to call it a Sonne of that tree. 4. But chiefly as the first Adam is our Father, because we are all his sonnes by na­turall propagation: so is Christ our Father, in as much as through him we are children by regenerati­on and adoption. He who maketh Sonnes is a father. Christ maketh Sonnes. Ergo a Father.

Obiect. Col. 1.15.Secondly, the Arrians: their heresie was, that Christ was God by Office, not by Nature: how he was first created, then all things by him. For he is sayd to be, the beginning of every creature. Rev. 3.14.

Resol.1. And it is also written, In the beginning was the word, and the word was with God; Ioh. 1.1. And the word was God. 2. He is the be­ginning of every creature; Be­cause he gaue them their first be­ing: [Page 227] And after mans fall, their well being. 3. But did he giue the creatures a being? Then is he God. For to Creat, requires an in­finite power; the which can be found in no Creature, but in God onely.

Thirdly, this meets with Sa­mosetanus hereticall opinion, who held that Christ was not, before he tooke vpon him mans nature: as though his Deitie began with his Humanitie. But what more absurd? For God hath neither beginning, nor end: if he had, he were not God.

Fourthly, And that of Apollina­ris falleth to the ground, who thought that Christ assumed a body onely, And the God-head was insteed of a soule. But he as­sumed the whole nature of man: Therefore a soule. Againe, the soule of Adam was the beginner of his Act in sinning: a soule therefore is to suffer. And did not Christ cry, my soule is heavie [Page 228] to the death? Luk. 23.46 And commit it in­to the hands of his Father at his giving vp of the Ghost?

Fiftly, Marcian and Valenti­nus are here confuted: these taught, how Christ tooke his body from the ayre, or from hea­ven, And that it passed through the wombe of the Virgin, as water floweth through a con­duit,Eph. 5.30. or pipe. But this is evident­ly false: for then he had not bin bone of our bone, and flesh of our flesh: Neither had that nature sa­tisfied, which sinned.

Sixtly, Hebion and Cerinthus, these defended, that Christ was conceiued by ordinarie generation, Luk. 1.34.35. as other men: which is a flat con­tradiction of the Angels speech, and would bring the humane na­ture of Christ within the com­passe of originall pollution. Ioh. 3.6. For whatsoever is borne of the flesh, is flesh: and how can the streame be pure, when as the fountaine is defiled?

Seventhly, And that of Nesto­rius may not be admitted, who de­vided the persons; one God, the other man. To hold this opinion would breed confusion.

Eightly,Acts 3.22. We may not omit the errour of the Monothelits; these say Christ had but one will; 1. Cor. 11.26. as if his soule had beene deprived, of its proper faculty.

Ninthly, And that of the Ʋbi­quists, who held that the body of Christ, at one time, might be in many places. But is it not writ­ten, that the heavens shall containe him, vntill the restauration of all things? And if it were so, why are we commanded, to waite till he come? Or inioyned, to receiue the Bread and Wine, in remem­brance of him? By all this you may see, what need we haue to grow in the knowledge of Christ Iesus our Lord. For all heresies, in the dogmaticall points of faith, are in, and about him. And may we not also from this ground, [Page 230] confute and reiect the doctrine of the Romanists? For doe they not extoll ignorance in the com­mon people, to the skies? Tram­ple the knowledge of Christ, as mire vnder foot? Esteeme it a matter of no moment? Better lost, than found? See their notes on the Bible, view their bookes, consult with their Councels, listen to their Decrees; And tell me, if this thing be not true? But shall we thinke this Apostle, to be in an errour? Beside himselfe, when he penned this Epistle? Or may we safely imagine, the Laitie were not to learne it? Was that good for Paul (I meane the know­ledge of Christ, Phil. 3 8.) but naught for the people? Were this their Tenent sound; for what end did the Lord write the law, Neh. 8.3. with his owne finger? Command it to be read before men, women, children? Was not all this labour in vaine, if ignorance were not to be blowne away?Acts 2.4. &c. Why had the Apostles [Page 231] all tongues, but that all nations might learne to vnderstand the Gospel? 2. Tim. 4.2. For what purpose was the Evangelist charged, to Preach in season, out of season? Or false Teachers checked,1 Cor. 14.6 for Prophecying in an vnknown & strange language? What praise can redound to good Iehoshaphat, 2 Chro. 19.8. 2 Tim. 3.15 who sent Levits through his land? To Lois, Eunice, for training vp Timothe­us in the holy letters of a child? If knowledge were not necessa­rie in the vulgar sort? Our ad­versaries will not, for all this, stick to affirme, that ignorance, is the mother of devotion, among the common multitude: But we may more truly say, that shee is the step-damme of two cursed twinnes; superstition, & prophane­nesse. For take but a strict view of the inhabitants of our Northren parts, where the most know nothing, as they ought to know; 1. Cor. 8.2. And shall we not finde, how they be like Elies Sonnes, openly [Page 232] wicked? Or, as the Athenians, wholly addicted to Idolatrie? Acts. 17.16 Wherfore, this wisdome of theirs is not from aboue, Iam. 3.15.16.17 pure, peaceable, easie to be intreated, and full of good workes: But from below, sen­suall, earthly, and devilish. Thus we leaue them to doe with their own, what, and as they will.

Vse. 2 This, in like sort, layes a sharp and deepe reproofe, on many a­mongst vs; who, though they professe themselues no Papists, notwithstanding tread in their steps. For haue they any know­ledge of Christ Iesus? Doe they discerne betwixt Law, and Gospel Precept, or promise? The new way, or the old? Aske them, who, or what Christ is? And can they tell? Truly, they vnderstand not whether he be Iew, or Gentile; Male, or Female. They hope he is a good man; And why should they not? These come short of Sathans confession: he could say, what haue I to doe with thee, Mar. 5.7. [Page 233] thou Sonne of God? Thou Iesus of Nazaret? Mat. 20.30 The blind beggar might reade such a lecture, who prayed O thou Sonne of David, haue mer­cie vpon me. So these mens back [...]s be clothed, and their bellies filled their grounds stocked, and their lusts satisfied, they care no more for the knowledge of Christ (as our proverbe hath it,) than a Swine for a pe [...]rl [...], Act. 18.25. or the devill for holy water. They thinke religion, with Gall [...], 1 Pet. 3. [...]5 to be bu [...] a matter of [...]ames and [...]ords. No reason can they render of their faith. The best signe of their Christendome is, that they were b [...]ptized: and, O, that their liues would testifie so much! But if th [...]y cry out, they are no drunkards, nor swearers; no theeues, nor vsurers; nor Pa­pists, nor Puritans; goe to Church heare a Sermon, receiue (as they call them) their Easter rightings and contribute to a Preacher, why then they imagine they haue strucke all dead. We can, [Page 234] (say the best sort of such) our Creed, and our confession; our ten Commandements, and our Pa­ter noster; And what need we more? Will not this serue our turne? Who would not pittie these people? And mourne for their miserie? What heart so hard, will not weepe over our Ie­rusal [...]m? Luk. 19.41 And with Ieremie, wish, that his eyes were a fountaine of teares, Ier. 9.1. to bewaile the sla [...]ne of the daughter of this igno [...]a [...]t nation? What sinne more dangerous? More generall than this, no know­ledge of Christ Iesus? And what lesse regarded? Lamented? Every man in his place, strives to be his crafts-master; ignorāce of al kinds is hated, condemned: yet, this we haue in hand, is too much af­fect [...]d, hath great & many friends May not the Prophet [...] of these times, cry with them of former ages,Isa. 49.4. we haue spent our strength in v [...]ine? Hos 4.6. And the people perish for want of knowledge? Heare this, [Page 235] O ye sonnes of Adam! 2 Thes. 1.8. Will not God come in flaming fire, to render vengeance vpon all who know him not? Mat, 15.14 And if the blind lead the blind, shall not both fall into the ditch of condemnation? Vnder­stand this at the last; that igno­rance is the roade way to death and hell; And whosoeuer treades her hidden steppes, shall take vp his lodging in the land of everla­sting darkenesse. Be not deceiued, God is not mocked: For what a man soweth, that shall he reape. He therefore, who scattereth the seedes of ignorance, shall gather the ricke of endlesse perdition, and destruction.

Vse. 3 And you, who haue so much knowledge of Christ, as thorow the vnsearchable mercie of God, may serue to saue your soules: be not content therewith, but be filled with Spirituall wisdome, Col. 1 9. and vnderstanding. The more thou seest into this mysterie, the grea­ter will be thy admiration. Take [Page 236] a strict view of the secret worke of the whole frame of nature, with the most skilfull and curiou [...] in­ventions of profoundest men, alas! the better we vnderstand them, the lesser is our astonishment at them. But it is not So with this, and these thing [...] we haue in hand. For as our knowledge increaseth [...]f Christ, and of his acts of old, the more wonderfull will they appeare vnto vs; because no found reason can be rendred of the forme of his person, or manie of his proceed [...]gs. And truly, as our [...]nowl [...]dge is augmented, our loue will be inflamed, our faith con­firmed; And all the actions of grace, the which fl [...]w from vs, bettered A man o [...] vnderstan­ding is of an excellent spirit. Pro. 7 27. His affections burne within him, his confid [...]nce is immoueable, and his hope never faileth, fainteth, why was Paul so resolute to doe all things? 2 Tim. 1.12 Suffer all things? He knew him whom he had trusted: [Page 237] that the Gosp [...]ll was the power of God to salvation, Rom. 1.16. the which he Preached, professed. O that we could tread in this mans stepps! be like minded to him! He would reioyce in nothing, but Christ; speake and spread nothing but him: 1 Cor. 1.1. &c. He was never wearie in naming of him; and therefore in nine verses, he ten-times makes mention of him. Christ was the obiect of his vnderstanding, will, affections, faith, feare; Col. 3.11. yea all in all. How would he chant it with his tongue, penne, when he smelled this sweete savour? Pleasant odour? This sent, like sugar, did sweeten all the bitter sorrowes he sustained: like a pretious graine of Muske, per­fumed his most stinking afflcti­ons. What marvaile then, if he desired to know no [...]hing else, but Christ Iesus, and him crucified? 1 Cor. 2.2. For what is the exactest know­ledge without him? But a blinde, vnprofitable science? Faith? But [Page 238] a wild, groundlesse confidence? Patience? Except a stupid, sence­lesse blockishnesse? Or any in­ternall habits? Morall actions? But sowre grapes? Glistering vi­ces? And though vnto some this may seeme a paradox; yet a Christians, who hath a sound mind, is a thorowly-well furnisht Artists; A Logician: For he can argue, disput; and render a rea­son of his religion, by the never-erring dictate of the spirit. A Grā ­marian; who speakes, and that distinctly, with a new tongue, the language of Canaan, as a Saint an Angell. A Rhetorician: for he is able, by his pronunciation, to pierce the highest heavens, pro­cure audience, and prevaile with the King. A Geometrician: measu­ring the height, depth, and breadth of the best and greatest Globe, the Loue of God. An Arith­metician: numbring the dayes of old, and future ages; sinnes pardoned, prevented; iudge­ments [Page 239] inflicted, remooued; fa­vours conferred, promised; and all things, how they are now or­dered; and in their due season, for ever shall be established. A deepe Eagle-eyed Philosopher; that discernes betwixt grace and nature, flesh and spirit; And (O great secret) how the bodie, fol­lowes the temperature of the soule in a regenerate Person. Without controversie, he who knowes Christ, knowes all things: he that is ignorant of him, 1. Cor. 81.2 nothing as he ought to know. And in this sence, as many more, Christ may be said to be all in all, to Iew, Gentile; Col. 3.11. to Barbarian, Scythian.

Vse. 4 And O thou purblind want, and dul-sighted moale, get wisdome, get vnderstanding of Christ, and for­get not. Seeke into these myste­ries, search into these so profound depths: for they are more preti­ous than pearles; And all thou canst desire, are not to be compa­red to them. Meanes thou hast, [Page 240] if thou haue an heart, motiues strong and many, if thou wilt be allured. He who would be skil­full in any science, wil he not read, the cho [...]cest authors? Purchase the most ancient manu-scripts? And be a companion to the cunning Artist? Shall we not then doth is, and more too, for the gaining of so excellent knowledge? What if it make not such a stirre, and rat­ling in the world, as others? Is any like it? To be equalled to it? If thou wander in thy spirituall progresse, Ioh 16 6. is not Christ thy leader? Art thou in doubt? Is not he the author? Heb. 12.2. Finisher of thy faith Dost thou faint; he is thy life, and length of daies. Deu. 30.20 Are not the holy letters, the swadling-bands wherein the babe Iesus is wrapped? That I say not, the expresse image of his person? 1 Cor. 9.22 Is he not made all things, compared to all things that he might win some of each ranke to know him? Ioh. 6.35. Thy Bread and Wine, do represent him thy apparell put thee in mind ofRom 13.14 [Page 241] him; and thy lying downe, resem­ble his lying downe of his life for thee. Is not thy rising vp, Rom. 13.14 a type of his resurrection? Or by way of allusion might be? When thou pe [...]pest into thy well-stored Chest, it will call to remem­brance, the Arke of the Couenant for Christ, Ioh. 10 7. Ioh. 15.10. Cant 2.1. as it kept the Law of righteousnesse for vs. I am the doore, saith he, that thy out-going and in-coming might be in his name, with his leaue. Let the trees of the forrest teach thee: the Roses of the field tell thee: the light instruct thee: and the Rocks, Ioh. 1.9. giue thee to vnderstand. What obi [...]ct lyable to sence, Christ as­sumes not to himselfe, that he might gaine some? Or leaue them without excuse, who will not l [...]arne? Princes and poore per­s [...]nes, point at him: Hilles and Ʋalleys, are not without refe­r [...]nce to him: Bulles and Heifers, Rams & Lambes, Kine & Calues, when they low and bleate, giue [Page 242] some glimpse of him, call vnto him. Doth God all this for no end? No, no, he would haue vs to looke thorow the creatures, as so many opticke glasses, more clearely to apprehend the Lord Iesus Christ should be still in our hearts and hands; words and actions; all Christ, nothing but Christ. He who desires to know, or affect any person, before him, equall to him, or without him, is but carnall. For in all relations of husbands, Mat. 22 49 wiues, children, friends, We should minde him: And where he is formed, we must fix our affection, on no­thing ese, no where else. Let but a gracious man walke in the de­sart, thus he saith to himselfe, in the like place was my Lord temp­ted: Mat 4.1. rest on the toppe of an h [...]l [...], he mindes the morn [...] from whence he ascended: Acts. 1.10.11. throw vp his head, & behold how the winde driues away the darke clo [...]des, then he thinkes, these are the Chario [...]s [Page 243] which carried away my master; And one of these daies, he wi l r [...] ­turne ryd [...]g on them: They re­ioyce his soule as much, as Iosephs waggon did his aged father, Gen. 4 5.27. when he saw it came to fetch him; his Spirit is stirred, reviued in him. What can I more say? How should I mooue thee? Induce thee? No Satisf [...]ction, but by Iesus; going to the father with­out him; or hope of heaven, but in him, Consider now what I haue said; 2 Tim. 2.7 and the Lord g ue thee vn­derstanding in these things. Amen.

Of our Lord, and Saviour Iesus Christ.

Not to collect all we might from this two-fold relation; we will on­ly insist of this doctrine, that

Doct. 5 Christ Iesus is mans Saviour.

I say mans; not the Ang [...]l [...]. 1. For the good, they are the elect of God, kept their station, 1 Tim 5.21 obeyed his command; and so are confirmed in a condition of everlasting bles­sednesse. 2. And for the bad; they [Page 244] (as some will) fell from God with­out any tempter; And therfore he left them without a mediator. Or (as others hold) sinned vnto death; And so are secluded from all grace & mercie, Iud. 6. reserued in the everlast­ing chaines of darkenes, against the iudgement of the great day. Heb. 2.16. How­euer it be (sure I am) that Christ assumed not their nature: and ther­fore, he is none of their Saviour.

And Christ Iesus is mans saviour, if we consider his

• Sufficiencie.
• Efficiencie.

His Sufficiencie is that whereby he is able to saue the lapsed posteri­tie of Adam.

And it consisteth in his two natures the

• God-head
• Manhood

God, our Saviour must be, for these following reasons.

1 Tim. 2.6.1. That Adams sinne, and his satisfaction might be proportio­nable: an infinite iustice being of­ended, requireth an equall satis­faction. Mans sinne was infin [...]te in regard of the obiect Person he of­fended: [Page 245] Christs sufferings are in­finite in respect of the dignitie of his Person who satisfied. And as finite sinnes, infinitly offended the infinite God? So finite sufferings, infinitly satisfied the infinite God.

2. And had not our Saviour bin God, how could he haue overcome Sathan, Death, Hell, and all the Churches enemies? Luk. 11.22. If a strong man possesse the house, a stronger than he must dispossesse him, take the spoyle from him. This is he,Isa. 63.1.2. who came from Edom with Garments dyed, from Bozrah travailing in his strength, speaking in righteousnesse, mightie to saue; whose apparell was red, like him who treadeth the wine fat.

3. And what? May a suretie vndertake a debt, the discharge whereof would bring damage to himselfe? were not this,Eccle 7.16 to be iust overmuch? To exceede, and goe beyond our bounds? Now of Christ had not bin God, how should he haue layd downe his life, which tooke [Page 246] was part of the payment, and tooke it vp againe without detri­ment & losse to his owne person? But being God, he might, he did; And gained glorie by so doing.

4. This also was necessarie, that the iustice of the Father might certainely be satisfied; and mans salvation not contingent, doubt­full. For Christ the suretie, being God, it was impossible he should sinne, be seduced, or fayle in the performance of his promise, kee­king of his covenant: had he bin as Adam was, but a meere man, he might haue bin overcome by temptation; and then the Credi­tor had come short of his paymen [...], the debtor of his Salvation. [...]er. 17.5. And is not a curse threatned to him, who trusteth in man? Iob. 15.15. Maketh flesh his arme? And was there any sted­fastnes found in the very Angels?

And man Christ must be; else no sufficient saviour.

1 Iob. 19.251. That being our kinsman ac­cording to the flesh, he might haue [Page 247] a true title and proprietie to re­deeme vs, who by sinne like Esau, haue sold our inheritance. Lev. 25.24. And this the Law required; for the redemption of a brothers land, Ier. 32 7. recovering his possession, And rai­sing vp of seed vnto him. Ruth. 4.4.

2. And in that he might be subiect to the Law, lyable to pas­sion: Gal 4.4. for the God-head is not bound to obedience, is impatible; neither in any tollerable sence, may be reputed accursed.

3. It was the Humane nature, Heb. 7.22. whereby God was offended, that suffered, and through the which his iustice was to be satisfied. And is not this equall? Rom. 3.26.

4. Finally, he must be man, Heb. 2.27. and 4.15. else how could he haue a fellow-fee­ling of our infirmities? Comfort vs in all our miseries? And succour them who are tempted? It remain­eth therfore for an infallible truth that the sufficiencie of our Sav our consisteth in his two natures; the man-hood, made subiect to passiō, [Page 248] passion; And the God-head, gaue dignitie to his sufferings. Now we are to speak of Christs efficiencie; what it is, & wherin it consisteth.

The efficiencie of Christ is that, wherby he worketh all in all things necessar ly required for mans sal­vation:

And it consisteth in

• Doing.
• Suffering.

The Law after mans fall ex­acted a double debt: the one, in that it was not obserued; the other, for that it was transgressed. Wher­fore Christ our Saviour must not onely by his actiue obedience, dis­charge the principall: but by his passiue, giue satisfation also for the forfeiture. And hath he not wrought this great worke for vs? Is not his Sufficiencie brought in­to act? For Iesus is dead, risen a­gaine, 1 Thes. 4.14. hath fulfilled all righteous­nesse, and fitteth at the right hand of God to make intercession for vs. 1 Ioh. 2.1. When he sayd it was finished, it immediatly was finished. For [Page 249] the debt is discharged, the paiment accepted; the bond cancelled, and the Quittance receiued. May we not then conclude, that Christ Ie­sus is mans Saviour? Mans, I say, not the Angels.

Vse. 1 The which serveth, first to con­fute that ancient error of Origen, who defēded, that after fifty yeeres of Iubilees, the Divels should through Christ be saved. But are they not reiected of God? Is not their finall doome denounced? Where haue they any promise made to them in the holy letters? Were the Prophets and Apostles sent to preach to the Apostat An­gels? And do they not, in that say­ing,Mat. 8 29. (art thou come to torment vs before the time?) manifest despaire & condemne themselues? Some affirme, that this was a Godly error: but the least abberration from the truth, is a sin: And why should any man seeme more mercifull, than his maker.

Vse. 2 This also checketh the infidelity [Page 250] of the Iew, who denieth Christ Iesus, & expects another Saviour. But where is the tribe of Iudah, out of which he should spring? The family of David, of whose seed he should come? Bethlehem, wherein he should be borne? Ie­rusalem into which it was Pro­phecied, he shold ride on an Asses foale? The second temple, in the which he was to be seene? Or the Arke of the Covenant, that was a reall type of him? And what peo­ple can those be, whom the Pro­phet hath foretold, that for many daies, shall be without a King, a Prince, Hos. 3.4. a Sacrifice an Im [...]ge, an E­phod, and a Teraphim, if not the Iewes? For of them, and none o­ther nation vnder heaven, at this season can it be verified. They cryed crucifi [...], crucifie h m; and let his blood be vpon vs & our posteri­tie: and doth not the curse follow them as they wished? Who so ignorant, but may see it? Or incre­dulous, doth not beleeue it? Cer­tainely, [Page 251] the fell opposition of the Gospell, the successe, not with­standing it hath, and the great portion of the Spirit which is powred on the common people, had we no other arguments, may seale this truth vnto vs, that Christ Iesus is alre [...]dy come,2. Cor. 3.16. and is our onely Lord and Saviour. Pray we therefore for this dispersed and despised generation, that the vaile may be taken from their eyes, and they turned to the Lord. Let vs againe and againe petition the God of all spirits, to open their dark minds, that they may see him whom they haue pierced, mourne, as Hadadrimon in the valley of Megiddo returne to their maker that there may be one sheepe and one sheepheard. The time was, when we were without God, without Christ, and they remem­bred vs; then, in the depth of this their misery, let not vs be vnmindfull of them: but wish vnfeinedly and continually, that [Page 252] Iudah may dwell in the Tents of Iaphet.

Vse. 4 And if Christ Iesus be mans Saviour: Let vs all be acquainted with him, loue him, praise him; And place our whole confidence in him. Who would be ignorant of such a friend? Not affect him of whom he is so much affected? Blesse him, from whom we re­ceiue all good things? And relie on him, who is all-sufficient to re­lieue them that seeke vnto him? For whom doest thou keepe the prime of thy affecti ns? Is any more worthie of them? In whom darest thou fixe thy faith? Man? Or Angell? Who des rues the glorie of this great worke? Any but Christ, who trode the wine-presse alone? And that this doctrin might the more mo [...]e thee to ex [...]cute all obedience due to the Lord Iesus, cons [...]der wi h thy selfe, what it is to be saued.

In the Scriptures Salvation hath a sweet sounde: it, like the [Page 253] nomination of a King, carrieth a great Maiestie with it; the one & other rings a pleasant peale to the soule, as Aarons bells did to the eare in the Sanctuarie. Marke, I pray thee; Is it a small matter, to be sonne in law to a King? Naball made a feast, like a King. The Corinths did reigne as Kings, vn­der this word King, what is not, to be desired, comprehended? Shall we not heare as much of that we haue now in hand? Heare my beloued brethren! Lord! Thou art my s [...]rength, and my Salvation. Behold, I bring you glad-tydings of Salva [...]ion. Let me now goe hence in peace: for mine eyes haue seene thy Salvation. Restore me to the form [...]r ioy of thy Salvation. But because many h [...]are it, f [...]w vnd [...]rstand it; we wil insist a little to vnfould it:

Salvation, strictly taken,Salvation defined. is a preseruation from evi l. God first crea­teth, then conserveth: for a thing must haue a being, before it can [Page 254] be saved. Non Ens is not incident to perdition, damnation. For ac­cidents cleaue to reall subiects, as the Art of Logicke truly teacheth Conserva [...]ion immediatly succee­deth, Creation; and gub [...]rnation, conseruation. For when a thing is, it may be conserued: And be­ing so, governed. Now be it per­son or thing, if kept from evill, it may be said to be saved: Psal 36.6. In this sence the Lord saueth m [...]n, beast; all cr [...]ated things, the which are not consumed annihilat [...]d.

Consider, that the evill from the which he saveth, is or sinne, or punishment; And the former is the cause o [...] the latter. The evill of sin [...]s two-fold; [...]riginall, and actuall: both of which Christ hath freed vs from. For our de­praued nature, thorow the pow­erfull operation of his Spirit, by degrees shall be repaired: And our actual transgr [...]ssions shall be remitted, never laid to our charge. Now for the evill of pu­nishment, [Page 255] it is manifold; some whereof we will mention.

1. The principall is, the wrath and revenging iustice of God the Father, Heb 10 31 into whose angrie hands it is a fearefull thing to fall: For his frowning countenance, like a pinching frost the tender grasse causeth the whole glorie of man to dye, to wither.Rom 5.20 But thorow the death of Christ, of enemies we are made loving friends.

2. A second is, the rigour and cruell heavie threat of the m [...]rall law; Acts 15.10. a burd [...]n that we nor our fa­thers were able to beare; but be­ing imposed, presse vs downe into the lowest depth of the bottomlesse pit. Now Christ hath tooke this yoake from off our shoulder,Mat. 3.15. by fulfilling all righte­ousnesse; so making peace.

3. Another is, the rage and im­placable malice of the Deuill. For our Captaine Christ, Gen. 3.15. hath loosed his strong holdes, 1 Ioh. 3.8. dissolued his cursed workes, bruised his head, [Page 256] and made frustrate his exploites: So that we shall combat with, conquer, overcome him. For doth not the Lambe take our part? Rev. 17.14.

4. The fourth is, the guilt, and sting of conscience, whose worme would haue still knawed vs at the heart, sucked our blood and haunted vs, as the evill Spirit did Saul, 1 Sam. 16.14. till the day of our dis­solution. A [...]ounded Conscience, who can beare it? Pro. 18.14. A byde it? It is the extreamest of all extre­mities: not to be matched.

5. A fifth is, the manie vglie fearefull m [...]shapen form s of death. Hath not the sight of this horrid monster, made the stoutest, strongest heartes to trem [...]le? Was Pha [...]aoh (thinke we) a puling babe?Exod 12.31 Bal [...]hazzar, and Naball, Dan. 5 6. No bodies? Yet hearing of this Sergeant, 1 Sam 25. did not their spirits faile within them? But, thankes be to [...]od, we haue ob­tained victorie, 1 Cor. 15.55. aga [...]nst this guest, thorow Iesus Christ.

[Page 257]6. The last is, from hell: Iob. 10.22. an house of darkenesse, dread, ter­rour;Mat 8.12. where is weeping and gna­shing of teeth. Psal. 120.5 Aegypt to this place, might haue beene a Pa­radise; Meshech and Kedar, Cities of content. Thus you see in parcells (though but in part) what we are saved from. But consider Salvation in his lar­gest latitude, then this is not all. For it is not onely, a preserva­tion from all evill of s [...]nne and punishment: but a procuration of everie good thing; and an ever­lasting tenure in respect of both. For that which maketh mans Salvation compleate, is the con­stant freedome from all the e­vills, Rev. 21.4. with the fruition of all good things which can be men­tioned; Yea much more,1 Cor. 2.9. than eye hath ever seene, eare heard; or hath entred into the heart of man and that for ever and ever.Psal. 16.11

Obiect. But it may be Obiected, that [Page 258] we are not thus saved: For o­riginall sinne is not abolished, actuall prevented, nor the evill of punishment from man­kind remooved: we are also weake in grace, of small abili­tie to doe well, and dwell among the Serpents seede, in a land of warre.

Resol.What of all this? Consider, that the Scripture calleth things which yet are not (for the cer­tainetie thereof) as though they were alreadie consummat,Psal. 2.7. per­fect.

Obiect. Thou wilt further reply, how can this stand with Gods iustice, to deferre a discharge, when by the Suretie his iustice is satisfied, and the full deb [...] dis­charged?

Why not? 1. For when the Law was violated,Resol. the high­est measure of Death and dam­nation was not immediatly in­flicted, but by degrees: may not the Lord then for a season, [Page 259] reserue the libertie of his mer­cie, as he did of his iustice? What letteth? 2. Againe, though Christ vndertooke the payment for mans ransome, and was the Lambe slaine from the beginning; Yet was it not actually discharged, vntill Christ had actually suffered; which was, after mans fall, many hundreds of yeeres. Now if the Suretie deferre the payment, why may not the Creditor the remotion of the punishment an equall season? 3. Thirdly, the promises, as the threats of God, for the times execution of them, are with limitation, reservation. The threat runnes thus: Thou shalt dye: The promise thus: Thou shalt liue: no distinct time being mentioned. Who then hath cause to complaine a­gainst Gods proceedings? At the fulnesse of time, which he with him selfe hath reserved, man shall be saved. 4. And [Page 260] Finally, were we borne with­our originall corruption, kept from actuall transgression, freed from all kindes of afflictions; And should in a moment, par­take of the fulnesse of Salvati­on, we should not so clearely apprehend the iustice and mer­cie of God the Father, the loue and p [...]ttie of Christ our Sure­ti [...], nor the worth of our Sal­vation. What if a father ran­some his child, is it amisse to let him lie a time in bondes? Fetters? No, no: his purcha­sed freedome by that meanes, will be in his apprehension, the more wor [...]h, better welcome, being afterwards inioyed. Thus you haue a glympse, as thorow a small crevise,Ioh 13.17. of your Sauiour whom; and of Sal­vation, what they are: Now blessed are ye, if you make the true vse of them.Prov 3 3. Wherefore, set these things before thine eie, presse them on thine heart; [Page 261] And let them never slip out of thy minde.Psal. 1.2. Was it so great a favour for the Israelites, 2 Sam. 18.3 to haue David for their King? To be freed from the Law of the Medes and Persians? Hest. 8.16. Deliue­red, after seventie yeeres Capti­vitie, out of Babilon? Gen. 33.10 For Iacob to be reconciled, to his angrie brother Esau? Naaman to be cured of his Leprosie? 2 King. 5.15 The poore woman, healed of her bloud [...]e issue? And Nabuchadnezzar, Mar. 5.2.5. to be restored to his kingdome? Dan. 4.36. Than, what is this we haue in hand? What words can suffice, to chalke out the worth of Christs Person? Or mans salva­tion? All mercies, are miseries: all miseries, mercies to it, and him. May not a Christian, vpon a farre better ground,2 Sam. 1 26. than David of his Ionathan, say of Iesus, verie kind hast thou beene vnto me? Make inquirie, is ther [...] none of Gods familie, 2 Sam. 9.1 to whom I may shew fauour for Iesus sake? Exod. 15. [Page 262] Did Moses make a Psalme, be­ing deliuered out of the hands of Pharaoh? Iudg. 5. Deborah sing a song, when Sisera was slaine? The people shout, when the Arke came backe, that the earth rang againe?1 Sam. 4.5. And old Iacob, weepe for ioy, Ioseph be­ing yet aliue? Gen 45.14 Will it then well become Christians, to be sad, dumpish, melancholy, seeing Christ and Salvation be come to their houses? When I cast mine eye, take a strict view of such as are accounted Christians, would be reputed forward Pro­fessors, how they hang the head, fould their armes, fetch deepe sighes and bitter, thinke I then, Ie­sus? Thou art sure but a name; sal­vation but a sound: else why shold men be so dead? So heauie-hearted? May not worldlings, who onely haue their portions in this life, rise vp in iudge­ment against vs? For are not they more merrie? More iocund [Page 263] than we Christians? Whence should this wrong to Christ, this disparagement to salvation proceed? Is the sacred bloud of the immaculate Lamb, exhausted?Heb. 12.24. Doth it not still speake better things, than that of Abels? What? Is Salvat on, worne away? Growne worse, in this last age of the world? Or doe men ima­gine, that now they are borne without soules, as some of H [...]ly-fax Nuttes grow ripe, yet want kernels? Surely we may feare, there be some who thinke so. For what doe our Gallants, but sweare by Iesus: Our poore▪ the shame and staine of our nation, except begge in his name? O Iesus? Thou art little knowne, lesse regarded: And Salvation? Seldome talkt on, nought set by. But O thou man of God, who by experience hast felt the worth of thy freedome, runne to Iesus, hugge him in thine armes, Rom. 16 16 salute him with an holy-kisse, [Page 264] make him the Crowne of thy ioy, and thy onely Com­panion: Builde him a Temple, sing praises to his sacred person, and consecrate thy whole selfe, not a Leg, or an Arme vnto him. 1. Cor. 4.7. For what hast thou, that from him, and by him, and for him, Rev. 4.11. thou hast not received? Christ to a Christian, must be all in all; all in all things. What is wealth without Christ, but rotten stinking dung? Pur­ple, and fine linnen, but pollu­ted menstruous clouts? A stately Pallace? But a verie Pesthouse? I say more; how that all loue without Christ, is but passion, zeale furie, ioy madnesse; And hope but des­paire. All therefore he must be, or we are nothing at all. Wouldest thou be that wise Merchant? Mat. 13. Then sell all the little that thou hast, to buy this Pearle, to compasse this Commoditie. What wealth of [Page 265] more worth? What gaine e­quall to this? Wherfore goe, get thee to Iesus, for the matter of thy iustification. Mixe not thy pud­dle, with his Purple bloud; thy ragges, with his Kingly costly ray­ment; thy best deedes, with his vnmatchable dignitie: Blend not thy Pigeon plumes, with these Eagles feathers; thy sowre gourd, with this swtete Grape, least thy garments defile thee, thy food em­poyson thee; and death be found in the potte. Flee to the foun­taine Iesus, to fill thy emptie vessell with the water of Sancti­fication. Drinke heartily thereof, and be satiate. Shall he saue thee, & want power to Sanctifie thee? Or is the Spirit vnable, vnwilling to apply the whole purchase? Is it safe to thinke, that the se­cond Adam hath not recouerd, what the first lost? And if he haue, shall not we be partakers of it? Then lay thy policie, bend thy might, and endeavour thy [Page 265] selfe, to support his praise, reserve his fame, who hath Saved thy Soule. But, (alas!) many esteeme, prize, value an Hawke, an Hound a Cocke, a Card; a Ruffe, and Cuffe before Christ and Salvati­tion: I say no more of such, or to such; but I wish that ano­ther day, it be not deepely layd to their charge. Amen.