THIS Scripture was of old peruer­ted by Nouatians, to the establish­ing of their desperate heresie, de­nying pardon and place for repen­tance to men falling through infir­mity after baptisme:Ambros. de Peniten lib. 2. cap. 2. and at this day, through misunderstanding, hath proued the racke of many a weake conscience: herein Nouatians against themselues, that they thinke pardon cannot be obtained for any sinne [Page] against knowledge and conscience.Bellar. de iust. lib. 1. Cap. 14. Hun­ [...]ius vbiqu [...]. Of late it hath bene wrested to proue, that euen cast-awaies may be by faith vnited vnto Christ, truely iustified: as truely sanctifi [...]d as Gods owne children, prepared to g [...]ory: with this diffe­rence onely, permanency of penitency, or recouerablenesse in the elect, instability in reprobates. And with as great confi­dence, though lesse probability vrged to proue, that Gods children chosen to saluation, called according to his purpose, may (at least for a time) fall from the state of grace, lose iustification not onely in foro conscienciae, and in respect of feeling, but euen before God: lose sanctification, both in respect of exercise and measure, as also the very habit. The more diligence is required of vs in the vnfolding of it. For the context therefore, it lyeth thus. Cap. 5.12. &c. is set downe a sharpe reproofe of the people, for their non proficiency in knowledge and obedience: that hauing had so long time, & plentiful meanes of bettering themselues in grace, they still stucke in the rudiments, and very ele­ments of Christian Religion. In this Chapter verse 1. is an exhortation to greater progresse: Let vs be led forward to perfection. The Argument perswading it, is layd downe in this text, taken from the danger of standing at a stay: for hereby they hazard themselues to vtter Apostacy and fal­ling from grace receiued. And how fearfull that state is, it here showne, euen desperate and past recouery: wherfore to auoide it, they must hastē to perfection. In forme thus, If by not proceeding we incurre dang r of reuolting, then must we be led forward to perfect [...]on. But the first is true. Therefore &c. The proposition is omitted, and in stead thereof, the proofe is set downe, verse 4.5.6. The assumption taken for granted: the conclusion expressed, verse 1.

Before particulars be pressed, suffer a little to cleare the text from glosses of Nouatians, and others. What their heresie was, is not hard to collect from Saint Cyprian, Au­gustine, Epiph. lib. 2. cap. 59. Epiphanius, & others. Epiphanius most briefly thus expresseth it: Men falling after baptisme can neuer find [Page] mercy or pardon with God. The mitigations that some haue sought out of Ambrose & others, I meane not to si [...], all being in the issue equiualent. What they speake of de­ [...]ying penance and pardon by the Church, was a meere shift and euasion, whereto they were driuen by force of argument: besides that, the Lord ordinarily binds and looseth by Ministeriall power of the Church. Now I hold it a good rule for iudgement of expositions, that is ordina­rily giuen by Diuines: where we find a sence crossing any truth, taught in plaine texts of Scripture, of it wee may say, it was neuer the sence intended by the holy Ghost. Being we now this glosse and inference to this touch.Cyp. Epist. lib. [...]. Cap. 2. & Epist. ad Nouati. Aug. t [...]m. 4. d [...] vt [...]q. mixt. Psa. 89.32.33. Saint Cyprian and Augustine thus re [...]soned against Nouatians, from plaine texts of Scripture my purpose is not to recite their word [...], lest I waste time. Their reasons are these. First, from the promise of God made to Dauid, (perhaps with referen [...]e to Salomons fall) If any sinne, I will visit with the rod, but not remooue mercy. Secondly, from the nature of GOD in comparison to earthly parents: was there euer father found so void of fatherhood, whō the teares of a penitent prodigall hath not made to melt, and that hath not embra­ced the humbl [...] submission of the most gracelesse sonne?Mal. 3.17 Psa. 103.15. Isa. 49.25. I will spare you, as a father spareth his owne son: as a father hath compassion on his children so the Lord on them that feare him. If any father be so obdurate, can a mother forget her child, and not haue compassion on the sonne of her wombe? Though they should forget, yet will not the LORD forget his. Thirdly, from examples of GODS dealing with his children repenting; Dauid, Peter, Israelits. 4. From the fact of God inuiting to repentance such as were fallen. The Church of Ephesus fallen from her first loue; Apo. 2.4, 5, 20, 21. of Thya­tyra, that had committed fornication, and eaten meats sacrifi­ced to Idols, suffered Iezabel to teach and to deceiue: yet are inuited to repentance: shall we say, and not promised par­don? Miseranda fraternitatis irrisio, saith Cyprian. Cyp. Epist. lib. 4. cap. 2. Oh mise­rable [Page] mockage of the brethren, thus to inuite to practise and deny the fruit of repentance; As if a man should say to a husbandman, Go to, vse thy best skill and paines in tilling and manuring thy ground, sow thy seede: but har­uest looke for none. He blunts the edge of industry, through despaire of recompence.Veniam ne­gando incen­tiuum auferūt penitentie. Ambr. de Pe­nit. lib. 5. Cap. 1. And by denying par­don, these take away the greatest incitemēt to repentance.

For this Scripture know wee, there is Lapsus (falling,) and Prolapsio (falling away:) the place not vnderstood of particular slips, but of vniuersall relapsing to a course of impiety.

See we now the second inference, and in the same or­der examine the glosse. Reprobates (they say) may be iustified, sanctified, what not, except saued? Behold a mon­ster in Diuinity; that euer reprobate should be iustified in Gods sight,Cata doran cata diathesin cata meros. or truely sanctified by his Spirit! It is true, something they may haue like it: so like, that themselues and others may thinke them sanctified. Secondly, a dispo­sition & preparation that way they may attaine. Thirdly, some parts of it they may partake:Rom. 8.30 1. Pet. 2.2 2. Thes. 3.13. Ioh. 17.9.19.10. &c. 11.27.28. Poculum im­morcalitatis, quod confec­tum est de in­f [...]rmitate nos­tra, et virtute diuina, habet quidem in se vt omnibus prosit: sed si non bibitur, non proficit. Aug. ad artic. salso impos. Art. 1. but to be iustified in Gods sight, or truely sanctified, and yet be reprobates, these are as [...]ata (me thinks) in Diuinity: for, 1. iustifica­tion & renouation depend vpon election: and they are termes conuertible, elect and sanctified; sanctified & elect. Secondly, what mad man would once dreame, that they can euer be iustified by Christs bloud, for whom he neuer intentionally shed it? We haue a distinction of sufficiency and efficacy: ancient I confesse and true. The saying of Augustine is most true: The cup of immortality that had its confection of humane infirmity and diuine power, hath in it sufficiency to benefit all; but if it be not drunken, it profits nothing. But what is this to the question? The question is touching the intention of Christ, in laying downe his life for a price of redemption, and of God the father, in send­ing his Son into the world, whether euer he had such a meaning as to saue a reprobate: and (me thinks) it is vn­conceiuable, [Page] that the Lord should from eternall decree not to haue mercy, & yet send Christ into the world with purpose to saue a cast-away. Besides, I hold it a true posi­tion, that for whom Christ merited remission of sinnes and the fauour of God, for him also he merited the donation of the Spirit, and the grace of perseuerance, these being all equally parts of his purchase. Thirdly, who can imagine an influence of grace from Christ the head, where is not reall and true vnion with him? and who will vndertake to proue, that euer reprobate is vnited vnto Christ, fith hee lacks first, bond of vnion, the Spirit; secondly, instrument of vnion, liuely faith; thirdly, fruit of vnion,Ioh. 14.17. Act. 13.48. Ephe. 5.23. Ioh. 17.21.22. euerlasting life. It is true, that Christ is head ouer reprobates in re­spect of eminence, not so in regard of influence. And the gifts they partake from Christ, they haue from him as a rich Lord adorning his Church; not as members of his body, by deriuation from the head.

As touching this text, some gifts are here mentioned, illumination, &c. but not such as necessarily imply renoua­tion by the Spirit. The maine is wanting, viz. renewing of the heart to vnfaigned loue of God in CHRIST, which I could neuer beleeue to be in a reprobate.

As to the third inference, that Gods elect children cal­led according to his purpose, may lose righteousnesse, san­ctification, &c. that is more improbably deduced out of this text, then eyther of the former. I will not trouble you with those vsuall distinctions of reality, and sence habit & exercise, substance and measure. Their meaning is, that e­uen such may wholly lose Gods fauour, righteousnesse, sanctification for the time. Now surely if this were so, yet this text of all others is most impertinently alleadged to that purpose, no place affoording plainer proofe of their vninterrupted abiding in the state of grace. For thus I rea­son: It is impossible for any man enlightned, &c. and wholly fallen from grace, to be renewed by repentance: and shall wee say, it is impossible for an elect child of God to rise by re­pentance? [Page] Then sure it were possible they should neuer be saued,Mat. 24.23. but not possible that Gods child should be decei­ued so, as to faile of saluation. It remaines therefore that they neuer fall wholly from grace receiued. What needs more proofe?1. Ioh. 3.9. 1. Pet. 1.23. 1. Cor. 1.8. The spirit is in them semen manens & immor­tals. Immortall? why so? Forsooth (according to these mens glozing) because dying, he reuiues. A strange glosse, nay rather, because he neuer dyeth in them: for so we say, the soule is immortall, because it dyeth not; the body mor­tall, though it rise againe. Shall I adde more reasons? take these from the actions of God. First, confirmation, and establishment in grace eos telous, vnto the end, without interruption.2. Thess. 3.3. 2. Cor. 12.9. 1. Cor. 10.13. De Nat. et dig. An [...]. di. Cap. 6. 1. Ioh. 3.9. Secondly, liberation frō euills, by preuenti­on: in euils, by sustentation: out of euils, by giuing issue.

Would you haue the iudgement of Ancients? I con­fesse they write (most of them) doubtfully in this point: yet who so desires their sentence, let him read what Austine hath De bono perseueranc. soundly for this purpose: and Bernard (if that booke were his) de Nat. et dign tate Ani­diui. alledging to this purpose the place of Iohn: Hee that is borne of God, sinneth not, &c. Because, sayth he, such a man patitur peceatum, non facit: & preuenting that obiection from the fals of Dauid & Peter: of Dauid thus, Charitatis in eo nequaquam facta est abolatio, sed quasi quedam seporatio. As Christ speakes of the woman in the Gospel, She is not dead, Theo. in Luc. 12. but sleepeth. And Theophilact thus paraphraseth the speech of our Sauiour: Quamuis breuitempore concutiendus sis, habet tamen recondita fidei semina: si solia abiecerit spiri­tus inuadentis, radix tamen [...]iue [...], et non deficiet fides tua. He lost his leaues, not his roote.

Lyra. ad locum.For this Scripture some thus answere: impossible, that is, difficult. That good father Latimer much pleased himselfe in this euasion. And it is true, that impossible with Aristotle hath y^t acceptation; but to my knowledge Scripture neuer so vseth it.Amb. de pen. lib. 2. Cap. 2. S. Ambrose a little otherwise; impossible to mā, not to God: that is, impossible it seemes to vs to obtaine, [Page] yet possible through Gods gift:Heb 10.26, 27, 28. but neyther doth Ambr. himselfe sticke to this answere, & the Apostle in another placed, serves the weaknes of it. Some thus: supp [...]sitio [...]s are no positions. And its true, that copulatiues somtimes haue force of conditionals. 2. Pet. 2. But saint Peter plainely affirmes a possibility of reuolti [...]e▪ and I thinke we may yield, these words are no empty bugbeares to aff [...]ight vs with all, but such as intimate a possibility of reuolting: for some men, no questiō for some enlightned &c. for none truly regenerate. And we shall a [...]on heare, that none of thes [...] graces [...] true renouatiō by the Spirit of God. Thus much in the [...]o­ [...]rim for clearing of the text.

Let vs now see the particulars of it. They are chiefly these three. First, necessary of proficiency. Secondly, progresse of a Reprobate. Thirdly, peril of Apostacy. For the first,The first par­ticular in the text. Let vs be led forward to perfection; For it is impossible, if we fall away, euer to be renewed to repentance Fulminat, me thinks, non loquitur His words are not words, but thunderbolts to rouze [...] beck [...]; taking it for granted, that there is no medium, [...] seeming sufficiency & certayne Apostacy, videt scalā Iacob, sayth Bernard: et in scala Angelos, Iacob in a vis on saw a ladder, & on it Angels:B [...]rnar. epist. 255. where was none seene sitting or standing still: but all eyther ascending or descending: to giue vs to vnderstand (Its Bernards glosse) that in the state of this mortal life, there is no meane be­twixt profection and defection: but as we see our bodies al­waies on her growing or decreasing, so must the Spirit al­waies either better it self, or be impaired. But what though the [...]e be defect ōs? Beloued, me th [...]nks, we should [...] e [...] ­ble at the mention of them. Its impossible that [...] such men should be renewed. Behold a most miserable condition. It had bene better neuer to haue knowne, then knowing to turne backe. There is no sinne done in ign [...]rance be­fore calling, but is capable of pardon: Paul▪ blasphemy,2 Pet. 2.21. Manasses his cruelty, Abrahams idolatry, Mary Magdalens adultery. But for Apostacy, that is a sinne irrecouerable, no place for pardon or repentance: God in his iust iudge­ment giuing ouer to hardnes of heart, & impossibility of repentance.

Let me adde one other reason. Its an vndoubted cha­racter of all graces, where they are in soundnes, that they are growing.1. Pet. 2.23. Ezek. 47 If you haue tasted how sweete the Lord is, there will be a desire to increase more and more. There issues from out the sanctuary waters, euen the waters of life: see their encrease. First, to the uncles, then to the knees, then to the loines, afterwards a riuer that no man could passe: The trees growing by this riuer, that bring foorth new fruits accor­ding to their moneths. What should let to interprete, not onely of the progresse of the Gospell, but of the efficacy of Gods Spirit in the hearts of his children? And for par­ticulars,Rom. 1.17. Clem. serom. log. [...]. search and see whether there be any grace sound that growes not. From faith to faith, saith Clemens: The Apostle seemes to speake of a double faith, or rather in­deed of one, but increasing continually, euen to perfecti­on. Infinite might I be this way: wherefore if eyther wee would preuent the danger of Apostacy, or prouide for our present comfort by assurance of soundnes, how need­full is it to be led forward to perfection?

Aug. de verb. Apostol. Ser. 5.Giue leaue then to exhort with S. August. semper adde &c. Be alwaies adding, alwayes walking, alwayes profi­ting. And in any case take heed how we take a stand in this holy way of the Lord, or euer admit of one thought of go­ing backwards. Lots wife, euen for casting an eye backe to­wards Sodem, became a piller of salt, an euerlasting monu­ment of Gods wrath vpon Apostates. The vices then here noted, are: First, standing at a stay. See Heb. 12. And let me apply it to these slowback times. Vbi sunt, saith Bernard, qui descere solent, [...]et. vbi supra sufficit nobis? &c. Where are they that say we haue enough, we will be no better then our fathers? O mo­nache, non vis proficere? Non Vis ergo deficere? Nequaquam: What then? Where I am, I will hold my selfe. Nec peior fieripatior, wee melior cupi [...], &c. Beloued, he could not haue spoken fitlier to the state of these times: Nee peior fi­eri patior, nec melior cupio. Would God it were not the Embleme of our Church. But I leaue this Polypus, & come [Page] to our people.

Marueilous hath God bene in his mercy towards vs in this kingdome, granting vs meanes of knowledge, such as our fathers desired to inioy, but could not inioy them. And as Paul speakes of this people, for the time we might haue bene teachers: and would God it were not so, euen in congregations where the word hath bene most plenti­fully preached, that they had neede to be taught againe the very first principles and rudiments of Christian Religion. I will tell you strange things, yet true; in places where the Gos­pell hath long bene taught, are people notwithstanding found so grossely ignorant of Christ Iesus, that they know not eyther what he is, or why sent into the world, what he wrought to procure redemption, or how they may be par­takers of him. Neyther need we wonder there should be weakenes, where is so grosse ignorance, after such plenti­full instruction.

What then should be the reasons,Impediments of proficiency of this so little or no bettering in grace? One is, Opinion of sufficiency, Semper tibi displiceas, sayth Saint Augustine. No maruell, if there be so little care of proficiency, where there is so proude a conceit of perfection. I striue forward to perfection, Phil. 3.13 sayth the Apostle; what was his spurre? Opinion that he was not perfect. A second is, Comparing of our selues with inferiors or equals, where yet meanes of bettering are not equall. Our fa­thers with their modicum (say some) were saued; why not we? I will tell you in few words, where men commit much, Luk. 12.48. Pro. 4.18. they expect the more; where lesse committed, lesse is expected.

Proceed we, The way of the righteous shineth as the light, that shineth more and more to the perfect day. It was a wonder in Iosua his time, that the Sunne stood still: a greater,Ios. 10.13. 2. Reg. 20 11. Gal. 5.7. Apoc. 2.4. which be­fell in the dayes of Hezekiah, when he went backe so many degrees. Strange, that our Church should stand at a stay; more wonder (me thinks) and horrour also, that shee should go backward. You did run well, (sayth the Apostle) who did let you? I haue a few things against thee, that thou hast [Page] lost thy first loue. Me thinks, when I but mention these things, we should iudge our selues the people here meant. For, what is become of that ancient detestation of Anti­christ, and his corruptions? while we begin to thinke, we may separate too farre from Antichrist, as Antichrist; and to study (as some to-fore) compounding of the two Re­ligions:Cassander when as soone shall we compound light with darknes, Christ with Belial, as CHRIST with Antichrist, Gods pure worship with Popish superstition. Shall I adde this one particular further? let it not be offensiue. Time was, when we knew to put difference betwixt professed enemies, and friends to vs in affection, though peaceably dissenting from vs in some small poynts of iudgement. And then seuerity ran her course against the greatest and most Capitall enemies. How is it now, that Iustice knows no epiegcegan towards friends, & is so full of conniuence towards obdurate enemies? Me thinkes yet, the sword of Magistracy, should be distomos, two-edged; & if it pearce so deepe as the flesh, and bones of friends, it should bee sheathed in the bowels of vnreconcileable aduersaryes.

1. Thess. 5.13. 1. Tim. 5.17. Mortmaine.Let me come now to our people; That singular loue to Ministers, for their works sake, what is become of it? that double honor for them, that labour in the word and doctrine? Moses of old was faine to proclaime a Sufficit, and statutes were once made with vs to restraine ouerlauish contribu­tion. Those were the times of giuing, these are of with­drawing. And (brethren) at y^t first rising of the Gospell amongst vs, how did the kingdome of heauen suffer violence? The word of God was precious in those dayes. 1. Sam. 3.1. As the Israelites when they first saw Manna, cryed out in wonder, Man-hu: what is this so excellent food, that the Lord hath vouch­safed vs? so we of the Gospell, admiring the rich grace of God, that began to shine vnto vs in the face of IESVS Christ. How are we now sated with the plenty of it, and cry out contemptuously, Nothing but this Manna, The world pestered with preaching▪ To say nothing of that temper, which many of vs begin to hold euen in Morali­ties; and to be halfe perswaded, there may be, Virtutis [Page] nimium, too much precizenes euen in morall dutyes, and abstinence from euill. But leaue we these vlcers, & come to the second thing in the text.The second member of the text. The first step of a Repro­bate. The progresse of Repro­bates, for so I iudge it, because their fall is without reco­uery. Their degrees are fiue, First, Illumination, that where­as naturally men know not the things of GOD, nor can know them; walke in the blindnesse and vanity of their minds, embracing errour for truth, darkenesse for light, the Lord thus farre vouchsafeth grace euen to Repro­bates, that they see and acknowledge the truth of Religi­on, distaste errours, discerne, acknowledge, approue that which is truth in Iesus Christ. That Castawayes go thus farre, Peter playnely affirmes, speaking of some men,2. Pet. 2.18, 20. cleane escaped from those, that are wrapped in errours, who yet are intangled againe and ouercome. What need many instances? Come not very Reprobates in the last day professing, that they haue prophecied in Christs name? Mat. 7.22 Mat. 10.1 and was not Iu­das, as his fellowes, instructed in the truth of the Gospel, when dismissed with the rest to preach the Gospell? I might be infinite this way.

How then is knowledge by our Sauiour made a pledge of eternall life? Ioh. 17.3. Ans. Knowledge of God in Christ, admits sundry differences, according to Measures, Mannor, Efficacy. First, there is a confused knowledge of 1 Christ; much like that light,2. Pet. 1.9 Mu [...]pax­ontes. which men poare-blind haue of things farre distant. Such for the most part is the know­ledge of Reprobates. To heare how fluently those men can discourse of the secrets of Nature, how distinctly they vtter things, which naturall reason apprehends, it many times breedes admiration in the mindes of the hearers. But when they come to speake of the mysteries of Religi­on, alas, how confusedly tumble they out their little or no apprehension? that euery man may see they are but smat­terers in the secrets of Christ. The knowledge of Gods children is much more distinct.

Secondly, there is a generall knowledge of CHRIST 2 and Redemption by him wrought; and there is another particular. In generals some castawaies go farre, perhaps beyond the Elect children of GOD. But to Iobs know­ledge neuer came Reprobate.

I know that (my) Redeemer liueth. Iob. 19.25. Gal. 2 20 Ps. 66.16. Phil. 3.10 to Pauls neuer, Christ lo­ued (me) and gaue himselfe for (me.) neuer to Dauids, I will tell you what he hath done for (my) soule. Thirdly, there is a Knowledge consisting in Theorie; there is another which 3 is ioyned with sence and experience; when we know and feele the power of Christs death,Phil. 3.10 and the vertue of his re­surrection. In the Theoricall excell the wicked, not so in the Experimentall.

4 Lastly, there is an Idle and vnfruitfull Knowledge; there is againe a Knowledge that is mother of holy obedience. 2. Pet. 1.8 1. Ioh. 3.3 And this distinct, particular, experimentall, practicall Knowledge is that, that vndoubtedly accompanieth saluation.

Let me apply it thus to these times, full of science, voyd of conscience; wherein how many blesse them­selues in this that they know, and yet know not, in what poynt of knowledge they out-strip a Reprobate? Try thē the light which is in thee, whether it be more, then may be in the children of darknesse. For which purpose, to the former distinctions adde also these two characters. Looke first, If Humility be ioyned with Knowledge. Knowledge (vn-sanctified) puffeth vp the heart,1. Cor. 8.2 and makes it swell with contempt of our Brethren. Now would God there were not too euident footsteps of this vncharitable despi­sing our brethren! How are our papers stuffed with con­temptuous speaches of them? English diuines, Nouices, A­becedaries in diuinitie, are now the best speaches we can affoord our fellow-labourers, perhaps lesse trauelled in the Ancients than our selues, yet as fruitfull in their mi­nistery, as they, y^t to them selues seeme greater Clearks. Alas (beloued) who hath seperated thee? or what hast thou, which thou hast not receiued? eyther what piety teacheth, to vpbtaid with Ignorance those, who haue not reached to thy measure of scorning Knowledge? Ignorance (if any) would be pitied, not insulted ouer, especially in Brethren.Pro. 10.21. Consider secondly, whether there be in thee a desire of Communicating. The lips of the Righteous feed ma­ny, [Page] saith Salomon: and againe,Pro. 15.7. The lips of the wise spread abroad Knowledge▪ & knowledge, where euer it is in soūd­nesse, is as new wine in vessels desirous of vent. What then may be thought of those Seraphicall Doctours (as they would seeme the onely Gnasticks of these times, for whose profound learning, no one soule can say he is the better?

But I hasten to the next step.The second degree. Haue tasted of the heauen­ly gift. To omit the coniectures of others: This heauen­ly gift I take to be Iesus Christ, with those treasures of wis­dome and righteousnesse, which the Lord hath stored vp in him, and tenders to euery of vs to be receiued by the hand of faith. If thou knowest the gift of God, and who it is, that saith vnto thee, &c. Ioh. 4.10. These latter words some take exegeticos, intimating that this gift, noted with that exoke, is Christ Iesus himselfe, made to vs of God, wis­dome, righteousnesse, sanctification, and redemption. Com­pare herewith Rom. 8.32. This then is the thing, which the Apostle affirmes, that euen Reprobates attaine vnto; viz. An ouerly apprehension of the excellency of Christ Iesus, and the blessed estate of those, that are made partakers of him by faith: they may see, what is the comfort of re­mission of sinnes; of a conscience sprinkled with y^e bloud of Christ; of free accesse with confidence to the throne of grace. As Agrippa hauing heard Paul deliuer the summe of the Gospell, the humiliation and glorie of Christ, the benefits thence accruing vnto vs, as one rauished with the excellency of these things, cries out:Act. 26.28. Almost thou per­swadest me to be a Christian. And Balaam, that wretch, beholding the blessed estate of Gods people, desirous to partake with them in happines, passionately thus prayes: Oh that my soule might dye the death of the righteous, Num. 23.10. and my latter end be like his!

What is then the difference, betwixt the sweetnesse, which Gods children find in Christ, and that which the Heires of perdition apprehend? Ans. A child of God, [Page] seeing the excellency of Christ Iesus, values him at so high a rate,Scobala, Phil. 3.8. as that for winning of him, he accounts all things dung and dr [...]sse, what euer profit it lose him, what euer trouble it gaine him, he striues as for life and death to be partaker of him. Ep [...]st. 1. ad Isehodor. That pious cruelty, Saint Hierome speakes of, you shall see in him; If father, mother, wife, chil­dren, any thing lye in his way to hinder him from Christ he treads all vnder foot for Christs sake, and loues not life vnto death, hauing once tasted of the sweetnesse of his bloud, desires to drinke deeper of it, yea though much bitter­nes of the Crosse be therewithall mingled. With Hypo­crites it is farre otherwise: if wishing would winne him, they would not want him: or if together with him they might enioy the pleasures of their sinnes, nothing should be more welcome. But to sell all for Christ and his Crosse, to exchange the treasures of Aegypt for his rebuke, this is an hard saying: no Reprobate can endure it.

The third degree.The 3. step in their progresse followeth. Partakers of the holy Ghost. Some hereby vnderstand Renewing: I would beleeue,Ioh. 14.16. Ioh. 4.14. but that Christ tells me, He the Renewing spirit a­bides for euer, is immortall seed, a Well of liuing waters, springing vp to life eternall. What then is the holy Ghost here mentioned? and how farre are they partakers of him? Ans. What if we vnderstand it of those extraordi­nary gifts of the spirit, whereof in the history of the Acts is frequent mention? Learned Interpreters seeme not to dissent. But let me adde something more: Other gifts of the Spirit there are, which Reprobates partake; of kinne (perhaps) to sanctification, but yet not sanctifica­tion.2. Tim. 1.7. Rom. 8.15. Heb. 12.17. 1. That spirit of Compunction and Feare how many Cast-awaies are possessed withall, howling euen with the voice of Dragons for their sinnes, as causes of that hor­rour wherewith their Consciences are surprised? 2. Out of this Feare flowes an excellent measure, Externall refor­mation and restraint; so powerfull, as (were it not the Issue discouers Hypocrisie) thou wouldst sweare they were true Nathaniels, right Israelites indeed. 3. Yea more [Page] then this, A wonderfull seruency of zeale for the Lord of Hostes. Come with me and see the zea e that I haue for the Lord, sayth halting Iehu, 2. Reg. 10. 16. 4. And to con­clude) with how many holy motions are such men inspi­red? how often heare they that voice behind them,Is 30.21. This is the way, walke in it? yea purposes also conceiued, to follow the spirits guidance?

In this point therefore, wherein do Gods childrē go be­yond them? Ans. That alwayes is accomplished in the Saints, which S. Paul prayeth for the Thessalonians; that they are sanctified throughout; in their whole spirit, 1. Thess. 5.23. and soule and body, and that especially in them is eminent, Their hearts are renewed to an vnfayned l [...]ue of God in Christ Iesus; so that whatsoeuer they do in Gods seruice, proceeds frō this fountaine, Loue of God in Christ, 2. Cor. 5.14.

Followeth their fourth staire.The fourth degree. Luk 2.10. Rom. 10.15. Haue tasted of the good word of God. I like that exposition. The good word of God, that is, the Gospell, that tidings of good things, and great ioy to Gods people. For herewith are the wicked affected euen to re­ioycing. They receiue the word with ioy, Mat. 13.20.

Now (briefly) the differences betwixt them and Gods children in reioycing are these. 1. Grounds of ioy in the 1 Reprobates, are carnall; deepe mysteries, things nouellons and rare much affect them, as Athenians, Act. 17.20. Mar. 12.37. 2. Misunderstanding: the promises rauish them, the 2 Conditions are distastefull; Restraints vncomfortable. As to malefactours in prison, the tydings of a generall pardon after a Parliament, how welcome is it? the preface espe­cially runnes merrily; It pleaseth the King of his mercifull inclination, to pardon all faults, and offences. But when the restraints come in the after-clause, Except murther, Treasons, and Burglaries, &c. how is all that ioy turned into mourning, and murmuring at the grace of the Par­doner, from which they are excluded? 3. This ioy ari­seth suddenly, like a flash of lightning:Mat. 13.20. Incontinently (saith our Sauiour) they receiue the word with ioy. Whereas neuer was child of God suddenly brought frō Hell to Heauen, [Page] from the discomfort of a wounded conscience, presently to 4 reioyce in the Gospell. 4. As suddenly wrought, so as sud­denly and irrecouerably lost; whereas the ioy of the Saints 5 is durable, Ioh. 16.22. 5. This sweetnes once tasted by a child of God, by an heart seasoned with grace, so affects them,Pro. 23.23. that all things are sooner parted with then the Gos­pell. An Hypocrite likes well of the word, ad haras vsque, till it touch him in his earthly profits▪ howbeit, rather then the s [...]ine should perish, Christ himselfe shalbe entreated to depart out of their Coastes, Mat. 8.34.

The last degree. Caieton ad locum.The highest pitch, they can reach vnto, remaines. Ta­sted of the powers of the world to come. Caieton (me thinkes) well aymes at the meaning. To taste of the powers of the world to come, (sayth he) is, when a man for the world to come, for the future resurrection, and the last iudgement, begins to set vp the regiment of the soule ouer the body. Thus speaks hee like a Philosopher, of flesh and spirit. Let me adde some­thing for more distinct explanation. Men are sayd to taste of the powers of the world to come, when as the meditation of the life to come, beginning at the last iudgemēt, works powerfully in their hearts. How powerfull this meditatiō is,Luk. 13.24. we may see in many seeking to enter, but not being able. Take for instāce those poore soules in y^e Church of Rome, drunken with the wine of that harlots fornicatiōs. What volū ­tary macerating of the body, distributing their goods, a­bandoning the world, see we in them, and all to purchase their heauen? Neuer were the Priests of Baal more zea­lous for their Idoll, then these for themselues, to winne saluation. And shall we say they enter? If any man so thinke,Rom. 9.31, 32. I may commend his charity, but shall neuer ap­prooue his iudgement. Heare the Apostle, Israel, which followed the law of righteousnesse, attayned not to the law of righteousnes. Wherefore? Because they sought it not by faith, but as by the worke of the law.

The application is easie. And though I will not say, but that some man holding iustification by workes in [Page] theft, may perhaps be saued: yet this I think I may be [...]old to affirme, whosoeuer holds it in hypothesi for his owne par­ticular, a Iew, or Infidell may be saued as soone as he.

What is then the odds betwixt Gods child, and a re­probate in this behalfe? Ans. A Reprobate makes himself the onely or principall terme of his intention in all his performances; nor otherwise can desire Gods glory, then as subordinate to his owne benefit. A meere mercenary affection shall you see in all such: no one thing done of loue towards God, or with sincere desire to glorifie his name. Gods child, though he vseth meditation of salua­tion as a spurre to obedience, yet beholds something be­yond it, more to be desired; that is, That God in all things may be glorified. And if euer the question could come be­twixt Gods glory and the saluation of his soule, whether should be preferred,Rom. 9.3. rather had he be Anathema from Christ, then that the glory of GOD should be impeached. Its an excellent speach of Bernard, Bernard. de diligendo Deo. cap. 3. Non sine praemio d ligi­tur Deut, etsi abs (que) praemit intuitu di [...]gendus sit. and againe, Vacua [...]am (que) vera charitas esse non potest, nec tamen mercena­ria est. And this is the vndoubted character of our adop­tion, and regeneration to that immortall, vndefiled, and ne­uer-fading inheritance, reserued for vs in the heauens.

Now (brethren) for closing vp of this point,Application. 2. Cor. 13.5. giue mee leaue to exhort, as the Apostle doth; Prooue your selues whether you be in the faith or no; examine your selues. Hee doubles the exhortatiō, because its a matter waighty, and of most difficult performance▪ and Peter, 2. Pet. 1.10. Giue diligence to make your calling and election sure. Beloued in Christ Iesus, its no so ordinary a grace, as we commonly imagine, to be assured of saluation, or adoption. For behold, how many great things euen Reprobates attaine vnto! Knowledge of the mystery of Christ; apprehension of his excellency; worthy gifts of the holy Ghost; reioycing in the Gospell; many powerfull effects of the world to come; and yet are neyther chosen to saluation, nor indeed truely regenerate to a liuely hope [Page] in CHRIST IESVS. Alas (beloued) how many are there amongst vs, boasting of vndoubtfull assurance of saluation, that neuer reached to this scantling of Re­probates!

I say therefore againe, Proue we and examine ourselues, sift we these deceitfull hearts of ours to the bottome, that we may attaine some measure of wel grounded assurance, that we are the sonnes of God. Let this also be the touch­stone which the Lord seemes to commend vnto vs. Com­pare we our measure of grace, with that wee find Re­probates to haue attained; nor let vs euer please our selues in any one, till we can say of euery one, Herein yet I goe beyond a Reprobate: Thus farre could neuer cast-away ascend. What if wee haue the knowledge of Christ? what if faith, so that wee could remoue mountaynes, and want obedi­ence? Can that knowledge saue vs? can that faith assure vs? Behold, euen Reprobates alleadge for themselues; Lord, Mat. 7.22 haue not wee prophecied in thy name? and in thy name cast out Deuills? yet heare their vncomfortable dismissi­on, Depart from me, I know you not. What though wee haue seene the excellency of CHRIST IESVS? can wish, as Balaam, our soules may dye as the righteous? what if we lament, with Esau? take thought with Iudas, and wish our sinnes had neuer bene committed? yea, what if our outward life be reformed and amended, and actions performed, sauouring of vprightnesse and zeale for the LORD? haue not Reprobates (I pray you) gone euen thus farre?

Nor let any man say, that this is a desperate and an vncomfortable doctrine; It is so, (perhaps) to presumers, while such: but tends in the issue to the greater and stron­ger comfort and consolation of GODS chosen e­lect. Hee hath comfort indeed, that hath such as will hold out in the day of their temptation and triall. I neuer liked that Academicall Acatalepsy in this point of Gods loue and purpose to saue; for men to hang like [Page] meteors in the aire, betwixt Heauen and Hell, doubtfull hope and slauish feare.Bernard Ep. 190. Academicorum sint astimationes istae (saith Bernard) quorum est dubitare de omnibus, scire ni­hil. Let vs leaue these thinkings to Academicks, whose pro­fession is to doubt of all things, and to be certaine of no­thing.

They may make men hypocrites, can neuer worke soūd and sincere obedience. We loue God, 1. Ioh. 4.19. Rom. 5.5. because he loued vs first. And it's impossible to loue him, till we haue his loue shed abroad in our hearts by the holy Ghost. And let men say what they will, that it destroyes all care of good life, this yet is the truth; Thou neuer begin rest to liue well in­deede, till thou know,Heb. 11.6. that thou and thy workes are ac­cepted with God, and shall certainely bee rewarded. Then runns a man chearefully in the race of Christianity, when he knowes he runnes not at vncertainties. 1. Cor. 9.26. And it dulls the affection in well-doing, while we are ignorant, or doubtfull of our reward. But yet there is another rocke, as dangerous as this, at which many a soule makes shipwracke; that is, Presumption. Yea I dare say, more perish by presuming, then euer did by despairing. There­fore I say againe with Peter, Bee diligent to make thy cal­ling and election sure; and know, it is possible to attaine as­surance, but thou hadst neede bee diligent; God is not prodigall of such graces, as do accompany saluation.

The last thing remaines; namely, The perill of Apostasy. The third spe­ciall branch of the Text. It's impossible for men thus enlightned, &c. and falling a­way, &c. to be renewed to repentance. Let vs first waigh the termes, Falling, Impossibility, Repentance.

Of fallings there are three degrees. 1. Lapsus; parti­cular slips, or foiles, that euen Gods seruants take in wrest­ling against sinne. Secondly, Declinations, or ebbings, (as I may terme them) of GODS grace in their hearts. Thirdly, Relapsing and falling away to a course of im­piety.

Gal. 6.1.As touching particular slips, which Paul calles Parap­tomata, we heard before what Nouatians taught, that euen these after Baptisme were irrecouerable. Being prest with diuers instances of Gods Saints, of whose repentance we read, as well as of their falles, and with those Scriptures, which testifie our common infirmity, and Gods readines to shew mercy; at length they begin to restraine it to some particulars; as 1. Fornication. 2. Idolatry. 3. [...]eniall of Christ in persecution. These they taught, to be sinnes of so high a Nature, as admitted no pardon, nor possibili­ty of repenting. S. Augustine thus dealt by instance from poynt to poynt.Lib. quest. de vtroq. testa. mi [...]m. For fornication we haue (saith he) Dauids example. He might haue sayd, for in [...]e t itselfe Lot. And lest any man say, This was in the old Testament true, not so in the new; besides that (as Augustine obserueth) it is incredible, that in this day of grace Gods mercy should be scanted;2. Cor. 2.7, 8. 1. Cor. 5.5. what say we of that Incestuous person, for whose restoring againe into the Church, Paul himselfe becomes a Petitioner, and testifies, that his deliuery vp to Sathan was to this end, that his spirit might be saued in the day of the Lord Iesus?

As for Idolatry, the same Father thus reasons from the Lords fact, inuiting a people deeply ingaged in this sinne to Repentance, and proclaiming pardon: Quos vti­que ad paenitentiam Dominus non horta [...]etur, (saith the bles­sed Martyr,Cipri. ep. lib. 4. ep. 2. ad Anton. and Bishop, Saint Cyprian) nisi quia poenitenti­bus indulgentiam pollicetur. The Lord would neuer exhort vnto Repentance, were it not that he (not onely purposed, but) promised also pardon to them repeating. He might haue added, as in other places, the promise of God to the Iewes, Ezek. 36.25.

And for deniall of Christ through infirmity, how plaine an instance haue we in the Apostle Peter, Mat. 26. denying, yea abiuring Christ Iesus through feare of persecution, yet brought to Repentance, [...]mb. de P [...]it. lib. 1. [...] 3. and receiued to mercy? And as holy Ambrose speakes, Numquid eadem est causa eius qui [Page] sponte negat, et eius quem tormenta inclinauerint ad sacrilegi­um, non voluntas? Againe, Vicit eos poera non auertit perfi [...]ia. Idem ibid. cap. 4. Item, Ipsius Diaboli de huiusmodi lap is si requiramus senten­tiam, nonne videtur dicere, Populus hic labits me honorat, cor autem eorum longe est a me? Gal 6.1. And what meanes the Apos­tle, to bid Restore those that are ouertaken by infi mity, if there be no hope of restitution? And the beloued Dis­ciple, hese things I write, that you sinne not; 1. Iob 2.1. Epi t. qua supra. but if any sinne, we haue an Aduocate with the Father, &c.

To leaue therefore this same Caninam herein, as Cypri­an termes it, indeed the murtherer of the Brethren: Sinnes in this question we must learne thus to measure, not so much b [...] the quantity of the matter, wherein they are com­mitted, as by the greatnesse of that malice whereout they issue. The se ves blasphemy was therfore vnpardonable, not because [...]lasphemy, but because ex maleuolentia, saith Augustine iudicially.Aug. vbi sup.

A second degree in falling, which is also recouerable, is that, which I tearmed Declination, or Partiall decay of the graces of God for a time, in respect of their sensible operation. Hereof read what the Spirit speakes to the Church of Ephesu; Thou hast left tby first loue, Apoc. 2.5, 6. he meanes that feruour of affection, which before they had euiden­ced. Yet repent and do thy first workes, there is hope of retaining thy Candlesticke.Phil. 4.10. Paul saw a winter of the Phi­lippia [...]s loue, yet liued to see their care spring and blossom afresh. And who is there, euen of the most perfect, that feeles not these ebbings & slowings of Gods grace with­in him? What then is that Falling so desperate, here men­tioned? Ans. It is that totall Relapsing from grace receiued. I cannot in fewer or more pithy termes expresse it, then Master Iunius hath done before me, thus;Paralel. lib. [...]. Cap. 6. when as a man falles, 1. Totus, 2. Ex toto, 3. In totum: The whole man in iudgement, will, affections, actions, from all grace, to all impious enormityes. Saint Peter thus, When a man turnes away from the holy Commandement giuen vnto him, 2. Pet. 2.21, 22. is againe [Page] intangled and ouercome, returnes like the Dog to his vomit, and with the Sowe to her wallowing in the mire. The Repen­tance of such men, so falling, is impossible.

Impossibility is of 2. sorts: one Absolute: the other ex hypothesi. Absolutely impossible it is not, they should be renewed; for what contradictiō implies it? But supposing the vnchangeable wil of God to y^e contrary: so it is impos­sible they should euer repent; because y^e righteous Lord hath determined thus to punish their malicious desertiō.

Repentance.) they may come perhaps ad metamelegan: so did Iudas;Sap. 5.4. and if the damned in hell befoole them­selues for impiety, why may not these men come to such an after thought-taking, and wish, that their sinnes had neuer beene committed? But to a godly sorrow and change of their minds, ad metanogan it's impossible they should euer be renewed.2. Pet. 2.21. Therefore saith Peter; It had bene better neuer to haue knowne, then after Knowledge to turne backe: And their latter end (because more hope­lesse, therefore) worse, & more discomfortable then their beginning, that is, then their state before Calling.

Will you now see the equity of this will in God? weigh 1. their fact in it selfe. 2. Compare it with y^e courses of mē, such as we all hold equall. For their fact, They crucify to themselues againe the Sonne of God, & expose him to infamy.

The Scripture vseth to implead our actions, not so much considering their euent, which the Lord by his power vsually disappoints, as waighing our intentiōs, and the nature of our deeds, in themselues considered. Ex­ample.1. Cor. 8.11. By thy meat shall thy weake brother perish, for whom Christ died. Vnderstand it not of the euent, but of the Na­ture of the action. So here, the Lord Christ (indeede) risen from death, now dieth no more, but liueth for euer clothed with maiesty and honour. Yet, for that their facts in themselues considered, are semblable to the cursed cruelty of the Iewes, they are sayd againe to cru­cify the Sonne of GOD. What? to make Christ [Page] our pack-horse for our wilful sinnes? to frustrate (as much as in vs lieth) the end of his death? to draw him downe againe from Heauen, to make new satisfaction for our presumptuous rebellions? to fill the mouthes of Pagans with blasphemy of that holy name, after which we are named? What had the Iewes cruelty more execra­ble in it? Such Mis-creants, who will not say, but they are iustly depriued of the benefit of Christs sacrifices and perish eternally in fearefull expectation of vengeance, Heb. 10.26, 27. and of violent fire to deuoure them? Againe, Compare the Lords dealing with that, which we all coūt equal amōgst men.

When a man hath spent the vtmost of his paine, and cost, and s [...]ill in manuring his ground, hoping to reape benefit by his industrious and costly husbandry, yet finds no crop, but thornes and briefs; say we not of such soyle, that it deserues not the second paynes of the owner, but to be left as a Desart, and dwelling for wild Beastes? yea, to be accursed for euer, and deuoted to the fire? And when the Lord hath laboured with such barren hearts, ploughed vp their fallow ground, sowne the seedes of e­ternall life, watered them with the dew of heauen, lookes (as iustly he may) for fruits of obedience, reapes none but the cursed fruites of contemning his graces and wil­full Apostacy; is it not equall with the Lord, to giue hard­nesse of heart? to destinate to destruction, neuer to be recouered? This is the righteous Lords dealing with A­postates; this the recompēce he reapes, for all his paines bestowed on them. Holy therefore, and iust, and equall is this will of God, in giuing vp such to hardnesse and im­possibility of repenting.

Now (Brethren) we haue heard the meaning of the Text, we haue seene the truth of what is here taught,Application. with y^e equity of this iudgemēt of God vpon their soules: Let me now exhort in the Apostles words,Heb. 3.12. Take heed (I say againe take heed) lest there be in any of vs an euil heart, and vnfaithfull, to depart from the liuing God. Surely, except the Lord should presently send vs downe to the place of our iniquity, where is payne endlesse, [Page] easlesse, & remedilesse, he could not inflict a greater iudge­ment, then thus to permit vs to Apostasie. And let no man say, this caueat concernes not him: If any man seeme to himselfe to stand, 1. Cor. 10.12. let him, (of all others) take heede, lest he fall. Yea, I would to God, there were not too euident tokens, I say not of Apostasie, but of declinings at least to a worse condition, in many of vs. There is beside this v­niuersall reuolting, another kind of Apostasie, which we call partiall, a fearefull incliner to this irrecouerable conditiō: And it is of three sorts. 1. in Iudgement, 2. in Affection, 3. in Practise.

1 In Iudgement, when a man, in some particulars, falls frō the soundnes and sincerity of iudgement. The Apostle layeth this to the charge of the Galatians; that hauing bin rightly instructed in the meanes of iustification and salua­tion,Gal. 1.6. & 3.3. they were presently carried away to another Gospell; and hauing begun in the spirit, would be perfected in the flesh. And are there not euidences ynow of such Declinings in many of vs? We were wont to haue our Schooles and pulpits ring of this truth,Apoc. 18.4. The Pope is Antichrist, Rome Ba­bylon, and that whosoeuer wilbe saued, must forsake communi­on with her. Of late we haue be thought our selues of a new See for Antichrist: new Rome, rather then the old; a new Citty, set on seuen hills, neuer dreamt of till of late, discouered by Popish Geographers. But blessed be God that hath directed the heart and pen of our learned Soue­raigne,M [...]it. pref. prefix. Apol. so graphically to be be paint him by his place, pro­perties, time of reuealing! &c. So that now (I doubt not) Antichrist shall againe be Antichrist, Rome Babylon, and our people exhorted, not so much to bethinke themselues of returning to Rome, as their mother, as to flye frō that scarlet whore, made drunk with the bloud of Gods Saints. We were wont to be taught iustification by faith onely, with­out workes of Nature, Law, yea or of Grace it selfe. Shall we not say, they decline apace, that will haue workes en­ter Iustification, tincta sanguine Christi▪ died red in the bloud [Page] of Christ? Auricular Confession we were iustly taught to detest, as a snare of mens Consciences, a burthen not to be indured by Christians. How then say some amōgst vs, there needes no more but a modification? separate some few abuses in the maner, the thing may well be restored in the Church. These are strange declinations: GOD graunt, not fore-runners of greater Apostasy.

In affection, when the heat of our zeale for God, & loue 2 of his truth is abated in vs.Apoc. 2.4 I haue a few things against thee (saith the Lord to the Angell of Ephesus) that thou hast left thy first loue. Shall I say, the Lord hath a few things, and not rather many against the Church of England, for leauing her first loue? where it that ancient seuerity and strict hand ouer Papists? of whom I may well say, They are generally of the slauishest nature of any mē vnder the Sunne; the very children of Hagar; a little of her Masters indulgence what insolency workes it? longer then she feeles the rod of her mistresse, ouer-insolent. And who euer saw the fruite of lenity this way, that the number hath bin any way abated, and not rather increased by forbea­rance? How odious once was that Idoll of the Masse? when, if men would needs adore it,Ezek. 8.12. Hos. 4.13. it must be in the cham­bers of their Imagery, made in the walles. Now (if Fame bee not too foule a lier) on euery hill, vnder euery greene tree, may the louers of the whore commit their fornications; yea, euē in London, the eye of the Land, no where more frequent.

In Practise: when in manners we grow more disso­lute,3 and leaue our strictnes. And here (beloued Christi­ans) where should I begin to complaine? that which Isaiah speakes of Israel in respect of Gods Iudgements, is it not as true of Englād in regard of her sinnes?Isa. 1.6. The whole head is sicke, & the whole heart heauy; from the crowne of the head to the sole of y^e foote there is nothing sound, but all full of swel­lings and putrified sores. The Court and City full of effemi­nate delicacy; the Country of hellish profanenesse; Ma­gistrates [Page] shamelesse in bribery; Ministers euen benum­med with idlenesse; the people generally become Liber­tines in Religion.Gal. 5.7. Beloued, yee did run well, who hath let you (still) to obey the truth? Courtiers were wont to ac­count Religiō their glory, & he was of old esteemed most honorable, that was most carefull to promote the Gos­pell. How now begin they to cast lots for Christs coate, and to share amongst them the portion of Leui? Gen. 47.22. things which amongst the barbarous Egyptians were accounted holy? And when (till now) lacked the English Court some Tribunes of the people, carefull to keepe from thē ouer-grieuous impositions? How do all men seeke their owne?Mich. 3.2. Is. 1.21. and almost pluck off the skinnes of the people? How is the faithfull City become an harlot? It was full of iudgement, and Iustice lodged there; but now they are become murtherers; their siluer is become drosse, their wine mixed with worse then water. It was wont to be reckoned the blemish of Germans, to be giuen to bowzing; Is it not so, that what was wont to be their shame, is now accounted our glory? to be mighty to drinke wine, & strong to powre in strong drinke? To say nothing of that presumptuous and euen defended prophanation of the LORDS Sabboths; that rifenes of Oathes,Ie. 28.10. euen in these dayes, when the land mournes for them. Are not these then apparent euidences of our decli­nings? And as I sayd ere-while, God graunt they be not harbingers of greater mischiefes.

Preseruatiues against Apos­tasy▪ Speciall.I will draw now toward conclusion, some few preser­uatiues onely against this fearefull downfall shalbe pre­scribed, and then an end. These, some of them concerne men of publique place, Magistrates and Ministers; some, euery of vs, euen priuate Christians.

For Magis­trates.As touching Magistrates, they are or should be, pil­lers of the people, and meanes especially to support thē. And first, by vigilancy. That charge of the Apostle giuen in generall to Gods people, belongs by an exoche to men in authority.Heb. 12.15. Take heed that no man fall away from the [Page] grace of God. see another caueat Subordinate, Let no roote of bitternes (whether in doctrine or maners spring vp and trouble you, lest thereby many be infected. Know you not, Gal. 5.9. that a little leauen leaueneth the whole lumpe▪ sayth he againe, pointing at corruption in doctrine, which same sentence is also applyed to euill example in life; 1. Cor. 5.6. Belo­ued, these are the things, requiring the speciall vigilancy and care of Magistrates. We haue bin taught, not by Ter­tullian onely, but by the Lord himselfe,2. Tim. 3.16. to reuerence the fulnes of the Scriptures. If any now shall arise, and deny the sufficiency of them for determinations of all controuer­sies in substance or circumstance of Religion, let y^e Church officers hold and censure him, as a Destroyer. Wee were wont to exhort our people, old, young, men, women, to diligent conuersing of the Bible: If any shall attempt to make enclosure of this common benefit to the Cleargy, let him tast the seuerity of Ecclesiasticall discipline. These are Gangrenes (indeed) in the Church, & such speaches as will encrease to more vngodlynes. 2. Tim. 2.16.

The like I say of euill examples in life; if any such arise, thither let the Magistrate hasten to restraine them. Cor­ruptions in iudgement slow commonly from neglect of good life.1. Tim. 1.19. They haue put away good conscience (sayth Paul) and then as concerning faith make shipwracke. This exhor­tation is often vsed to the Magistrates of this place; Wee heard the last day of 4. capitall sinnes, raging amongst you: my purpose is, to insist in one onely, which (if any o­ther) is the bane of all grace in the heart: that is, Adultery. whoredome and wine, &c. steale away the heart. And it's true,Hos 4.11. Adultety and Idolatry, they are contiguous vices: they were the very bane of Salomon, the wisest King that euer raigned ouer Israel. And if my little obseruance de­ceiue me not, the great sinne, as of this Land in gene­rall, so of this City especial. I come not oft into your City; yet let me tell you what I saw in my very entrance vpon your suburbs: A woman, right of a Courtisans behauiour, as Salomon describes her;Pro. 7. at whose gates (alas) [Page] how many young spend-thrifts waite, as weary of their patrimony and soules saluation? Right honourable, might it please you to be aduised, to obserue the wayes of such strumpets: These are they which, of all others, encrease transgressions amongst men: these the Deuills very netts and snares, wherein (alas) how many are entangled euen to destruction? & for this (no doubt) is the Lords dread­full visitation still vpon vs,Ier. 5.7, 9. because men committed adultery, and assemble themselues by companies in the barlots houses.

The Country likewise swarmes with idle, ignorant, scandalous Ministers. yea, I am perswaded, all those E­missary Seminaries, that haue come vnto vs from Rome, neuer did halfe that harme in alienating our people from the truth, that these haue done by their enormous beha­uiour. It's thought, our petite dissensions are great cau­ses of hardening in Popery: It may well so be. Howbeit this I dare affirme, they were neuer so great obstacles to the course of the Gospell, as the loytering, vnlettered, dis­solute amongst the Cleargy. Now Lord, that euer Brow­nists should haue cause to say of our Church; She held it a piaculum, not to weare a surplice, and a veniall sinne, to be a lewd-liued Minister!

Shall I adde (sith I haue begun) one thing more, that may concerne Authority?2. Par. 17.8, 9. Of I [...]hosaphat it's sayd, that when he went to plant Religion amongst the people, and to preuent Idolatry, he sent Leuites abroad into the cities of Iudah, to teach and instruct the people in the wayes of the Lord. Beloued, we haue a good-will (it seemes) to stop y^e sprea­ding of Popish superstition; many good proiects we heare of (to our great comfort) for that purpose: sospitet Deus! I pray God prosper them! yet giue me leaue to aduise, that the principall be not neglected, I meane, furnishing our Congregations with able and industrious teachers. I may boldly speake it, It's neither seuerity of discipline, nor acutenesse of writing, nor ought else preuailes so much to roote out these stinking weedes of superstition, [Page] as the paines and diligence of learned & well-liuing prea­chers. Let me therefore with reuerence aduise my Supe­riors, that care may be had to furnish our people with able Pastors, that may feede them with knowledge and vnder­standing, and if the present store of Conformers serue not, might I not (in compassion of the Churches necessity) wish some conn [...]uēc [...] at those, that dissent frō vs in iudge­ment, for matters of circumstance, whilst yet they carry themselues peaceably in the Church? The Lord would not haue Canaanites at once cast out,Exod. 23.29. lest the wild beasts should increase vpon his people. Suffer me then to plead for Israelites, that it may suffice them to lacke liuing, and the Church not be depriued of their paines: at least let them helpe to be are our burdens, and draw water for the people out of the wells of saluation.

I come to the Ministery: and first,For Ministers. for our Brethren dissenting from vs in iudgement of Ceremonies imposed; let me intreat as in the bowels of Iesus Christ, seeing Apos­tasy is so much feared by them, that they would be well aduised, how they forsake their Mother in this her seem­ing necessity: and not so wholly please themselues in their iudgement, to refuse peaceable Conference for their better information. I counsell no man to do ought (no not in things indifferent) with a doubting consciēce; fearefull are the examples of such, as vn-resolued yeeld to practise. Notwithstanding, this let me propoūd as a mat­ter to be deliberated, whether should not this be a Ministers resolution, To lay downe his Ministery for nothing, for which he ought not also to lay downe his life? And whether with comfort may a man leaue life, rather then we are a surplice in the Church of England? teaching (as no doubt, she doth) and practising Gods pure worship, detesting Idola­try, vrging Ceremonies not for ornament, much lesse ne­cessity of Gods seruice, but for order and policy onely, and as a meane to test [...]fie subiection to the lawfull power of the Magistrates?

For vs, who by Gods blessing retaine our standings with comfort & fruit,Rom. 14. howsoeuer it please some (whose seruants we are not) to censure vs of insincerity for this very poynt of Conformity,2. Tim. 4.2. let vs be exhorted to preach the word, to be instant in season, out of season. for the times surely are come prophecied of the Apostle, wherein that itch of the eare is rise amongst our people. And we heare also often vpbrai­dings with the praeualence of Popish leauen, how many thousands haue they peruerted, since his Maiesties happy entrāce into this Kingdome; and for my part I do part­ly beleeue it:Mat. 13.25. For what maruell, if the Enemy sow his tares, whiles the seruants sleepe? I know not, how it is with you in this part of the Kingdome; in other places I am sure, scarcely one of sixe Congregations hath ordinary preach­ing, or almost rude Catechizing of the people. yea, so odi­ous is paines-taking growne amongst Ministers also, that very painfulnes is censured of precisenes, and ordinary preaching enough, to bring vpon any man the crime of Puritanisme, though neuer so conformable to the disci­pline established. Now, Brethren, consider if this be to be precise, to labour in the word and doctrine, ought not all Gods ministers to be thus precise in Action, not in Faction? sayd one once elegantly. Be therfore exhorted (and but high time) to greater diligence, and let the vaunts of Pa­pists be vnto vs as the voyce of Nehemiah to the Iewes; You see our misery: Neh. 2.17 Come and let vs build the walls of Ierusa­lem, that we be no more a reproch. And for matter, and ma­ner,1. Pet. 2.2. let it be that same adolon gala, the deceitfull milke of the word, without mixture with contrary or inferiour mat­ter: for this onely yeelds found nourishment vnto the soule. Is Fame a liar? or is it true, that those and the like places of eminency in this Kingdome, sound with little else, but Frierly conceits and allusions? We were wont to plead strongly for Fathers, that they might haue their audience in the Pulpitt, and for my part, I neuer en­uied them their due respect. But if wee become a Patri­bus, [Page] ad Fratres, from Orthodox Fathers to doltish Friers, and feede our people with the froth of their wits, what shal we say? God grant their conceits of wit proue not a snare, to draw downe the more poysonous and bane-full drugges of their Popish heresy.

And here I had thought with reuerence to haue exhor­ted the reuerend Fathers of the Church, that as they are in highest places of dignity, so they would be the forwardest in this great worke of the Ministery. The rather would I haue presumed to haue bin their Monitor, for that I haue obserued, the Religion especially of our Vulgar people, to hang (all-most all) on their sleeues: we petit Ministers (alas!) are the scorne of our people, in our most weighty and serious exhortations. Their words are held as Ora­cles, their lips alone thought to preserue Knowledge. Sundry reasons I meant to haue pressed it withall; first, from the Excellency of this worke, aboue all other acts of the Ministery. For, for my part I must professe, I cannot yet see, what that great and important businesse of the Ministery should bee, to which it may beseeme Preaching to giue place. I am sure not Sacraments. Christ sent me not to baptize (saith the holy Apostle) but to preach the Gospell. He might as well haue sayd,1. Cor. 1.17. not to go­uerne, not to do any thing, in this sence, comparatiuely, as he desires to be vnderstood. Secondly, Is there any thing, more honourable? Heare the same Apostle,1. Tim 5.17. Chrys. ad locum. The Elders, that rule well, are worthy of double honour. Call it Re­uerence or Maintenance, or both; how euer, a specialty in it belōgs to them, that labour in the word & doctrine. & sure it is, more soūd honour is there to be gained in the hearts of our people by preaching, then by all outward helps whatsoeuer. Thirdly, what sayd I? honour amongst men? yea, more comfort to our Consciences, and glory in Gods Kingdome. Heare Salomon; He that winneth soules, Pro. 11.30. Dan. 12.3. is wise▪ and Daniel, They that turne others to righte­ousnesse, they shall shine as the starres in the firmament, [Page] and Paul, 1. Thess. 2.19. What is our hope, our ioy, our crowne of reioycing? are not you it in the presence of our Lord Iesus Christ at his com­ming? What comfort like this, when a Minister comes before the Lord the great Shepheard of the Sheepe, with the words of Isaiah, Is. 8.18. applyed to our Sauiour? Lo mee, and the children, that thou hast giuen mee! the sonnes & daugh­ters, which by thy blessing I haue begotten vnto thee in the Gospell! Fourthly, I would haue added hereto the example of their worthy predecessours. Beloued, I am so farre from thinking that there were Lay-Elders in the An­cient Church, hauing the care of Church discipline, that I begin to be of opinion, they were all Preaching-Elders, that had to do in ordination, and iurisdiction Ecclesiasti­call. The Apostles (we know) from whom our Reuerend Bishops haue more then probably deriued their successi­on, were all laborious this way. One of them, on whose shoulders lay the care of all the Churches, 1. Cor. 9.16. yet cryes, Wo to him selfe, if he preach not the Gospell. And Timothy, I presume, was a Bishop; yet hath that charge layd on him with an heauy adiuration,1. Tim. 4.1, 2. To preach the word. And for succeeding ages; those Reuerend Bishops, S. Ambrose, Augustine, Chrisostome, &c. what monuments haue they left vs more venerable then their pithy Sermons, and exhortations to the people? Let vs all therefore, euen Superiours, be ex­horted, so much as infirmities of age, and the waighty af­faires of Church-gouernment will permit, to stirre vp the gift of God that is in vs, that if it be possible, we may streng­then the weake knees; and keepe that which is halting from be­ing turned out of the way.

Generall pre­seruatiues for all.I come now to priuate Christians, that they also may haue wherewith to preserue themselues from this feare­full and discomfortable estate of Apostasy. Their most soueraigne antidotes, are these.

1 Obedience according to their measure of knowledge receiued. This is the Christian built on the Rocke,Mat. 7. ad fin. that heareth the word of God, and doth it. On such a man let the winds [Page] blow, the flouds beate, the raine fall, he stands neuerthe­lesse vnmouable; for he is built vpon the Rocke. Our Ad­uersaries boast much of their thousand Proselytes: I am perswaded, if they were enquired of, they should be foūd such, as neuer made any Conscience of their wayes. Now sure, we are beholden to them, that they haue receiued (like a Draught) the Excremēts of our Church. Let them reioyce, and applaud themselues in their Thousands; for this yet take my warrant; They shall neuer winne credit to any Religion, whatsoeuer it is they professe.

Syncerity and vprightnesse of the heart before God. Belo­ued, I neuer knew right Nathaniel, true Israelite indeed, that proued a Reuolt; Nor euer could read of Hypocrite, but became Apostate, if euer trouble arose for the Gospell. It's a true position, He that begins Religion in hypo­crisy, ends in Apostasy. 2. Par. 25.2. Verse 14. Amaziah did many things sauou­ring of vprightnesse in the eyes of the Lord, but not with a per­fit heart. What was his Issue? Returning from the slaughter of the Edomites, he brought the gods of Se [...]r, and set them vp to be his gods, and worshipped them, and burnt incense vnto them. There is an Art in these times, that hath more Students, then any other of liberall or Manuall sciences; the Art of seeming, especially in Religion. City and Country, almost nothing but vizars. Now would God we could remember what Chrysostome sayth; Hypocrite is it good, to seeme good? in Matth. oper. imper­fect. it's farre better to be good. Is it euill, to seeme euill? it's farre worse, to be euill, &c. and the saying of Christ (me thinks) should not be forgotten, To him that hath shall be giuen, Luk. 8.18. and whosoeuer hath not, from him shall be taken euen that which it seemeth that he hath.

Labour for assurance and certaine perswasion of the Truth in 3 your owne minds; especially, for y^t which is armour of proofe against Apostasy, Experimentall sense of Gods holy truth. Phil. 3.10 Thou shalt neuer feare infection in the poynt of Iustifica­tion, if thou know the practise and experience of Iustifi­cation. As on the other side, when men rest onely vpon [Page] the authority of their Teachers and gouernours, hauing no better reasons of beliefe and worship: no maruell, if they turne with the wind, and run current with the Cur­rent and streame of the times. And this is the lamentable vnsettlednes of our people, that they looke no farther for proofe, no not of faith and worship, then the Authority of the Magistrate. Now blessed be God, that hath giuen vn­to his Maiesty a right iudgement in matters of Religion; and the Lord that hath begun that good worke in him, perfect it vnto the day of the Lord Iesus Christ. But if (which be it farre from vs to surmise) if, I say, the Lord should suffer him to fall,To cagro dou leuon­tes. me to Kurio, Rom 12.11. or in his wrath depriue vs of his gouernmēt, if he should permit vs to a Popish Ruler, who seeth not, how indifferent our people are? such tempora­zing is euen now rife; and that reading best pleaseth; ser­uing the time, not the Lord.

4 Fors [...]ke not the assemblies and gatherings together of the Saints, Heb. 10.25. 1. Thes. 5.19. Exod. 27.20. as the maner (sayth the Apostle, and we may say too) of too many it. Quench not the Spirit; wouldst thou not quench him? Despise not prophecying. that's the ho­ly oyle for the lampe of the Sanctuary: not being suppli­ed therwith, thou shalt soone perceiue it to grow dimme, and by little and little to an vtter extinction. Now (bre­thren) to omit both Popish and profane Recusants; Is it not to be lamented, that amongst those, who seeme most to bewaile the declinings of our Church, there should be some found, so eyther nice or humorous, that they refuse to arme thēselues against that, which they so much feare and pity in others, by diligent attendance to the worke of the Ministery? One (forsooth) is too learned; another too plaine; a third too elegant; or else too rude; some too for­mall; some too scrupulous: none pleaseth, but some one, whom our parciall conceits haue made our Idoll. So wan­ton are we growne with abundance! God graunt, the day come not vpon vs, when we would wish to run from sea to sea, to heare, and shall find no meanes. When chil­dren [Page] begin to play with their bread, discreet [...] Father [...] take it from them, or keepe them shorter; & let vs feare, lest this delicacy bring on vs a scarcity of hearing the word of God. Home-deuotions are comfortable, if vsed in their seasons; but we know who hath sayd,Pro. 28.9 The prayer of him, that turneth his eare from hearing the law, is abomi­nable. And if we would auoyde Apostasy, take heede how wee forsake the gathering together of the Saints.

Beware, how the garishnesse of the world dazle thine eye,5 and bewitch thine heart. 2. Tim. 4. Demas ouertaken with the loue thereof, forsakes Paul. And, Loue not the world (sayth the beloued Apostle) the fashion thereof passeth away; [...] cos nos para­getas: 1. Ioh. 2.17. or as some render, the glittering shew thereof withdrawes and steales away the heart from God. How many haue our owne eyes seene, mirrours of holy carriage in their meane estate, whom the loue of aduancement, and the enioying thereof hath made ouer dissolute? would God, not also scandalous to their profession.

Keepe good conscience precisely, neyther allow thy selfe 6 in any thing, no not the smallest, which conscience (rightly informed) condemnes.Rom. 14.22. Blessed is hee which con­demnes not himselfe in that which he allowes. As blessed he, that allowes not himselfe in that which his heart con­demnes. Herein therefore be precise, Do nothing, no not the least, with a doubting or recoyling conscience. The stroke of Conscience neglected in small things, it growes by in­sensible degrees to swallow greater, without reluctation. Fearefull are the instances we haue daily in this kind; But I spare to trouble you. One reason onely I will an­nexe, to set edge on this exhortation, and then shalbe the end. Beloued in Christ Iesus, The Lord hath long bene amongst vs, by the heauiest of his temporall iudgements. Those arrowes of his displeasure, Famine and Pestilence, haue bene made almost drunken with the blood of our slaine. And yet (behold!) the wrath of the Lord is not cea­sed, but his hand is stretched out still. Wonder we at this, [Page] that the Lord should walke thus stubburnly towards vs? More wonder it is (but that his mercies are endles) that wee haue not bin vtterly consumed. For that which I­saiah speakes of Iudah,Is. 1.5. is it not true of vs, That wee fall away more and more? I can well remember, since the one halfe of these miseries hath brought vs on our Knees in sack-cloth and ashes, in prayer and fasting for our sinnes, that haue drawne downe the wrath of God vpon vs. And a man would thinke, these Afflictions should haue that effect in vs, which the Lord teacheth to bee the end of his Iudgements,Hos. 5.15 To make vs seeke him the more diligently. Oh, that it were not true, that wee harden our hearts the more, continuing and encreasing our Apostasies, scarce euer bethinking our selues of humiliation! As if we meant, to stout it out with the Lord, and to dare him to do his worst. Oh,Iob. remember who hath sayd, Hath any bin fierce against the Lord that hath prospered? and what himselfe threatens, viz.Leu. 26. to walke as stubburnly towards vs, as wee can do against him; and to encrease our plagues seuen times more, ex­cept the lighter preuaile to humble vs. Some course ther­fore betimes let vs take, to stop y^e fierce wrath of the Lord, that is gone out against vs. It's a fearefull thing (saith our Apostle) to fall into the hands of the liuing God, who is in his wrath a Consuming fire. If our houses had taken fire, we haue this wisdome to thinke, one bucket of water may do more good to stop the flame, then almost a riuer, when it hath begun to gather strength. Would God, we were as wise for our liues and soules, as we are for the trash of this world! Surely, more preualent to quench the fire of Gods displeasure (in the beginning) is one teare, then a whole showre & streame of them, when it's once inflamed. O­ther meane thē this I know none, to stop y^e course of Gods wrath.2. Par. 7.13, 14. If I send pestilence among my people, If my people, a­mong whom my name is called vpon, do humble themselues, & pray, & seek my presence & turne from their wicked wayes, then will I heare in heauen, and be mercifull vnto their sinne, [Page] and will heale their land. Right honorable, why are not you a petitioner to those in authority, that a Fast may be proclaimed? Stay you, til you come againe to your thou­sands in a weeke? Alas, how agrees that with Christian compassion to those, that in the Interim lose wiues, chil­dren, those that are deerest vnto them? and what a ser­uile and Pharoah like resolution is this, neuer till needes must, to send for Moses and Aaron, to intercede for vs vn­to the Maiesty of God? I beseech you therefore in the bowells of Christ Iesus, if there be any consolation in Christ, if any cōfort of loue, if any fellowship of the spi­rit, if any compassion and mercy; fulfi [...]l my request: im­portune the performance of this duty; proue the Lord with these things, see if he rebuke not the Destroyer for your sakes. If you consent and obey, Is 1 19, 20. you shall eate the good things of the land. But if yee refuse and be rebellious, God graunt I proue not a true Prophet, you and your children, and your people shalbe deuoured of the Pestilence. If these things preuayle not with authority, let me yet admonish euery of vs, that in our houses, by our selues and our fa­milies, we may be carefull this way: we shall then see that gracious promise performed to vs and ours, when thousands fall at our right hands, Ps. 91.7. and ten thousands at the left, it shall not come nigh vs. Ezek. 9.4. A marke is set (by commaundement from the Lord) on the forheads of th [...]se that mourne for the abominations that are done in the middes of Ierusalem. And let vs be assured of the same LORDS protection for vs and ours, if we be such, as from our hearts mourne for the detestable things are done amongst vs.

Now the God of all grace, that hath called vs to his e­ternall glory by Iesus Christ, make vs perfect, confirme, strengthen, and stablish vs, that we may be kept blame­lesse vnto the day of the Lord Iesus Christ. To him be glory and dominion for euer. Amen.