A SEASONABLE DISCOURSE OF Spiritual Steadfastness; WHEREIN, 1. It, and a Relapse, with the heads, members, and degrees of both, are exactly defined. 2. The Subjects, Causes, and Symptoms of the fearful sin of Apostasy clearly expressed. As also Directions, incentives, to recover, re-enkindle the old-cold-declining Zealot. Together with Arguments, Motives, that the young, or strong standing Convert may be in Grace firmly established. Lo thus, have we searched it: So it is, hear it, and know it for thy good. JOB. 5.27. By I.B. Preacher of the Word. LONDON. Printed by I D. for john Bellamy, and are to be sold at the three Golden Lions, near the royal Exchange. 1627. TO THE RIGHT WORSHIPFUL NICHOLAS INCE Mayor of the City Chester; And to the worshipful Aldermen his brethren, the Sheriffs, with all who bear Office in that much honoured Corporation; I.B. wisheth growth in grace, and in the knowledge of Christ jesus. Worthy Sirs, IT's a true saying, That one sinner destroyeth much good. Eccl. 9 vlt. For like a bad Tree, he possesseth the place of a better: And (though barren) devoureth equal nutriment with him that beareth. Besides, Luk 13.7. he Cumbers the ground, bring forth ill fruit, whensoever he stands. 2. Chro. 10 13.14 Let Rehoboam be rooted in the land of judah the grave Counsel of the aged is rejected, that of green youth is accepted: he finds shields of Gold, 1 King. 14.27. leaves them of brass: And, in taxing of the subject, makes his little finger heavier, than the whole body of his father. Set a Pilate in the soil of judicature, Mat. 27.26 perjury is approved, Barrabas delivered; And jesus Christ the righteous condemned. Plant a proud Pharisee in the vineyard of the Church, Math. 23.5. &c he glorieth in swelling titles, claims the highest room at the Table, And covets the chiefest seat in the Synagogue. He tithes Mint, Cummin; Luk. 11.42 omits mercy, truth; strains at a Gnat, swallows a Camel; violently pressing the traditions of men, Mat. 23.3. desperately neglecting the Commandments of God: He saith, and doth not; pointing at the way to heaven by speech, treading the path to hell by practice: And (O shameless hypocrite) the Phylacteries upon his garments, Mar. 12.40 are the largest; his prayers in the Temple, are the longest. And if this, be thus? Why then are the profane Prodigals reputed kind men? styled good fellows? And enemies to none, Iosh. 22. 2● except themselves? Did not one man sin, And wrath fell on all the Congregation? 2. Sam. 21 Was not the whole land plagued, in the days of David, three years together with famine because Saul and his bloody house slew the Gibeonits? Read and see. And from this ground, may we not be glad when unfruitful trees are cut down? Exod. 15.1. What did Moses? Deborah? judg. 5.1. Let it go well with the righteous, doth not the City rejoice? Pro. 11.10. And when the wicked perish, is there not shouting? Will it not also follow hence, that its a worthy work, by lawful means to remove graceless men? 2 King. 10.24. To root them out, of Church, Country, Kingdom? But not to aim beyond the mark; Let me be bold, from the wise king's proverb, to advise you, exhort you; that in all your elections you lay hands rashly on no man. Tim. 5.22 Call to mind jothams' parable. Plant a bramble in your City, edge. 9.14, 18 he will hang on each good man's sleeve; And if not tear your flesh, yet prick your fingers. Set him in the Sanctuary, Mat. 21.13 your Father's house will be a den of Thiefs. Place him where you please, Luk. 13.7. he shall make the ground barren: Or else ever hold me guilty of a damnable lie. For yourselves, like job, job. 29.14. be clothed with the Garment of justice: filled with the fruit of righteousness. In your old-age, Phil. 1.11. be fat & flourishing. Govern your families well: Psal. 92.14. So shall you the City better. Eph. 6.4. Nurse up your Children in the fear of God: And (if need require) let them marry. Tread not in the steps of bastard Protestants; 1. Cor. 7.36 who will yoke their sons to untamed heifers, if but laden with thick clay: Their Daughters to very Asses, have they pastures large enough. Graft yours into God's stock: 1 Cor. 7.39 And account your Prayers, their greatest portion. Let others halt between two opinions; but as joshuah, do you, and yours serve the Lord. Iosh. 24.15 If you demand, why this little treatise is directed to you? My defence is at hand. Did you not (unexpected) give me a free and general call, to be one of your City Lacturers? Shall I be thought worthy to speak, And not to write unto you? Again; when one mean sails, to manifest affection, grateful minds will use another. The Law, after Adam's fall, was unable to revive him: Then did not God reveal the Gospel? In the like case, may not his practice be my precedent? Moreover, (not to boast) of all the papers I ever penned, these, by my judicious friends, have been best approved, most desired to be published. And finally, how I love you, my soul knoweth rightwell. But nothing doubting of your acceptance, I commend you to God, & the word of his grace; Acts 20.32 which is able to build further, And to give you an inheritance among all them that are Sanctified. Yours (such as he is) to do you service. I. B. To the Reader. CHristian Reader (according to the Apostles Prediction, 2 Tim. 3.1 etc. ) we live in perilous times; the last, and worst age of the world. For are not men Lovers of themselves? Covetous? Boasters? Proud? And what not? Who can number the dust of Atheists? Papists? Heretics? Hipocrits? Or measure the spacious Globe of mere Formalists? Selfe-condemned Apostats? Have we not a Viperous generation among us, who profess themselves to be of the damned Crew? Will swear for a wager? Drink health's to the Devil? And account it their Grace, to be reputed graceless? Crying, in the Epicure an language, Let us eat, and drink: 1 Cor. 15.32. for to morrow we shall dye? And is not the heavy hand of our God, gone out against us? How many worthy men (some whereof our English forest brought forth) in Germany, Bohemia, And the Palatinate, are fallen upon the sword? And have spilt their blood, like water, on the ground? Who can tithe the widows, or tell the tenth part of fatherless children, that fold their arms, wring their hands, And shed tears, because the Enemy hath possessed the Land? Is not their father's house, at prague, Heidelberg, Math. 21.13. And Bre-da, made a den of Thiefs? Hath not that noble Prince, And right noble Princess Palatine, been pursued as David before Saul, of the uncircumcised Philistines? Carried their lives in their hands, And many a time constrained, to refresh their fainting spirits, to put their royal feet, under the Table of some Churlish Naball? And (ah my brethren!) is there yet a Prophet gone out, to declare when these things shall have an end? But because this doleful object is more remote; therefore (though it should not) the less lamented, Let us draw nearer home. And take a view of our own Nation. Hath not Death cruel death, haunted the Court, City, Country? Killed our King? Slain our Nobles? And turned into small dust, sixtie-six-thausand of the common subjects? Call for the aged, and let them (if they can) tell when so many in so short a revolution of time, have vealed the head, And given up the Ghost? But what effect hath followed this dreadful mortality? Is not England (London especially,) as proud, covetous, profane, And secure as ever? I doubt not but that some have laid these judgements to heart, brought forth fruit, worthy amendment of life: Math 3.8 But as the Disciples said of the five loaves and two fishes, what are they among so many? Alas! Alas! The dead carcasses of neighbours, kindred, friends, like rotten dung spread on the earth, have caused the seeds of wickedness, in the lives of a huge multitude, but to shoot up, & grow the faster. What then shall we, can we expect (without a change) to be the end? For will not God take vengeance on such a people as this. Zeph. 2.2. You therefore (before the decree come forth,) Who make profession, like Moses stand in the gap, petition the Father of mercy, And the God of all consolation, not to enter into judgement, with this sinful generation: but to put the evil day fare from us. Pray for the life of our King, the peace of our Land; And the continuance of the Gospel, to us and our posterity from generation to generation. Cry in the ears of the Lord of hosts, to pour down the Spirit of wisdom and resolution upon his own anointed, that he may guide the great people committed to his charge, in the way of truth; be the joy of all his chosen, and a terror to all his enemies. That the Sun of that morning may never rise, or that day numbered to the Months of the year, when it shall be said, the Adversary hath invaded the land; the Ark of God is gone from our English Israel. If we sit secure, take heed of a Spanish whip, a Catholic scourge For what privilege have we, judah, jerusalem; And our Neighbour kingdoms have not enjoyed? Why then may we not fear the like correction? Chief, if we lie in the same sins? Now that you may be prevented of or prepared for the invasion of Foes, firing of Beacons, roaring of Cannons, sacking of Cities, ravishing of wives, deflowering of virgins, tossing infants on Pikes, rending of members a sunder, and resisting unto blood, Heb. 11.37 Consider what I have said, And write in this short succeeding Tractat. Heb. 11.37 Better Counsel to undergo the harshest torments to flesh and blood, than I have in these few lines, I cannot give thee. Read them for thyself, Pray for me. And the rather, in that thou little knowest, how short a time thou hast. Thine in the Lord jesus: john Barlow. February 23. 1626. The particulars, in this tractat, prosecuted; are in this Table, related. Doctrine 1. A Spiritual steadfastness may be obtained. Pag. 6. Spiritual steadfastness defined Pag. Distributed into Habitual Understanding. Will & afections. Pag. 12. Practical Internal. Externall. Pag. 15. Doct. 2. Spirivall steadfastness may be fallen from. Pag. 30. And it is Described. Divided: into Habit Totall. Partial. Pag. 31. Acts Inward. Outward. Pag. 35 Causes of Apostasy Within us. Without us. Pag. 37 Symptoms of declining. Pag. 55. Helps to recover the declined. Pag. 70. How to support him who standeth. Pag. 78. Rules for young Converts. Pag. 85. Doct. 3. Error leadeth from steadfastness. Pag 89. Error defined, in General. Special. Legal. Evangelicall. Pag. 90. And either may be, in judgement Universal. Partial. Pag. 93. Practice. Weakness. wilfulness. Pag. 69. Doct. 4. The way of error, is the way of the wicked. Pag. 104. Doct. 5. By one error many may be seduced. Pag. 108. Doct. 6. Error discovered, to be avoided. P. 114. The shops of error and profaneness. Verse 18. Doct. 1. Admonition to be seconded with direction. Pag. 131. Doct. 2. Growth in grace required of a Christian. Pag. 146. 1. If grace be of a growing nature? Pag. 138. 2. May he who hath it, increase it? Pag. 139. 3. Doth every Christian, grow? Pag. 139. 4. Can its habit be decreased? Pag. 141. 5. Is it possible, to stand at a stay? Pag. 144. 6. Or be augmented, and not discerned? Pag. 145 Doct. 3. All graces to be increased. Pag. 195. May one grow, and not another? Pag. 198. An objection removed. Pag. 169. Doct. 4. Christians are to grow in the knowledge of Christ jesus. Pag. 208. This knowledge is Intellectual Of his person Offices. Pag. 214. Experimental To ourselves To others. Pag. 222. Several heretical opinions concerning Christ's Person and Offices confuted Pag. 224 Divers texts of Scripture perverted are cleared. Pag 225 Doct. 5. Christ jesus, man's Saviour. Pag. 24● And that in respect of his two Natures Divine. Humane. Pag. 244 Obedience Active. Passive. Pag 248 Salvation Defined. Explicated. Pag. 253 Objections produced, refelled. Pag. 258 A forcible exhortation in the conclusion. Pag. 260. A SEASONABLE DISCOURSE OF Spiritual steadfastness. 2. Pet. 3.17. Ye therefore beloved, seeing ye know these things before; take heed lest ye also being led away with the error of the wicked, fall from your own steadfastness. THE Apostle Peter, The Logical resolution. having the Spirit of prophecy, in the beginning of this Chapter foretelleth, that in the last days shall come, Scoffers, walking after their own lusts; saying, where is the promise of Christ's appearing? for are not all things, as they were, since the Creation? The which heretical opinion, he by many strong arguments, confuteth; And so, with several admonitions and exhortations, concludeth this his Epistle. Wherefore, to speak 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 laid down Collectively, Ye, or by an adjunct title, beloved. The ground is employed in the word therefore, and expressed in this sentence; ye know these things. And the matter hath a twofold branch, ignorance, and backesliding: both which properly adhere to the wicked; yet by occasion may cleave to the godly. Lest ye also being led away with the error of these Mockers, fall from your own steadfastness. Ye:] my Countrymen, believing jews; The Theological 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 employed the ground of this admonition, it being a word of relation. Seeing you know these things:] here is plainly expressed the full foundation of the admonition: for the Apostle doth not intent, the things hard to be understood, in the Epistles of his beloved brother Paul; but the misinterpretations which the unlearned, and unstable deduce and draw from them to their own perdition. Take heed:] beware, watch, have an eye: a kind of presidiary, or Martial guarding of a man's self. Lest ye also being led away:] or led away together: a Metaphorical speech (it seems) borrowed from a traveller; who, by the wand'ring of others, is subject to be seduced. With the error:] mistaking, false opinion, or wand'ring from the true way; the Apostle continueth on in the Metaphor. Of the wicked:] the proper signification of the word, is one Lawless; or (as some will) for whom no law is put, and appointed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the Hebrew word (rashang) which is by interpretction, restlessness, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privativa and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as if we should say in English, unsettled. Fall:] slide, or go down as stars. Your own:] that which, in the use of the means, you have obtained and the Lord conferred, imparted. Steadfastness.] Strength, stableness, confirmation; and that Spiritual, not Corporal. Whereas in the last days shall arise, scoffers, The Metaphrase. walking after there own lusts, and perverting the word of truth to their own perdition, I do 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 Martial watch over yourselves, lest, you together with these erroneous and unsettled persons, through ignorance or weakness, be seduced and led away from the right path, the doctrine of godliness, and so be deprived of the Lords ordinances he hath imparted, and you, your own selves 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 glean and gather the fullest and best fed ears, which the hand of the Holy-Ghost hath let fall, for the Spiritual bread and nourishment of our souls. Doctrines deduced. Fall from your own steadfastness.] From this sentence we, in the first place, collect, that, Doct. 1 A Spiritual steadfastness 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 obtain it, possess it; And doth not the Apostle also persuade to the same, 1 Cor. 15. vlt. crying, be steadfast, immovable? For this end, did he not desire to see the Romans? Rom. 1.11. Send Timotheus to the Thessalonians? And do not his fellowlabourers Urge, 1 Thes. 3.2. press, the same thing? jam. 5.8. Who then hath cause to question the truth of this Doctrine? If any shall, Rev. 3.2. reason may relieve him. Reas. 1 For, is not man a Subject capable of it? may he not be fitted to receive it? Is not the faculty of his understanding, in respect of its essence, Sound? his will of power, strongly, since his fall, bend to action? And hath he not affections, violent? passionate? Memory too, to retain injuries? things done of old? Fallow ground, jer. 4.3. may be manured, receive good seed; and bring forth fruit, fifty, an hundred fold. Wax, if the signet be imposed, will it not take a fair stamp? a semblable impression? a slip rend from the tree, may live, bud, bear in abundance, if set into a flourishing stock, the Body, though dead, the soul re-infused, will revive, move, and perform its natural operations. And what if we affirm, Ephe. 2.1. that man by nature, is as a liveless log, a senseless stone, john 15.5. and a withered branch? Yet this must be understood, in regard of Spiritual motion; not graces, and steadfastness reception. Reas. 2 Again, shall we think any thing impossible with God? In no sort; Matth. 19.26. except it cross his own nature, and contradict the truth of things; and doth this, we have in hand, either of them? What? or who is he, dares say so? From a privation to a habit, there is no regress, or return by the rule of Philosophy; joh. 9.6.7. but in the Art of Theologie, joh. 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, have made stones, reasonable men? Heb. 11.3. Did he not, at the beginning, make all things of nothing? And be there any greater opposites? Contradictions than these? Where may they be had? Is not Logic, the Art of reason, Silent? or dare we imagine that the hand of jehovah is shortened? His power weakened? What a height of blasphemy were this? Without controversy, to Create is little less 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 given in vain? For no end? What greater impiety? Deeper degree of indignity can be offered against God, and his holy powerful Ordinances? Is not the word mighty in operation? Heb. 4.12. able to pull down strong holds? And repair his decayed image? Rom. 1.17. His ruinated Temple? Is it not Spirit and life? joh. 6.63. And hath not Christ promised, that the dead hearing it shall live? Certainly, this seed, john 5.25. being sown in the Lords chosen closes, will prosper, not a corn thereof shall miscarry. Wherefore, let Satan's plots, not God's purpose be frustrate, and brought to naught. Reas. 4 Finally, let me ask thee a question? Shall not Christ be of ability to recover, what Adam of imbecility lost? The Holy-Ghost to build, what the unclean Spirit did destroy? What if Satan be strong? Is not the Archangel able to match him? break his head, and grind him to powder? Shall not the Creator, conquer the Creature? Gen. 3.15. the younger here shall serve the elder. What a depth of infidelity were it to dispute? Doubt of this? Why then, let it ever remain as an infallible truth that a Spiritual Steadfastness may be obtained. For what the son hath purchased, by the Spirit shall be applied. joh. 16.15. Now for our further information, it may thus be defined. Steadfastness defined. Spiritual steadfastness, is afirme retention of the degree of grace received. In this definition, two things are chief to be considered: the Genus, a firm Retention; and the Difference, of the degree of grace received. We call it a firm, stable, or settled retention, the which truth is in the holy letters pressed, though under various terms. 2. Timo. 1.14 That worthy thing which is committed to thee, keep: Rev. 2.25. hold what thou hast: Let no man take away thy Crown; and many the like. And it is a firm retention, or settled conservation of grace and Sanctification; not of gold, silver, place, promotion: for these we catch as the living; hold as men dead; nothing shall pluck them out of our hands. We add, of the degree, or portion: For all the regenerate have not one equal measure of holiness and sanctity; And that for several reasons. 1. One is of ancient standing: another of yesterday planting 2. Some have had much watering and dressing: others little in comparison of them. 3. And all are not a like diligent to redeem the time, and use the means enjoyed. Besides, God, for Special ends, may confer more upon some one Christian at his first conversion, than another shall have acquired at the day of his dissolution yet for all this, to keep and conserve what they have (be it less, or more) from diminution, is to continue in the fore mentioned steadfastness. A child, as the aged man, may retain his natural strength: So may a babe, as the grown Christian, his Spiritual in Christ jesus. Steadfastness distributed Observe further, that this steadfastness is Habitual. Practical. 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, gives an essential being to it, as the father to his Son; neither, 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, habitual; at the second hand, practical steadfastness. For conserve the fire, and it will heat; retain the habit, and it will work. Again, habitual steadfastness is in the Understanding, Will and affections. For as the faculties so the habits of them are distinct, and may be distributed. God, when he sets upon the soul to Sanctify it, plants a divine light in the understanding, whereby truth, and error be clearly discerned; the narrow path to heaven, and the spacious Gate that leadeth to hell. This is called, ay salve; Rev. 3.18. or the anointing 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 and embrace good, to reject and shun evil; so fare forth as the understanding part apprehendes and presents them. It's a fond dream 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: here's a new doctrine indeed. But doth not knowledge expel ignorance? Faith, infidelity? Shall not that than which abolisheth corruption, be justly styled a grace of Sanctification? Nay these men maintain, that the Act in divine graces preceads the habit; as if burning, should go before fire. Wit, whether wilt thou? Mat 12.33. Must not the tree first be good, before the fruit can? doth pure water, jam. 3.11. spring out of a troubled fountain? True it is, that many Acts confirm and perfect the habit; Rom. 5 3. but yet give not its essential being, passing this, let us go on. As for practical steadfastness, that is Externall. Internal. Christ admits of this division, when he saith, Matth. 15 8 these people draw near me with their mouths; and honour me with their lips, but their hearts are fare from me. The former without the latter, is profitable for nothing. Who more frequent and constant in external shows, and Ceremonies, than the Pharisees of old, the Papists in our times, and yet both, the most abominable Hypocrites in the world? Take Paul praying, 1. Cor. 14 24. it is in the understanding and spirit; preaching, it is in power, & authority; Singing, it is with grace and gladness of heart. 2. Tim. 1.7. Where is the ground of his greatest joy? He serves the Lord, in the law of his mind. Of his deepest grief? The law of his flesh, rebels against the law of his mind. Rom. 7.22.23.24. This man would obey God with the whole man: or he accounts himself a miserable, wrecthed man. O what sweet internal strains have issued from that settled sanctified spirit! Psal. 139.27. How dear (speaking of God) are thy thoughts unto me? They are exceeding many. Whom have I in heaven, Psal. 73.28 but thee? When shall I appear in thy presence? Psal. 16.8. I set thee always on my right hand. Thy law do I love; I will meditate there on night and day: Psal. 17. vlt. And, when I awake I shall be satisfied with thine image, Psal. 119.77. Where knowledge is planted in the mind, it will see him who is invisible; still casting the eye that way, amidst a million of other objects. If faith be once rooted in the will, let Heretics dispute, Satan roar, the world tempt, and death terrify, it stands fast, is vnshaken. Grant it be moved, it's but a little; and then afterward with more eagernes & affiance, like a resolute soldier his fallen arms, layeth hold on the Lord jesus, cleaveth faster unto him. These are some of the internal motions of Spiritual steadfastness: as for the external, it is when we bring the members of the body to a constant course in holy actions: to preach, read, hear, meditate, sing, pray, with any other outward act whatever, Now from all which hath been said, what a large path of application have we to walk in? to pace thorough? Use. 1 In the setting forth, it confuteth such, who conceit it a thing impossible, to acquire this Spiritual steadfastness, with the kinds of it: but what marvel? When they neglect the means, omit the season, conserve a strong habit of corruption in them, by pampering the flesh, and a settled course of evil doing; are strangers from the life of God, have not one grain of grace, neither ever felt the least wound of Mortification: should we demand of these the like to Paul's question, have you received this Spiritual steadfastness, since you were baptised? Acts 19.2. We might expect the like answer; for how many would reply, We have not so much as heard that there is a spiritual steadfastness? Or, as Festus concerning the Apostle, they have no certain thing to say of it. Acts 25 26 So these may have milk in their breasts, marrow in their bones, and corporal stability; be able to blow, sow, run and ride without weariness, this is all they think of, care for; yet do but observe the course of these men, and shall you not see, how they never doubt, question the procuring of any other kind of steadfastness, if it fall within the fathom of a created possibility? And harshly censure all, who tread not in the highest step, and lift not the toe into the loftiest stirrup of profanes? For were it to drink soul-slaying healths, he who comes not to their pitch, is condemned, cashiered as an unworthy companion: to kindle and smoke, if he once deny the pipe, must get him gone, and be packing. Is he unfit for his calling? Or careless in the execution of it? With open mouth, they cry; such a man is simple, an Idiot, and worthy to die a beggar. Will he not hold out at Dice and Cards, from sun to sun? Then he is no body, nor a commendable Gamester. Doth he ever grow weary in getting or spending? Want the least skill, omit any opportunity, until he become immovable, invincible in a settled path of impiety? He is reputed a lazy person, a destroyer of good fellowship, and deserves the whipping post. And notwithstanding all this, if they live in Palpable ignorance, obtain not the knowledge of holy things, never acquire one grain of faith, procure the weakest Anchor of hope, purchase any sacred fear of the most high; learn not how to Call upon God, Confess their sin, petition, for what they would have, and to be constant in well doing, though they have time, & means for all these, and their salvation depends thereon, Yet God and Man must hold them excused. O heartless people! Most unhappy generation! Use. 2 At the second step, this serveth to tax such, who holding that this steadfastness may be had, yet strive not for it. These have a price in their hands, but no willing hearts. Luk. 14.19 One must as in old time, go view his farm, a second prove his Oxen: a third bury his father. And a fourth married a wife, that he cannot stand about it. Some log, or other letteth. We have too few rooted in knowledge, grounded in faith, or established with hope. Psal. 107.27. Every windy doctrine puffs them out of the way, makes them stagger and reel like a drunken man. The report of a Cannon will cause a faint hearted soldier to quake, to tremble, And any terrible tidings, 1. Timo. 1.19 constrain many to Shipwreck their faith, split a good conscience in pieces. Some as Naball, are half dead at a threat, 1. Sam. 2 5.37 judg. 9.36. others with Gaal, for all their boasting, fear the very shadow of a mountain. Do not many among us, read the Bible, as beasts run into bushes, on stormy rainy days? Hear a sermon, as he who hath an ague moves his body, when they feel the fit to come upon them? Pray, as the deaf man speaks, when God rounds them in the ear by some heavy judgement? sing Psalms, as beggars work never but (and scarcely then) when authority inioynes them? Give alms, as jordan fills her banks, rarely in a years revolution? And receive the Sacrament, when the silly Papists eat an egg to shame Lent, and themselves too, and that's but once per annum, and then at Easter? our Understandings are seldom set on God the Object of all perfection: our affections with great difficulty are raised to him: our faith fixed on his never failing promises; And our wills be weakly bend to run the paths of his Commands: so that, as the Leper, cried, I am unclean, I am unclean. We may, we are unsettled, we are unsettled. He is one of a thousand, who can truly testify of himself, that he meditateth upon God, relieth on him, and hath his heart firmly 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 have obtained. Are we not tossed, like a feather, by the wind? Carried about, as a Cockboat, with the least gust? Rev. 2.4. ready, as Peter, to sink after a few steps made on the water? With Ephesus We have left (if not lost) our first affection, run from the husband of our youth, misspent our portion: Hos. 2.7. And as the Dog to his vomit, 2. Pet. 2.22. the Sow to her wallowing in the mire, turned to our former wickedness; and leapt up that sin, which in times past, we had spewed out, with great eagernes, greediness. They, who (like the Galathians) received their Ministers as an Angel of God, are grown slack, Gal 4.14.15 in giving to him his deserved honour; yea, peradventure, would (were the power of their hands, equal to the malice of their hearts) pluck forth his eyes, do him a mischief; but beloved, these things are not, ought not to be so. Use. 3 And to make a further progress in following the point, if a Spiritual steadfastness may be procured. Let us try whether we, or no, have obtained it. Hath the Oldman received his death's wound? is he pierced thorough the sides? Broken in pieces? Not able to stand? Doth the New feed sat, grow strong, sing like birds in the pleasant spring? is the eye of thy mind opened, to see clearly the wonders of the law? Deep mysteries of the Gospel? With the vanity of all Earthly things? Is thy soul filled with Faith, Love, Hope, and all the graces of the holy Ghost? Is the pulse of the flesh feeble? Of the Spirit, firm? Canst thou preach in season, out of season? Hear, without weariness? Pray, Continually: and bear 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 food? 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 Evil? To be brief; art thou strong in the the Lord, and his mighty pow●r? As able now to fight the good joshua 14. fight of faith, as Caleb was the battles of his God, many years agone? Is thy life ever flowing with the streams of holiness, as a never dying Spring? Thy last crop, better than the first? And thy meat and drink daily to do the will of thy heavenly Father? Then be of good comfort: joh 4.34. forty labour in the use of the means, 1. Cor. 15. vlt. hath not been in vain 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 unbelief, notwithstanding their long profession of the Gospel? And scarce worthy to be numbered among the steadfast? For Catechise our people, how many know little? Nothing? Look into their actions, are they not unsettled? Fellow them home, view their order there; And how few call upon God; desire his blessing; Or with the Noble Bereans, Acts 17.11. search the Scriptures to boult out the truth they have heard? May not the Ministers complain of our people as did there Master, how long must we be among you? When will you procure this steadfastness? Mar. 9.19. O ye of little faith? Less stability! We Preach, and you hear; we Pray, and you too in appearance; we give, and you receive, Angel's food, Mat. 6.30. bread from heaven, the Sacred body of the Lord jesus; and yet you are not, it's to be feared, established. Men, like a green Nut, stick still in the husk, are shaken as the reed with the least wind, weak they be as water; and have need, notwithstanding the long time and great means they have enjoyed, to learn the first principles of religion. Heb. 5.12. But is this well done? Will God, think we, take it well at our hands? Or be contented to receive his talon with so great damage? disadvantage? Use. 4 But now to finish our course in the pursuing of this doctrine; seeing it may be had, strive we for this steadfastness. Are we not capable of it? God able to give it? Is it not promised to them that seek it? Hath not Christ procured it? Be not the means great to effect it? Or shall not the Spirit have will and power to apply it? Why then labour we no more for it? Spend our time, consume our days without it? And as it may be had; So is it worth the having. Will a wise man take a dwarf to his apprentice? Make choice of weak willows to be the posts of an house? Or press children for soldiers? I trow not. Then, if ever we would be the servants of the most high God, Acts 16.17 timber in his Spiritual Temple, fight under the colours of the Lion of the tribe of judah, 1. Pet. 2.5. and be crowned with glory immortal, Rev. 5.5. get we this Steadfastness. For our Captain Christ, our Lord and chief Master, admits of none, but strong men in his army, tall Cedars to build him an house; and stones of the firmest temper, to be placed in the walls. We live in good days better than our forefathers before us; So that less strength was expected from them, then will be at our hands. For God is equal in all his ways, looks for increase answerable to the times and means. 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, shoot up, flourish, would we not rend it up by the roots, cast it forth, and suffer it to dye, to whither? And shall not the Lord do so to us; if we attain not to the forenamed steadfastness? What could he have done more for us, than he hath done? Will he suffer us always to cumber the ground? Make the place barren? Luk. 13.7. No, no; he will send forth his Vine-dresser, give him astrict charge to cut us down; And say to us, as Christ did to the Figtree, never fruit grow on thee more. I can tell you, Mar. 9.14. that this would be a sorrowful season, a dismal day, and a woeful, fearful sentence; whose ears would not tingle, and hairs bristle to hear it? And rather than undergo it, wish he had never been borne? Wherefore, get wisdom, and faith, and steadfastness, and abound in all; And when thou hast it in the habit, then bring it into act; exercise thyself, lay thy policy, bend all thy might, to be deeply rooted; grounded in the grace of God, and all times to be doing. A weak man in the gifts of the spirit, is like to him, who hath many corporal infirmities; both his person and motion are unpleasant, unprofitable. Who will Commend a feeble beast? Or who desires to backe one that halteth? And so much for this point. And fall from your own steadfastness.] The next thing we observe out of these words is this, that Doct. 2 A Spiritual steadfastness may be fallen from. It may, though it should not, ought not, else why did the Apostle give out this charge? publish this Caveat? Or why are believers so often forewarned, premonished to beware, to take heed of it? And what a cloud of witnesses in the holy letters have 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 carried down the wind, went back many degrees; Gal 2.13. Peter also had a sudden, but a shrewd slip, pulling Barnabas down with him. Rev. 2.4. But what do I talk of, tell of single persons, 2. Tim. 1.15. 1 Kin 12.20. when as whole Churches, tribes, nations have turned backward? as Galatia, Ephesus, all Asia, and the jews. 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 symptoms 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 us go on. A falling from Spiritual steadfastness, I The fall from Spiritual Steadfastness defined. is a decay of the degree of grace obtained. For as Spiritual steadfastness, is a firm retention of the degree of grace acquired: So, by the rule of contraries this must be, a loss of the measure thereof received. 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 loss or damage: for as the Moon (say they) hath various aspects, yet her body nothing diminished. So would these have 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 rend from its proper subject; for it results not out of the principles which give man his essential being, as the faculty of risibilitie doth. These arguments make it possible. 3. As the habit, in the use of the means, 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, 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 pass, we answer; that seldom, 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 mere patients at the first reception So, are we no agents in its destruction. Lose we may, what addition, by our Cooperation with it, we have gained: but not the least dram of that, the which, without our coworking, was, at our effectual call, infused. A natural father (could he prevent it) would not suffer his Son to waste the stock, he primarily conferred on him, although he might wink at the mispending of what he by the use thereof, hath gained. And then shall our heavenly (who can let) permit his children to consume his talents he first imparted to them? Again, 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 bulk (as I may call it) the which, as a seed in the soil of their souls, 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 enemy, from within, or without us, opposed. the Sun may be eclipsed, his beams restrained; when his body remains perfect, nothing wasted. So is it here. However (though we thus write) we are of opinion, that were this Spiritual cessation of long duration, it would greatly in danger the habit. For (as we have said) it grows by use, decays by disuse; as we find by experience, that natural habits do, by natural operations, relaxations. Observe further that this decay of the habit, and acts of grace be Totall. Habitual falling subdivided. Partial. Totall; When the habit is wholly destroyed; or all the acts of it universally suspended, the former befell Adam of special grace at the creation; Rom. 5.14. And Alexander of common, after man's 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, unto Christ jesus, by the Spirit united. Partial 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 judgement, then in the will and affections. For the understanding may not only be weakened from the clear apprehending of the truth formerly obtained: but also, Gal 3.1. as in the Galatians, with error corrupted. For, they fell from the doctrine of justification, in the true rule & ground of it, mixing their own works with the object matter of it, which is Christ, and his obedience; active passive. This was their judicial fall. Again; in the will and affections, Rev. 2.4. Video meliora etc. there may be partial decay. This was the fall of the Church of Ephesus, which is said to have left her first love. And a truth it is, that a man may hold the doctrine sound in respect of judgement, and yet fall from it in regard of practice. For the habit of grace in the understanding, is distinct from that in the will & affections; whence spring these various declinings. And as inwardly; So outwardly may we fall from the acts of grace, the which, in time passed we have performed. David (doubtless) was sound in judgement, when he fell so foully in his practice. And a man may have a will to do well, when the external effects may be blasted, Psal. 39.1.3 as of Peter in the denial of his master. The Prophet purposed to look to his ways, not to offend with his tongue. 2 Cor. 16.10 But this was too painful for him: therefore he spoke unadvisedly with his lips. When that Godly king imprisoned the Seer, his judgement was sound; yet his practice corrupt. But ordinarily, when the inward acts 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 us. Without us. Causes from within us. Melancholy, for its a true axiom, that the soul follows, the disposition and temperature of the body, the forenamed humour hath various and strange operations, drawing a black and mournful curtain over the Newman, casts hideous conceits into the mind, and presenteth to the eye of reason, the manifold misshapen ugly forms of approaching death; burns and consumes the purest spirits, the immediate instrument of the soul's acts; Or so clogs them with thick fumes, that she cannot lift up the wing, and soar into the third heaven; but like a weatherbeaten, or limed fowl falls down, and makes her motion on the earthy Centre, creeps on the Globe. And Daily, hourly raiseth such cogitations as these. Love, why thou art but passion; zeal fury, joy madness; hope, a groundless conceit. And all the graces of the spirit, but the operations of mere nature; or a more pure disposition of corporal temperature: whence it often comes to pass, that such; who be pestered with the forenamed peccant malady, complain of the soul's corruption, when it's nothing else, but the bodies bad indisposition, grow thereby to be out of heart, cease from spiritual action; and so consequently fall from their former settledness. 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, unmortified affection. When such a passenger is in the ship of man's soul, like another jonah, it will unsettle all. Was not David strong in the grace of God? How came it to pass then, that he in some degree, fell from his former steadfastness? Why? he was of an hot Sanguine complexion, which provoketh much to the sin he committed; 2. Sam. 11. now being not careful enough, to curb that natural proneness, of certain, was an internal cause of his foul declining. Gen. 39.12 joseph in this, it seems, outstripped him: For, he resisted, though strongly tempted; was (likely) as young as David; had none, he six wives, as appeareth; And had he disputed with flesh and blood, as forcible arguments to have alured him. What a broad difference was this, for David a king, to go in to a subject; and joseph a servant, to run from his mistress, had no more been mentioned? Was not his son Solomon, Neh. 13.26. in his youth, a rare young man? Yet, in his elder years carried away with outlandish women? Why so? in plain english; his lust was let lose, 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 subjection, that the flesh might not overmaster the spirit. The like might be the forerunner to Noah's drunkenness, Lot's incest, and his wives looking back to Sodom. If the reines hang under his feet, the strongest, readiest footed beast, may stumble, catch a fall. Cut all the feet equal; the table stands steadfast, else not. 3. Unbelief (this works greater wounds in the soul, than ever any mountebank professed to cure in the body. It, as a moth the garment, eats up the gloss of grace; like the worm the Gourd of jonah, smits' faith at the root, causeth it to whither; and makes the acts thereof feeble, liveless. What mists will this juggler raised in our understandings; Earthquakes within us; Blind the eye of reason to question common principles; Doubt of what we have known by experience? How subtly will this Sophister argue? Dispute? What? Are not all things alike from the beginning Where is the promise of Christ's c●mming? 2. Pet. 3 4. When shall the jews be called? Rome overturned? Gog and magog destroyed? And all Israel saved? Mala. 3.14. Are not the wicked advanced? Isa. 59.15. They who tempt God delivered? And he that refraineth from evil made a prey? What profit is there in serving the Almighty? Seeking the kingdom of heaven? Calling upon the name of the Lord? Art thou not poor? Despised? Psal. 37.1.2 etc. Persecuted? Who flourish, but the ? Are without bonds in death, except the transgressor? Brethren, infidelity will raise in man's hart lose conceits of God, and of his nature; almost persuade that seeing is not believing. Had not the Prophet such thoughts as these? Was he not almost by these Sophistications, fallacies well near turned out of the way? Cast upon his back? And run the path of open profaneness? Without doubt, they stayed his steps for a time, hindered his holy progress. Read Psal. 73. Per totum. 4. Carnal confidence; that is, whatsoever we trust in, except Christ jesus. The jews had Abraham for their father, Moses to their master, teacher; Circumcision the seal of righteousness, the Ark, Temple, Oracles, all holy ordinances, and worshipped at jerusalem; yet excluding Christ the true Paschall Lamb, the Messiah premised; What was all they did or had, but a confidence in the flesh? Was not Paul an Hebrew of the Hebrews? Of the kindred of Israel? And of the tribe of Benjamin? Circumcised the eight day? Brought up at the feet of Gamaliel And profited above many? Phillip 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 justified, and truly sanctified, have an eye, look back to such things? Put some affiance in them, whereby the better to confirm his Spiritual standing? And if he do, what can it be but a carnal confidence? And may not a man effectually called, perfectly justified, & truly Sanctified, have an eye, look back to such things? Put some affiance in them, whereby the better to confirm his Spiritual standing? And if he do, what can it be but a carnal confidence? And a step from grace? Give we an instance of this, without exception. What say you of the Galatians? Would not they have their works concur with the obedience of Christ, in the act of justification? And for this cause, be they not said to have ended in the flesh? Gal. 3.3. Fallen from the grace of God? This is a secret, yet a certain truth, that a man may be carried away to place some confidence in his own worthiness; and if he do, according to that degree, he falls from Spiritual steadfastness. For Christ must be all in all, Col. 3.11. else no settledness: and therefore, for this very thing, we truly affirm, that Rome is fallen from the faith, and led away with the error of the wicked. 5. Weakness of grace. To speak properly, this is not a real, or positive cause of declining; yet by occasion, may have a finger in the business. For grace, as all other things, is apt to conserve itself, and no agent by intention of its own diminution. Put a small portion of fire, into a bundle of green wood, will not the act thereof, by its overstrong adversary, in some degree be weakened. 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 always quarrelling, whence it comes to pass, that grace, being unequally matched, is overmastered and quenched, though not totally consumed. Yea doubtless, were it not for the spirit of God, who at all times stands by the newman, and in every conflict, as Eli the lamp with oil, 1. Sam 3. joab David, with a new created power relieves him, the old-man would put out the candle of his life, conquer & overcome him. 6. Want of knowledge experimental. When a tradesman hath a stock, followeth his calling, seethe 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 proof, 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 go on in the continual practice of holy actions, 1. Cor. 6.8. through good report, and evil report, without the least relaxation. There is a mystery in godliness, the which being learned, will make a Christian steadfast, immovable. 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 ravish of the spirit, nothing can stay his steps, hinder his progress to the land of the living. Doth not a tradesman know in the time of bargaining the worth of skill? What, when commodities are dear, money will do? How sweet a thing it is, to gather out of a great heap? Not to be beholding; or to take upon trust of his neighbour? And the same doth an experienced professed Christian. He understands the necessity 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 five foolish virgins, to borrow of his acquaintance, Mat. 25. in a day of dearth) he were quite undone. Who is so unwise, but knows that goods are always profitable? Money will, can do many things? A diligent hand maketh rich? Pro. 10.4. And to him who hath, Luk. 8.18. shall be given? But too few understand the gain of Godliness, the use of grace, the purchase may be made therewith, what credit such men have with God, and what promotion he will confer upon them, who carefully seek it, conserve it. Ignorance in this thing, makes many bankerupts, political, spiritual. Now the contrary of all these we have mentioned, will be excellent helps for the firm retention of grace received. Wherefore keep thy body in good plight; feed on choice meats, walk in pure air, use moderate labour, recreation; And drink a little wine, 2. Tim. 5.3 to prevent thy corporal infirmities. Consider how plants spread in a fertile soil, beasts feed fatter in a fresh pasture; and in the use of the lawful means, means, all kind of creatures thrive, prosper; Col. 3.5. mortify also fleshly lusts, crucify the whole body of sin; for, in so doing, 1. Cor. 9 vlt. thou shalt remove rubs out of the way, kerb the Oldman, & bind him to good behaviour. See in like sort thou increase thy faith; and that will expel infidelity; consume it, as fire doth subble; and drive it out of the heart, to dwell, as Hagar, in the wilderness. And shall not hope in Christ, make the Newman lusty? Strong? Arm him against fear? Fowl despair? And in all assaults cheer up 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, hold out? March valiantly? Win the field? In a word get experience of Gods dealing with the righteous; what sound joy there is in the powerful practice of religious duties; unspeakable comfort in suffering for well doing. Thus do, and when Satan doth tempt thee, his sworn slaves persecute thee, the world allure thee, and the flesh resist thee, thou shalt say to all with Indignation, Neh. 6.11. get ye hence. Shall such a man, as I am, flee? Do this wickedness, to live? Offend my good God? Gen. 39.9. And hazard the final estate of my soul? Nay, rather let my arm fall from my shoulder, job. 31.22. Psal. 137.5. my right hand forget its cunning; and my tongue cleave to the roof of my mouth. And thus much of the inward causes of declining; the other, from without us, follow. 2. Chro. 21.13. 1. Wavering-minded companions. He who walks with such, will, in time, walk as such. When the kings of judah fell from the true worship of God, did not the subjects 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 familiarity with dancing Dalilah? This is not the least block in the way. 2 The fiery trial of affliction. Luk. 2.35. Peirce the Soul of Marie with this sword; will not the hearts of many be discovered? 2. Tim. 1.15 Put Paul in prison, all Asia strait forsake him. Let jesus be condemned, his own Disciples will be offended. Oh! Affliction is harsh to flesh and blood: skin for skin, job. 2.4. and what will not a man do to save his life? This wind, where and when it bloweth, causeth the strong to stagger; and trippeth up the heels of many weak ones. 3 Personal wrongs; undeserved injuries. Nabals' churlish dealing with David well deserving, gave him a sudden slip; stayed, 2. Sam. 25.11.15. for some season, his spiritual motion. What else made the good subjects of Solomon, 2. Chro. 10 7.16. to fall from his Son Rehoboam? to cry, what portion have we in David? Or inheritance in the son of jesse? O Israel, see to thine own house? Had the king spoke kindly to them; given them good words, they would have been his servants for ever. 4 Public scandal. When the Word preached, but seems to sound against a man's person, than he recoils like an overcharged Cannon: on no other occasion, did many of Christ's followers forsake him; joh. 6.66. walk 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 days, 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: Do any of the Rulers follow him? Of the Pharisees believe on him? joh 7.48. Moses is our Teacher; and doth this man restrain learning to himself? joh. 9.29. We know God spoke to the one: 1. Sam. 8.5. But as for this fellow, we know not whence he is. Likely, from the same ground, the people would have a king: other nations had so. As with the fashion, we deal with religion; if great men use it, all follow it: but if not, we cast it off. 6. Disreputation. When persons have rare parts, fair promises, but not promoted; then they turn Priest, jesuit; as , Stapleton, to get preferment. This may be the cause why Demas forsook Paul, cast off his calling; 2. Tim. 4.10 And (as some think) became an Idol-priest at Thessalonica. However that was; this cord pulleth many from the right path, wherein sometimes they had walked. I might here mention many more; as the habits of pleasure, seat of promotion, titles of honour, parity with nobles, command of the vulgar, and revenge on the adversary: false teachers, falls of great ones, seeming foolishness of God's ordinances, glorious shows of holiness, counterfeit miracles, and shining ceremonies. The chair of security, sad looks of the forward, simplicity of honest hearted Christians, or their silliness rather. Add to all these, the Devil's cunning, Satan's enterprises, always stinting us at the heel, to dim the eye of the mind, whither the hand of faith, or eclipse its object. This red Dragon with his depths, coals of envy, boiling up all the forenamed parts in the Cauldron of his malice, will make such a filthy scum to ascend, the which being smelled of the Newman (were it not for the good Physician of our souls, who cureth all diseases) would cast him into a total irrecoverable consumption. Here, before we proceed to the next general head, it is to be observed, how these causes mentioned may be applied, as well to him who hath but a form of godliness, as to the sound Christian; and that they do not only hinder the exercise of grace, but also weaken the habit: Sometimes working it, as joab stabbed Abner to the heart, at once; now and then successively, as a thief is said to quench the Candle. For some are like a strong poison, that dispatcheth its patient quickly; others a lingering disease, which killeth certainly thee not suddenly. These things being inserted, let us proceed to the next head. 1. Symptoms of declining. When we have not so clear an apprehension of the worth of grace, and the means to procure it, increase it, as in former time. If the glory thereof be darkened; and we account faith, love, hope, but as common favours, in some degree we are declined. When the corporal eye behouldes external objects (not changed from their natural gloss) but dimmely, it argueth a decay in the organ, the faculty of seeing. So when the good word of God, the sacred gifts of the spirit, present themselves to our internal senses, as broken notions, ordinary things; not as Balm to cure our deadly wounds, Angels food to refresh our never dying Spirits, and the only pence, whereby to purchase a pardon for our sins, the loving kindness of our God, and the land of eternal rest, then is the habit of our understanding decreased. When we see the fore-specified things, as grass under our feet, common passengers we meet withal, as if we saw them not, questionless we have 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 fear and fashion, than love and affection, we have just cause to suspect ourselves. That stomach grows weak, which desires novelties, longs for uncouth things: And having fed twice or thrice on wholesome meats, gins to turn. When men pick out some odd author, tie themselves to him in their continual study; talk of him, quote him, commend him, as the only Champion of all the learned, be they who, or what you will, their spiritual eyesight, and appetite are weakened; and the Newman is in a fit of languishing. He who leaves the roadway, is out of the way. 3. jon. 1.3. etc. A neglect of our particular callings. When jonah will not to Ninevie; but pay his fare, launce forth, and sail to Tarshish, his soul hath taken a spiritual nap. They who grow busybodies in other men's matters, and overlook their own, are turned backward. Idle censorious Christians, either never had good stock, or they have diminished their store. For a diligent hand maketh rich, as well in spiritual as corporal things. Unthrifts and Loiterers, always die beggars. 4. When we feebly perform holy actions, or fearfully omit them. He who preacheth without power; prayeth but not fervently; singeth Psalms, without ravish of the spirit; and approacheth into God's presence, without trembling, serious preparation, is in a spiritual consumption. That man who speaks fainly, walks limpingly, and works lazily, is either a Laisht, a Gibeoxit, or an Ephramite; idle, luskish, or a counterfeit, if his natural habits, and abilities be not decayed. I may affirm the same of the other. From this ground, Col. 4.17. Paul might be occasioned to put Archippus in mind, to look to his ministry. 5. A fift symptom, is a quiet concoction of what heretofore we have distasted, 1. Sam. 24.5. spewed out, holding the same, as then, for loathsome meats. Take David in his right temper, 2. Sam. 11.25. touch but saul's lap, and his heart smites him; if disordered, sheath his sword in the bowels of Vriah, it will not check him. Men digest that being a sleep, which (were they waking,) would cause them vomit. A soul in her best plight, as she abhors the greatest: So hates the least known evil. 6. Finally; When men offend, 2. Chro 16 10. and will not endure reproof. If Asa, imprison the Prophet; jonah, jon. 4 9 tell God he doth well to be angry; And job, challenge him the schools, job. 13.3. they all three are gone down the wind. He who enters into his lodging, bolts the door, shuts the window, stretcheth himself on his bed, and draws the curtains, is certainly inclined to sleep: if he storm, cast the stau●s about, being awaked, you may safely conclude, he hath no will to work. You have heard, that Spiritual steadfastness may be fallen from; what it is, with the kinds, causes, and Symptoms of it; And now from all the particulars specified, and our method propounded, we proceed to application. Use. .1 And from the foregoing grounds, we first conclude against our adversaries, that saving grace once obtained, cannot totally be consumed, destroyed. Gaine say we do 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 deny, that the tree with all her fruits may universally and finally be blasted, joh. 11.42. withered. For, are not the gifts and calling of God without repentance? Heb. 4 14. Doth not the Son intercede for us? Will the Father deny him any thing? Shall the spirit permit his work to be abolished? 1. Cor. 3.16 Is it equal, that the Newman suffer for the Old-man's offence? Phil. 1.6. For, all that is borne of God sinneth not. 1. Io. 3.9. If one member perish, would not the body of Christ be imperfect? Should one finally fall, by the same cause, why not all? And then might not Christ dye in vain? Were not his end, at the least in part, made frustrate? What fearful, and to be abhorred consequents are these? What if corruption, like a land-flood, gather head? Grow big? Overflow the banks? And seem to drown all the good grain in the neither grounds? Yet, in a trice, shall it not be dried up? Vanish, as if it never had been? When as grace, like a little river, keeps the channel, runs continually, though she have no such boyleings? Swell? But we leave them to drink up puddle, who dislike to taste spring water. Use. 2 Learn we hence, to avoid the overforward censuring of backesliders, lest we condemn the generation of the righteous. What if Some, who have made a great profession, give back? Will it follow, that they are finally? Totally fallen? Have made an apostasy? Do we not read of many of the Lords worthies, who fell, in some degree, from grace obtained? Shall we thence conclude, they made shipwreck of all? Never recovered? In no sort. Did not David decline? Run out of the roadway, 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 son Solomon also? In his younger years, took he not many out landish women? In his ripe age, went he not after Astoreth, the Goddess of the Zidonians? And Milcom, the abomination of the Amorits? Build an high place, for Chemosh and Molech, the abomination 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, oppress many of the people? What should I relate, Noah's drunkenness? Lot's incest? Abraham's equivocation? Moses his staggering? jonahs' anger? Or Peter's denial of his master? Lying? Swearing? Cursing? He who had seen these, might he not have been swayed, to have past a round censure, upon them? And in so doing, had he not gone beyond his last? Plucked up plants of righteousness? What if the Sun stand still? Go back many degrees? May it not return, to its former motion? Run its course, as in the days of old? Christians in this, oft get it missed; step too fare. It's a soul Symptom of a declining soul, to pass a rash censure of his failing brethren. Yea these, many times run out of the way, when they are complaining of others wanderings. When a tree let's fall her fruit, casts her leaves, looks dead, is it dead? No, the spring is not fare off, the Sun is in his regress: and then shall she bloom, bear in abundance. Wherefore, lay thine hand upon thy mouth, be not rash to utter this thing: but rather, be swift to hear, jam. 1.19. slow to censure. Use. 3 And what we have in the doctrine proved, may teach a declining Christian a twofold lesson. The former, when he discerns his spiritual decay, to repent; Smite his hand upon his thigh, and be ashamed, that with Ephraim, jer. 31.19. he hath misspent the time of his youth; as the Prodigal, run from his father, Luk. 15.13 wasted his stock, and lost part of his portion. The latter is, when he conceives, that he cannot finally fall, his store totally be consumed, to gather heart, and be of good comfort. For there is life in the root, 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 ebb? Shall it never flow? The babe not spring? Is it dead in the womb? The sun eclipsed? His body consumed? Israel once, or twice flee? Will it follow, they shall never return? Fight? Win the field? I tell thee, grace is not like Ionah's gourd, jon. 4.8. that springs in a morning, withers in a moment: neither the Lilies, which flourish this day, the next cast into the Oven, and burned. We may not say, as Christ of the Figtree, never fruit grow on thee more. But as once borne, ever borne; So once gracious ever gracious, though not in equal degree. For the variety of grace's existence, prevents not the perpetuity of its essence. May not all the members of the body consume, yet not totally? So may every part of the Newman, and not wholly be wasted. A truth it is, that the believer may thus fall; First, that the Church may question the soundness of his heart, 1 Cor. 5.5. use her public authority, and deliver him up to Satan. Witness the incestuous person. Also, that he himself may have strange, and lose conceits of his spiritual estate. What did David? Psal. 51. And so, that he may hardly (if ever) recover his former strength, have that near 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 seeds of grace shall never totally waste, and perish. Neither is it impossible, but that he who hath fearfully fallen, may recover his former strength, do his first works: judg. 16.22 Have we not an example of this in Samson? For God can, and will too, restore the declined, Rev. 2.5. if no time be omitted, means neglected. And experience of this so great a damage, may persuade the Prodigal, in the use of his talon, to be the better husband. He who hath gone astray, when he seethe his wand'ring, and returning into his right path, will he not trudge on the faster? A bone being broke, if once knit (say Chirugeons') is the stronger. After a long languishing disease, nature hath recovered; and that body received her former force, been the more healthful a long season. When the Sun had gone back many degrees, who can tell, 2. King. 20.11 but in his returne, he gained what he had lost, that all days and nights, might be of equal 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 recovered; for nature is weakened, the peccant humour strengthened; So is it in this. For when the Newman decreaseth, the old increaseth; both of which, breed danger. It's more easy to keep the weak on foot, than being fallen to lift him up again. How ever, yet is it possible. Use. 4 And may Spiritual steadfastness be fallen from? Then try thyself, if thou be, or not revolted. Tradesmen keep a register of all their proceed, cast up their accounts yearly; take a strict view how they decreased, or increased their substance; and should not Christians be as wise in their generation? Make proof therefore, by the former Symptoms related. Is thy spiritual eye groan dim in seeing? Dost thou behold Christians, as the person, who received his sight, did men, walking like trees? Isa. 65.5. Sayest thou to such, stand a part, come not near me, I am holier than thou? Is thine ear dull in hearing, what the spirit speaketh to the Churches? Covetest thou frothy windy stuff? Rev. 2.7. Contentest thyself at home with a printed paper? And delightest in some new odd invention? Canst not thou (as in times past) relish Angels food? Bread from heaven? Absentest thou thyself from the Lord's table? Or coming, feedest on the sacred body of Christ without an eager appetite? Are the actions of grace feeble? And willingly omitted? Wantest thou power in Prayer? Is that pulse weak? Trembling? And yet thou never challengest thyself in that regard? Is unwholesome food well enough affected? No way disturbant? or better diet received, not into the veins distributed; but passeth thorough the draught undigested? Concoctest thou the word with wambling? Feelest no reluctation of weaker sins, heretofore distasted? And for all this, canst thou not admit of Physic; sharp and keen reprehensions? Wilt thou quarrel with the man who seeks thy recovery? account him rash, indiscreet, and but thine enemy? Then, in good sooth, thou art gone back, carried with the tide, and fallen from thy steadfastness. But, and if thou allowest this that thou dost, mournest not for it, neither strivest to return to thy former strength & motion, thy declining is will full; and thou mayst fear an apostasy. For these symptoms, Characters, as luskish reachings of a lazy body, are the certain forerunners of a final revolting. Wherefore, as by this search, examination, thou mayst try thine estate: So if thou find thou hast fallen, labour to return to thy former steadfastness. And to recover thee, according to the order premised; what helps we can, we will afford thee. And they are of Direction. Persuasion. 1. We must call to remembrance, what truth in the understanding; or in our conversation, we have fallen from, and so return unto them. 2. We are to consider, what sin we have embraced; whether it be an error in judgement, or practise: and if we clearly discern any, then to cease from it. For, all our failings will and may be ranked under these two heads; of Omission, or Commission. When the natural body is weakened, by refusing of wholesome meat, or receiving of noisome diet; is not the way of corporal recovery, to feed on the former, and to reject the latter? Even so must it be in the regaining of our spiritual strength, we have fallen from. He who hath erred from the true way, must take knowledge of his wanderings, and return to his wont walk. Wherefore begin, though, at the first, faintly to hear, read, meditate, pray. And also to cease from sin, avoid the occasions of evil; then shalt thou by degrees, be restored to thy Spiritual steadfastness, as a weake-sickly body by good diet, moderate exercise, to its former strength. This is the way of direction; that of persuasion being compounded of many particulars, followeth. 1. Cast in thy mind, what an uncomfortable condition thou art fallen into: compare it often with the times of old. Do not slavish fears upon the least occasion arise in thy soul? Art thou not suspicious, how the best question thy soundness, be privy to thy secret slips? Hidden failings? Who would be reputed a prodigal? Gal. 3.1.3. Or having been accounted rich thought to bank? Did not Paul, on the same ground, call the Galatians, fools? Persons be-witched? Will you (saith he) having begun in the spirit, end in the flesh? 2. Consider that greater evils, than these, may attend thee. For shall not the Lord withdraw his loving kindness from thee? Change his countenance, and seem (though he be not) thine enemy? Would not this like the divisions of Reuben, judg. 5.16. cause thoughts of heart? What will sooner make the Lover sigh? Any thing, than the angry frowns of his best affected friend? Of all the burdens befell good job, job. 29.2.3 it seems the disaquaintance with his God, did the most break him: therefore cried, O that my soul were, as in mouth spast! As in the days when the Lord preserved me! His candle shined upon me! And by his light, I walked thorough darkness! 3. And, if thou rouse not up thy spirit, be assured, that thou shalt be awaked. For, fearful dreams may fall upon thee, strange visions in the night present themselves unto thee; and crosses, thick and threefold, follow thee close, until thou return to thy former taste. For, shall God lose his labour? And his child his soul? May not the Lord, shut thy womb? Slay thy posterity? 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 correct thy sin with sin? That the Church cast thee off? Excommunicate thee? What pleasure canst thou take in all thy privileges? Mayst thou not rather suspect every moment, to be swallowed up of overmuch heaviness? 2. Cor. 2.7. 4. But let it be admitted, all these might be avoided; Yet will not Satan tempt thee? bend the strong bow of his malice, feather his fiery darts, Set them in the neck, lose them from the finger of envy, & strike thee to the hart? Hast thou been his but in the months past? When thy eye was first opened? And thy corrections sealed? Then let the bitterness thou at that day feltest, cause thee to awake, Eph. 5.14. and stand up from the dead. Suppose, in this declining condition, thy soul should be taken from thee? However, it might land safe; yet would not the passage be fearful? What flesh, but will tremble to die in a sleep? To awake on the sudden, at its everlasting home? And to departed in a spiritual decay, what is it else, Mat. 25.5. but the foresaid evil? Wherefore, O thou declining Christian! Present these objects to the eye of thy mind, take a strict view of them, meditate thereon continually, and let them never slip out of thy remembrance. When they would wander, call them back, tie them to thee, bind them fast: And that with the coards of a solemn Promise, Vow, Oath; until they have wrought thy perfect cure, recovered thy wont health, let them never leave thee, forsake thee. If thy eye (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 employed? Is not ●his one thing necessary? Think, and think often, how thy companions begin to whisper, thy God to g● beyond the vail, thine enemies to insult, Satan to arm himself, and be thou awaked. Consider, that the sword is in varnishing, the palgue descending, famine approaching, job. 28.14. and death, the king of fear, hasting to kill thy body carry away thy soul. Say, at the morning, in thy settled thoughts why may not my life set before the Sun? When thou liest down, my bed be my grave? And my sleep my death? Let this cry still sound in thine ears, that a declining estate is woeful, fearful, and the extremest of all extremities to a believer. Do this and thus, then shalt thou return from the Chambers of hell, thy spirit lift up the wing, mount on high, and soar above all the swelling waters of iniquity: Thy brethren say unto thee, the Lord is with thee, judg. 6.12. thou valiant man; and blessed art thou among many: Thine adversaries shut their black mouths, spit their venom in vain: And wish, that their last end, might be like unto thine: Numb. 23.20. Yea, thy God shall descend from heaven, scatter the black clouds, break thorough them all, and smile in thy face; say, well done, my servant, my son; give 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 young Dragon; Psal. 19.12.13. walk in the valley of death, fear no evil, nor tremble at the m●st terrible tidings. But as astately ship under sail, having a fresh gale, & her colours spread, swiftly and yet securely, hast to the shore, and cast anchor at the road of eternal rest; And that, when back-sliding professors, shall either shipwreck their consciences, split all a pieces, sink the freight of their souls in the bottomless gulf; or like a distressed bark, which hath spent her main mast, sprung a plank, cut her tackling, and cast it over board, with great hazard and terror put in, and save themselves. Use. 5 Here, let him who standeth, take heed lest he fall. For a spiritual steadfastness, 1 Cor. 10.12. we see, in some degree, may be fallen from, decayed: And then, why should it not cleave unto thee? What privilege hast thou to avoid it Above thy brethren? Have not the tallest Ceders in God's Sanctuary, 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, keep a strict watch over all thy ways, that this evil do not overtake thee, seize upon thee. And to prevent it, practise these subsequent particulars, as remedies. 1. Be humble in thine own eye. Have a low conceit of thine own worthiness. Helps 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 controversy, are not fare from a fall. Was not this the forerunner of Peter's denial? Pro. 16.18. And good Ezekiahs' backsliding? So true is it, that pride goeth before a slip; Luk. 1.53. and an high mind leads to destruction. God giveth grace, to the poor in Spirit: but sendeth the conceited-rich, empty away. Low growing trees, escape the storm, stand up right, when such as shoot up, mount a loft, with a small gust are often shaken, sometimes overturned. Carry a mean sail, and never fear shipwreck of grace and faith: For, so long God sits at the helm. 2. Rather question thyself, suspect thy standing. Fear is a bad getter, yet a sure keeper: And who sooner catch a fall, than they that run without regard? Many have banked at unawares, when good-take-heed was not their factor. The best Physician our kingdom had, D. Butler died (say some) of a consumption: And being demanded, why he did not prevent it, his answer was, he never feared it. Our proverb is, that death comes oft at unawares; And reckless people dye poor. Sure I am, grace's decay may be sudden, the soul's exchequer well near empty, Pro. 10.4. when treasurer providence takes a nap, a wakes to play. A diligent hand maketh rich; an evil fore seen is half avoided. Wherefore, always fear to fall; but chief, when the means of standing are neglected. 3. Shun the rash censure of weak, and declining brethren. The jew was nearest to apstatize, when he the most scorned the Gentile. The dog, which daily licketh others sores, soon sometimes catcheth a surfeit. He who, without pity, visits the poor, may perhaps fall into the like disease, and himself become a patiented. Those who rejected Iphtah, not long after were his suitors, judg. 11.7. 1. Cor. 12.21. and made him judge. Say not to the weakest member, I have no need of thee, make no pharisaical comparisons; Luk. 18.11. etc. lest the Publican go away justified, thyself not. Have I not seen young converts outstrip the aged? Thessalonica was not first called; yet excelled her sisters. David's worthies, were they all the eldest sons? Consult, and give sentence. 4. Also, avoid sin, Thess. 5.22 abstain from every appearance of evil. Above all things, doubtingly do nothing, the least slip, makes way to a fall: any wavering act, will unsettle the soul. When men grow overbold, in walking near the brink, at unawares may they tumble down. He who will do all he may, shall now and then do what he would not, (I am sure) should not. A small moat in the eye will weaken it, cause it to water; And to discern the external objects, but darkly, dimmely. Is not that man blessed, Rom. 14.22 23. who condemneth not himself in the thing which he alloweth? And he that doubteth, if he eat, is he not condemned? For he doth it not of faith: And an act not effected in faith, is it not a sin? Overventurous Merchants have lost all. 5. Neglect no means: not the weakest. Every ordinance of God is good, if lawfully used, What if it begin not the work? May it not further it? When the children of the Church hang all on one breast, have not their mother's teats in any equal proportion of acceptation, shall not the father draw that dug dry, we so much desire to suck at? Withhold the milk of grace from flowing thereat thorough, into the Cistern of our souls? And as none are to be rejected: So with constancy let them all be used. Rather had I, for the cursory performance of a duty, be checked; than, for a total omission, condemned. Wherefore hear, read, meditate, pray, however dully, deadly: for intermission will not help, but hinder against another season. 6. Consider, that they only, who persevere, shall but besaved: all revolting Apostate must perish. What (the which is necessary), if thou recover? Will it not cost thee much toil? Great torment? grace once lost, is not with ease regot: This playing at get again (as Gamesters speak), is always without comfort; often without commodity. If there be therefore any true joy in thy soul, the least spark of the Spirit kindled, cherish it, conserve it. Read not these things without regard, view them not with a slight eye: but with anxious devotion, the most serious meditation. Let others harms teach thee to beware. And know this one thing for certain (it may be the Preacher speaks by experience: Rev. 2.4. ) that if thou lose thy first live, thou wilt be weary of thy life, never eat, or drink with comfort. And but a dream of death, will cause thy hair to bristle, job. 5. vlt. thy hart to tremble in thy body. Hear this; and learn it for thyself: for thy good. Use. 6 And this doctrine may serve to instruct those, who be about to step into the way and course of a Christian; that they look fa●re beforehand what another day may bring forth; what they are incident unto. Some become proselits, prick forward at the first, but a none give in and tire. Where lies the cause? They knew not, that grace got, might be lost: steadfastness obtained, much decayed. A wise builder casts up his accounts, not only what expense it will cost him, to lay the foundation, rear the wall, steake the roof, paint and perfect the whole edifice: but also being finished, to support it, conserve it. This use, Christ jesus the chief Architector makes of it; presseth (it seemeth) from the same ground, And backs it with a strong reason. For, if he do not, will not his neighbours mock 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 resolved altogether to be one, mind this; And, to my power, at this thy entrance, I shall lend thee my helping hand. 1. Rules of direction for young converts. Before thou set a foot in this good way, place one stone in this new building, be careful to lay a sure foundation. He who errs in the entrance, the further he travails, of necessity must the more wander. And that house, which is founded on the unsettled sends, Mat. 7.24. of certain will fall. Ignorance of the truth, and worth of our profession, are the ring leaders to backsliding. What made the Apostles, and common people so resolute being opposed, persecuted, imprisoned? They knew the words of eternal l●fe: that the Gospel they preach and professed, joh. 6.68. Rom. 1.16. was the power of God to salvation. He who gins well may end 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; Fix them on things above. No man can serve too (contrary) masters; Mat. 6.24. God and mammon. For, follow, the one: And flee from the other. The young man, who had great possessions possessing his hart, at the first step, gave back; the like made Demas to revolt. When men will be Christ's Disciples, and shake not hands with this world, Amos 3.6. they never stand. The old saying was, is there any evil in a City, and God hath not done it? Thus Now; is there any back slider, and the love of money hath not turned him? 1 Cor. 7.31 He who would dye rich in grace, must resolve to live poor: or, as the wicked their knowledge, use the world, as if he used 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 jew expecting peace, and prosperity, when his hops failed, fell from the faith. Have I not beheld a man in a common muster, march in fury? Charge and discharge? Break pike upon pike, as one skilful, valorous? And for all this, in a hot skirmish, the report of a piece, hath caused him to quake; the fall of his next fellow, struck him with so great a fear, that he hath stood, as one half dead, and gathering heart, was first in the flight? Wherefore, if thou wouldst prove a worthy warrior of jesus Christ's camp, Heb. 22.1.4 fit thyself to fight in the Cannon's mouth; to resist unto blood. For unexpected crosses, wound deep; kill deadly. 4. And when thou hast gone this three fold step, then march on with deliberation. Mat. 26.70. For, violent motions, though sometimes strong; yet seldom are the permanent. Aguish fits, breed flushings, blazing Comets soon fall: hasty curs, bite least; heady horses, quickly tyre: The trumpets sound, was louder & louder: 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 weak spring, break forth at the side of an hill, increase, grow strong, and make a little river in its own banks? Thus should it be with the waters of sanctification. Thou therefore, who art but a babe, at the most but new borne faint and feeble, understand the truth and worth of thy profession shake hands with pleasures, profits, arm thy soul for the bitterest assaults; And lance into this depth with great care & fear. job. 5.2.6. So shalt thou grow from ablade to an care, and from an care to a ripe corn; die in a good age, full of days, And, like a rich rick, be gathered to thy fathers in due time, the best season. This may suffice to have spoken of the last branch of our text: the other succeedeth. Lest ye also being led away with the error of the wicked. In our Logical resolution, you may remember, we made these words the first part of the Apostles admonition; and they to speak as the truth is, contain in them, the cause of backsliding, whence we collect, that Doct. 3 Error leadeth from steadfastness. He who is led with error, is always unsettled; were he man or Angel. Else, why are the wicked compared, Pro. 23.34. to one in the top of a mast? Said to stagger and reel, like a drunken man? And as the troubled waters, Isa. 57.29. to cast up mire and mud? How comes it to pass, that all Heretics are so mutable? Isa. 57.20 Variable? And that Satan is still compassing the earth, yet never settled? Why? They, and he are led with error; and so consequently, always moving, raging, tossing. Reas. 1 For, error leads from God: And is not he the baste, stay, and very Centre whereupon all the Creatures (than much more man) are settled? established? Whilst the Prodigal roaved from his father, Luk. 15. was he not unquiet? When he returned to him, did he not find rest? was not his wavering mind, calmed? Ever after, settled? Is not the same, in the Prophet himself, Psal. 73. verified? Reas. 2 Again, whither leads error? To any constant object? Is it to the world? 1. Cor. 7.31 Doth not the fashion of it pass away? To Angels? Found the Lord any steadfastness in them? job. 4.18. What is it to beauty? Or favour? A lack! Pro. 31.30. The one is vanity the other deceitful. Error in judgement, leads from steadfastness in practice. For the act of the will, follows the act of the understanding. And error in practice leads from settledness in the habit: because it strengthens corruption its opposite adversary, weakens it self. Will you hear, what error is? With the kinds of it? And So step to the use? Error is a diverting from the doctrine of truth. Error defined. We must conceive, that as God hath given man his being; and, the which is but equal, requireth obedience from him: So hath he prescribed him rules, like so many ways, to guide his steps, Psal 119.19 that he wander not in his m●t●on. Now to swerve from the foresaid rules, is truly styled error: 2. Tim. 2.18. as we see affirmed of Hym●neus and Philetus, who are said to have erred concerning the truth. jon 1.2. When jonas paid his fare, sailed towards Tharshish, he erred both in his Corporal and Spiritual motion. For, the Lord had chalked out a path unto him, the which led unto Nineveh, wherein he should have bounded his footsteps. As for the kinds of error, they are to be distinguished according to the several arts, whereby every act, the which proceedeth from man, is to be guided, and directed. When a Logician doth not invent and judge answerable to the precepts of Logic, the true rules of reason, he is said to divert from a Logical truth: a Grammarian speak, or write proportionable to the grounds of grammar, to swerve from a Grammatical. And the same may be affirmed of every Artist whatever, when as they divert from the warrantable principles of their proper, and professed art. But the error here to be handled, is none of all these: therefore we omit them, and proceed to it; the which, that it may be the better discerned, we will, in a plain and specifical difference, point it out: and this it is. A diverting from the doctrine of truth, Error in special defined. which is according to godliness. Every art, as it comes from God, and a beam of his wisdom refracted in the creatures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 3.10. may be truly styled a Doctrine of truth; And if they, much more this we have in hand. So that, to divert from any one precept of the forerelated arts, is an error generally received: But, in our definition, we add, which is according to godliness. Were a man as skilful, as Moses was, in all the learning of Egypt, to divert from one, or all the rules thereof, is not an error from the doctrine of godliness. For, although these arts in themselves be true and good, and excellent helps unto the art of divinity: yet may we not call them doctrines according to godliness, Mat. 22.16. but the art of living well, Theologie we may. For we find it sometimes styled, Ephe. 1.13. the way of God, 1. Tim. 6.3. the way of truth; and in express words, the doctrine according to godliness. Neither is it so named, because God only is the author of it, and in that it leads to truth (for the like may be said of all other doctrines, which are from above) But in respect it is an instrumental cause, Io. 17.17. to work grace and truth in us; directeth how to walk in holiness, Gal. 6.16. righteousness unto God and man; and conducteth to the kingdom of heaven The heathen Philosophers had more deep skill in the general arts than the most of us have: yet wanting this, erred from Theological truths; And (it's to be feared) finally perished. See therefore (by the way) the great mercy of God to us above them, who have it: And our misery above theirs, if we abuse it. Observe further, that this error is Legal. Error distributed. Evangelical. When God at the first had form man righteous, Eccle. 7. vlt. that he might conserve his image in him, and his person in a good condition, he gave him a Law writ in his heart, to direct him in all his actions: But he obeyed not the truth, wandered from it, and so by his swarving became miserable. Yet, for all this, the goodness of God was such, and so great unto him and his posterity, that he revealed unto him, and conferred on him another Law, whereby he, and they might recover their former damage, called the doctrine of the Gospel, Gal. 1 7. the new Testament, jam. 1.12. and the Law of liberty. So that, from this twofould truth, springs a double error: For, if there be a doctrine of the Law, Rom 2.20. and a Doctrine of the Gospel, as is evident; Gal. 2.5. then will it necessarily follow, that error may be distributed into Legal, and evangellical. For, as to divert from the doctrine of the law, is a Legal: So from the doctrine of the Gospel, an Evangelicall error. And either of these may be in judgement. Practice. In judgement, when we take false doctrine for true: or true for false. In practice, when, though we know and approve of the way of truth; walk not in it, but wander from it. Again, error is General. Special. General; When we divert from every truth, whether Legal, or evangellical: in judgement, or practise. Special; When as we receive some, reject others: flee this, follow that, Finally; there is an error of: Wiflullnesse. Weakness. Of wilfulness; when the truth is in judgement approved: but, in practice willingly avoided: Of weakness; when as it is not obstinately rejected; but of humane infirmity, either not apprehended; or (if it be) not practised. All these foregoing particulars, by plentiful proof, may be confirmed. For the first: Adam's error was legal, not evangelical. Because before his fall the doctrine of the Gospel was not revealed unto him: neither in the time of his innocence had he any need thereof. Satan's, & his seeds, are both legal & evangellical. 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 judicial and practical error (as in the worst sense I may best term them) its manifest. For the former: ye err, Mat. 22.29. not knowing the Scriptures: And as yet, jon. 20.9. they knew not the holy letters. For the latter. Do after their words, Mat. 23.3. not after their works: For, Rom. 1.21. and 2.21.22. they say, but do not. And when they knew the truth, they were disobedient. Note here, that when any man sins of ignorance, it's a judicial: Of knowledge, a practical error. The first, in order, precedes the second. For, as Physicians hold, that an error in the first concoction, is not corrected in the second. So is it in this; err in the former, and err in the latter. When the eye is deceived, the foot is misguided. Moreover, for the third distribution of error, which is general, or special. The former head properly appertains to Atheists: For they universally deny both the law, Psal. 14.1. & Gospel. The fool saith in his heart, there is no God. And who is the Lord, Mal. 3.14. that we should serve him? We will none of his ways. Also, the error of the Turk & jew, jer. 6.16. is total in respect of the Gospel: For, they wholly in judgement & practice divert & turn from it, not allowing one tittle of that truth. As for partial error, it may be found in the best men living. For judgement, they know but in part. 1. Cor. 13.9 Rom. 7.21. And for practice, when they would do good, then is evil present with them. In conclusion; the error of weakness was in Paul before his conversion. For, Phil. 3.6. as concerning the righteousness of the law, he was blameless. But, Acts 9.17. until his eyes were opened, he rejected the Gospel, persecuted those that Preached, or professed it. But he did it ignorantly, of weakness, not wilfulness: 1. Tim. 1.13 And therefore the Lord, had mercy upon him. He who swerves from the doctrine of godliness in judgement, or practise; yet approoues not himself therein, rests always with a mind ready and willing to be better instructed and informed, is not tainted with this wilful evil. But when men are ignorant, and profane, obstinately and desperately go on, with a supine neglect of all means whereby they might be informed and reclaimed, according to the doctrine of godliness, they be deeply infected with the forenamed peccant humour. This wilful intellectual (that I add not practical error, (I fear is the error of too many learned Papists, and schismatics, 2. Tim. 3.1. in (as the Apostle calls them) these last perilous times; And is always the forerunner and ringleader to blasphemy, and that sin unto death, 1 Io. 5.18. which is unpardonable. But all who are borne of God, keep themselves that that evil one touch them not. Yet it cannot be denied, but that a true believer may sometimes go a stray, and that not of infirmity, but willingly witness David, Rom. 7.15. jonas and others. However, this is most certain, that what they do, they allow not; no not in the very act of erring. It remaineth, that we now make application. Use. 1 Think it not strange then, if they who err from the doctrine of godliness, be unstable in all their ways. What marvel is it, that men walking on craggy rocks, steep mountains, and unequal ways, trip, stumble, and catch a fall? How should they choose? If the blind lead the blind, Mat. 15.14. shall they not both tumble into the ditch? What made the Galatians so unsettled? Any thing but error? The Ephesians to be tossed too and fro like a feather? was it not a windy doctrine, which carried them hither and thither? We may say of such who are led with error, as jacob of Reuben, Gen. 49.4. that they are unstable as waters. Take a proud man, who diverteth from the truth, no fashion can long content him: an Epicure alured by the belly, he is never satisfied, but insatiable: The voluptuous, what sport, or recreation can give him contentation? Let the Miser have millions, what of that? Hath he enough? If so: it's but for a season. As for the heretic, he is a peripatetic, Isa. 5.7. vlt. never at rest; but, like a boat on the waters without a steereman, always in motion, in agitation. Never did drunkard stagger more, or blindman stumble, than the erroneous person. Read their books, hear their words, view their actions; And tell me if error lead not from steadfastness? Use. 2 But what? wouldst thou be constant? immoveable? Then take the Prophet's direction: jer. 6.16. stand in the gates, inquire of the good way, walk in it, And thou shalt find rest to thy soul. Get a sound mind, faith unfeigned; these will make thee firm, jam. 1.8. stable. A wavering minded man, in all his ways, is still inconstant: When as he, who understands the truth, guides his actions by it, like the Centre, stands steadfast. For, he is united to his God, who only can, and nothing else, settle the soul. Christ was always immoveable; and why? He understood the truth, gave obedience to it. So that, when the earth trembled, he was settled. Wherefore cry to God, that he would open thine eyes, make the truth known unto thee, and guide all thy footsteps by it; then shalt thou, like a ship in her trim, pass on in thy spiritual voyage, without peril of shipwreck. No waves shall toss thee; or black storm sink thee: When as Scullers, Cockboats, I mean ignorant, and erroneous persons, shall die, and not live in the least tempest. Keep it, Pro. 4.14. and it will keep thee. But as for error, come not near it, turn from it, and pass away; lest she lead thee into a raging Gulf, and in extricable Whirlpool, to thy endless damnation. Whereas the Apostle calls it, the error of the wicked, we may collect, that Doct. 4 The way of error, by a peculiar prerogative, is the way of the wicked. True it is, that error is called away: but a crooked, wand'ring and evil one. Psal 119.27. For, as the Commandments of God, are styled ways; So are the doctrines of men. The way of idolatry, was the way of the Kings of Israel: 2. Chro 18.23 The way of covetousness, Balaams': The way of fornication, jude. 11. the whorish womans And the way of evil, Pro. 7.25. the way of all the . Thus fare 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 own: and is it not equal? Reas. 1 Again; in regard they conserve, and support them. He who begets a Son, and doth nourish him, is his natural father, no man else; So here. Reas. 3 Thirdly, this way is not from God, he disclaims it. For, Psal. 19.7 all his paths are holy, and good, Psal. 5.4. and true. He is not an inventor; or approover of the least iniquity. Reas. 4 Finally; the godly, from their hearts, speak the truth; keep the way of life, Psal. 25.2. shun all evil paths. And if they sometimes wander (as who doth not?) it's of weakness, not wilfully. Use. 1 And is it thus? Then (as Christ said) give that which is Caesar's to Caesar; and that which is Gods, to God. So give Satan, his right, and wicked men, their due. Let the way of sin, death, damnation be theirs by peculiar prerogative; & why should they not? Are they not their own? Who, but they, did invent them? Doth maintain them? Keep them open? Shall a man father another's child? Make it his heir? That were to wrong the natural parent; himself too. Let the lepry cleave to Gehazi; not the Lords Prophet. Lay the fault where it should be; clear the innocent. job. 27.5. job would not deny his right, to the death. Paul makes the oldman the cause of his evil, Rom. 7.20. not the new: disclaims the Law, lays title to the Gospel, yet wrongs neither. And may we not follow, tread his steps without peril? Use. 2 Hence may the wicked learne, what, in truth, they may lay claim too, as their peculiar portion. And not shake off their natural brood, bind them to the back of stepdammes. This will not serve their turn; free them from bastardy. Inventors of error they are: error therefore is neither Gods, nor any of his children's. Adultery was but David's strangers he gave it but a night's lodging. This monster was the Gentiles beast, found daily entertainment within their walls. Drunkenness was of the old-worlds' brew: not of Noah's breeding. Lot he begat not incest; his daughters did it. Solomon slept, while the Idols were a framing: they had a more peculiar father. Polligamie was not hatched in Abraham's nest Lamech, not he, did first disclose him. Many, like Pilate, seem to wash their hands from all injustice, as that man of sin doth his from pride; yet exalts himself above all, who are called gods. The pied bull was the people's beast; not Aaron's: the golden Calves, jeroboams' cattle; not the good subjects. Murders, rebellions, superstitions, Heresies, treasons, are the cursed seed of the Romish whores. And not the virgin Church of England, or her chaste neighbouring sisters. The like may be affirmed of single life in Ministers, equivocation, Masses, Dirges, Indulgences, Salt, Cream, Oil and the Stews, that they all ascend out of the bottomless pit of Popery, not the Cabinet of God's holy letters. Why then should not they, who breed, and feed them, lay title to them? Such as hate them, repress them, be no Authors of them? Beware lest ye also, etc. The note which issueth out of this phrase, is this, that Doct. 5 By one error 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 heresy of Arianisme? In these days with Arminianism? Hath not the earth groaned under them? Heaven itself been provoked by them? And many reasons hereof may be produced. Reas. 1 As first, from the quality of error: for it is of a spreading nature. 1 Cor. 5.6. Hence is it compared to leaven; a little whereof, leaveneth the whole lump. To a Gangrene, which compasseth, 2. Tim. 2.17. & infecteth all the parts of that body unto which it adhereth. Did not sin spread from Adam our head, to all his posterity? Rom. 5.17. What member is free from it? Not polluted with it? And such as the root is; such are the branches. It's like fire in a train of gunpowder, which runneth until every corn be blown up. Reas. 2 Besides, error is easy, pleasant. And what is agreeable to the flesh, of multitudes, will be followed. The way of truth is strait, rarrow; with much ado● found, Luk. 13.24. but with greater difficulty practised. He who treads this tract, like jonathan and his armour-bearer, climbs the hill: the other, swims with the stream. Reas. 3 Moreover, men are wonderful prone to follow examples: the worst not the best. Therefore Moses, lays a block 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 induced, by others wand'ring examples, to trudge on in the broad-gate of error. He who is ignorant of his path, will place after any seduced person. Reas. 4 In a word, Satan and secturies come to mankind, as judas to the Pharisees; Mat. 26.15. What will ye give and we will deliver the truth to you? They set it to sale, at an high rate, as if error were the only commodity, and the very truth of God: and this causeth the silly-simple Merchants to buy it the faster. The Devil, as the Quake saluer of his drugs, saith of error, that it hath a sovereign power to cure all diseases. Use. 1 Admire not then, if millions worship the beast; and every Sectmaster, hath a multitude to follow him. Ahab may have four hundred false Prophets; good jehoshaphat, but one true Michaiah. Theudas many disciples; When jesus treads the wine press alone. Arius, may walk with thousands; Athanasius, with a few. And what wonder is't? For error is easy; the truth harsh to flesh and blood. Ill weeds spring a pace, spread fare; when good herbs grow thin, hang the head. Cockle, and Kerlocke cover the field; Wheat & Barley are well near blasted. Landflouds overflow the grounds; clear waters keep their channel. Rags often have more room, than the richest robes of Princes. The Pope's Bulls have great sale; when Paul's Epistles are locked up, see no market. Rotten wood is quickly fired; sound timber hardly heated, a loathsome smell fills the air; a sweet perfume holds one subject. Presumption, with Saul, slays his thousand, when faith in jesus, cures but fifty. Simon magus rules all Rome; Simon Peter sees no Pulpit. Papisme and Atheism hath whole Inns; when Piety and protestancy lodge in the stable. wouldst thou be wise? Not seduced? th●n fear that faith, which spreads fast, hath most friends. Use. 2 And by one error, may m●ny be seduced? Then get a good eye, a sound judgement: exercise thy wits, that thou mayest discern between truth and falsehood. Sectaries be now grown cunning, are become their craftes-master. Whore's brats, have naked breasts, painted faces: Popish points, are strait laced rarely clothed. Bellarmine's bastard-brood, are attired like lawful borne, Legitimate children. A Catholics heretical hatched, like Peacock's birds, are finely feathered. Our young jesuits with a new coat, a neat distinction, can make a crooked Saint, an erroneous point; a comely person, a sound position. At one stone, many have stumbled: one rock, hath split sundry ships a pieces: And one by path hath seduced several thousands. And that thou mayst discern truth from error, let these rules be observed. 1. In the first place; know, that truth is divine, error humane. For, whatsoever is grounded upon men's traditions, either is, or may be erroneous: upon God's word, cannot. 2. Again, all truth is at agreement with every truth, for truth is single, but one; ever conformable to itself: error manifold, dissonant; and mixed with several contradictions. 3. For conclusion; the truth hath no other scope, aim, than the glory of God, from whom it floweth, proceedeth. But error seeks itself; shoots at honour, ambition, temporal promotion. wherefore, try the truth by this test, weigh it in the forementioned balance. So shalt thou behold it with open face, discern the currant coin, from all false s●ips, and be freed from Apostasy. More doctrines might be deduced: but one only, from the ground of the admonition, which is thus, and so an end: that Doct. 6 Error being discovered, is to be avoided. Deut 30 17 It were to waste time, blot paper to no purpose, should we insist long on the proof, Pro. 4.14. when as all grant what we do affirm. Mat. 24.25. Acts 3.48.19. Heb. 6.6. Yet if you please, read but these places quoted: the reasons aleadged. Reas. 1 In regard of the teacher. How would it grieve the man of God, to study, preach, reveal truth, discover falsehood, should the people not embrace the one, reject the other? Might he not cry, I am greatly pained? Isa. 49.4. Have spent my strength in vain? Lost my labour among you? Suppose the husband man to rise early, sit up late, Blow, sow, harrow, hedge, and, for all this toil, see no fruit follow his hands, would he not hang the head? Fould his arms? And be much dejected? Why? Are not Preachers, Sowers? Mat. 13.3. Shall they not then, having no better success, be pierced with the like sorrows? Reas. 2 And what profit can accrue to them, who understand what error is, and the danger of it, yet will not avoid it? Are not such said to be near unto cursing? Everlasting burning? Heb. 6.8. This is wilful neglect: and shall be rewarded with greater damnation. For such as are ignorant, shall be beaten with m●ny: They who know the truth, and do it not, with the more stripes. And, 2. Pet. 2.21. it were better, not to have known the way of righteousness, than after a man hath known it, to turn from the holy Commandment given of God. So that for their own, if not the Teacher's sake, when the people discern error, they are to avoid it. Use. 1 This point sharply is to reprove millions in these our days; who, for all our preaching, practise nothing. Was sin at any time in any age, since the Apostles days, more clearly discovered than now? And yet, how few be there, who flee from it? We are grown to Babel's conclusion. Rev. 18.7. Is it as a queen, I am no widow, I shall see no mourning, is the cry of our common people. May not the Moseses of these days complain, that England is a stiffnecked people? Ezek. 13.22 A froward generation? Do they not make the hearts of their pastors sad, whom God would not have made sad? Will they not to jericho, though they fall amongst thiefs? And return (though not dead) yet sore wounded? Who can conjure the spirits of our times, within the circle of God's commands? Are they not, jud. 13. like judes' planets, always wand'ring? In their judgements, the Prophet is a fool, and the spiritual man is mad. Hos 9.7. Tell the Usurer, that to lend freely, is the narrow way, will he not run in the wide path, of ten in the hundred? Make drunkenness, whose staggering steps lead to hell, as palpable to the Swill bowls 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 go? And nothing but death shall part thee and us? Who can be ignorant, but that common swearing is a sin? Yet, in bargain and sale, almost all chapmen use it. Nay, will they not excuse it? Defend it? What? May we not (say such) swear the truth? Put off our commodities with an oath? And who will buy? Believe us else? Thus Ahab-like, to sell their wares, they make Merchandise of their souls. What should I tell you, of the damnable path of fornication? For we can avoid the danger, trudge in that deadly way, from the example of vnconverted Gentiles. Have we not many amidst our congregations, who, for all we can preach, will be justified by their honest minds; harmless meanings, good deeds, when, God knows, and all men too, they never had any, but such as the Lord hates, and the taphouse rings of? But I will make myself no longer ridiculous to these evil beasts, filbellies; stir no more in this filthy puddle. But leave them, as Amasa in his blood, to wallow in the straits of death, until they arrive at their long home (if they return not) of infernal darkness. Use. 2 And to you now, who are better resolved, inclined: hear what I say unto you. Would you rejoice the hearts of your painful Pastors? And save your own soul s, then e●chew error when it is discov●red; hate it with a perfect hatred. Leave the Atheist to say in his heart, Psal. 14 4. ther● is no God: The Turk and jew, to deny jesus, reject his Gospel. Let the damned rabble of Arians. Make Christ a mere creature, dispute against his deity; other heretics, his humanity. 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 us. Mat. 1.23. Say to those who in words confess him, but indeed deny him, as jacob of Syme●n and Levy, brethren in evil: O my soul descend not into their secret, mine honour, Gen. 49.6. be not thou united to them. Make Christ, thy wisdom, righteousness, 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 compass, to sail the troubled and raging seas of thy spiritual voyage, unto the land of everlasting life. Where thou wantest skill, beg his Spirit, obey his motion; So shalt thou avoid the hazard of all shelves, and sands, Art thou in doubt? Fearest thou shipwreck? joh. 16.13. Put him in mind of his promise; and he will lead thee into all truth; and at the last, land thee safe, where the storms never arise, waters swell, or the winds blow. The shops of error. And here let me exhort you of this famous City, to beware of the shops of all error and profaneness. But (you will say) which be they? My answer is; A playhouse, A dicing-house, A brothell-house, and A tippling-house. I had almost said of all these, Gen. 20.11 as Abraham of Abimelechs', the fear of God is not in them. Rev 2.13. Or as john writes of the Church of Pergamus, I know their works, and their dwelling place, even where Satan's throne is. For what is a Playhouse, but the cheating Exchange, where the sacred Scriptures are abused, the glorious name of God blasphemed, lies and fables set to sale; And all kinds of obscenity, scurrility bought and sold for ready silver? Is it not the Devils forge, where the bellowes blow, the hammer beats on the bodies of corruption, until lust be enkindled, smoke and burn to the bottom of hell? And for the Dicing-house, how should I describe it? Paint it forth in its colours? It's the Common hall, where Thiefs and Robbers, Gentlemen and Beggars meet together; Swear and lie, Cousin and cheat, Deceive and are deceived. So that poverty arrests them, or (that which is worse, & often comes to pass) a Tyburn tippet, with one cross-cast sends them to their longhome. But what? Will such reply, are not lots in recreation lawful, cautions being used? we hope, Cards and Dice are harmless creatures, can murder no man. I tell thee, upon such terms; I may play with a Bear. For cannot I, pull out his eyes? Dash forth his teeth? Cut off his claws? Muzzle his mouth? Chain him fast to a stake? And keep me a loof? Fare from his reach? And then, will he do any man harm? Prodigal, know this; that wise persons dig not pits wherein people may perish, & think they are excused, when they forewarn men of the danger. Nor feed on that dish, having variety of sound meats, which will cause death, if but missed in the dressing. Go thou, and do likewise; lest a worse thing follow. Now for a Brothel-house, it's the Synagogue of Satan, the very suburbs of hell. Or, if you will, the noisome Pest house of the Devil. For such as tread her steps enter within her doors, have received the sentence of death; not one of a thousand, Pro. 2.19. that ever returns again For shall not God take vengeance of all those, who burn in lust, prostrate themselves to an whore; And offer soul and body, a living and acceptable sacrifice to the Devil? I tell such, in the Apostles own words, 1 Cor. 6.9.10. that they shall never inherit the Kingdom of heaven. For, whoremongers and adulterers, the Lord will judge. And as for a Tippling-house, its Nabals Inn, whither fools flock and resort, to drink & smoke, kindle & quench, shout & roar, as if Devils were come from hell, in the shape and similitude of men. A Taphouse now in England, is like Purgatory at Rom●: There, when men have lead a lewd and lose life, that they may escape a worse evil, pardons are procured, and they be sent to Purgatory: Here when Prodigals have misspent their portion, shipwrackt their substance, to avoid beggary, we grant them a Licence to sell ●le: And if one god●y josiah pull them down, we have two graceless jehoiachims' to rear them up again; lest the full tale of drunkards should be diminished. But, O ye men of God, flee these things. Set a cross on all these doors, 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 entice thee, consent thou not: Say unto them with indignation, I will none of your ways. Can men tread on Serpents, and not be stung? Carry coals in their bosoms, and not be burnt? Live among the infected, and escape the contagion? Swallow poison, and not dye the death? Without controversy, the forenamed places; And the sins ascending from them, have infected the air, provoked heaven, & drawn down the late great devouring Pestilence. Are not some sparks of this consuming fire, yet smoking in the corners of your City? And if you, by these abhomiations, still incense the Lord, jer. 22.19.20. may not the bellowes of his justice reinkindle them, to burn you, and your habitations, to dust and ashes? Is it not the mercy of God, that you, who hear me this day, are left a live? How comes it to pass, that you fell not, when so many thousands gave up the Ghost? Are you not compounded of the same principles? Form in the same mould? Did you not breath in the same air? Feed on the same food? To be plain, have you not committed the same, if not greater sins? Let then, the long suffering of God, lead you to repentance; Rom. 2.4. And dissuade you, from the least appearance of evil. You have heard, what error is, where it lodgeth; 1 Thess. 5.22. And, being discovered, how it is to be avoided. Now blessed are they, (and none but they) who understand the truth and keep it. VERS. 18. But grow in grace, and in the knowledge of our Lord and Saviour jesus Christ. The Logical resolution. THe Apostle, in the precedent words, having admonished the people, to take heed or a double evil; the former, that they should not be led away with the error of the wicked; the latter, nor fall from their own steadfastness: he, in this verse, now prescribeth a two fold remedy to prevent both. The one is, groweth in grace: for that will support them: the other, increase of knowledge: for it will direct them. Now because the most errors and heresies, which shall spring up, and spread in the latter days, may be, and are about Christ jesus, he maketh mention of him. Consider the words in themselves, The Theological resolution. and they contain a single act, Grow: And a double subject, Grace and Knowledge; which knowledge is amplified by its object, jesus 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 stars, 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 object 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. Observe, that in God and 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 goodness, to allure the Lord, to choice of it, orriginally in it. Again, man is first Sanctified: then established. The latter is here intended. Knowledge:] That is, in a more clear and complete understanding. For, in some measure, their spiritual eye was opened, to apprehend the Lord jesus. Our:] In this word is included, the Apostles personal and special faith he had in Christ jesus: And also, his favourable opinion, that his countrymen were partakers of the same. Lord:] The hebrew word, ordinarily thus rendered, springeth from a root which signifieth abase, or pillar: the greek, one who hath rule or diminion, being a word of relation: our English word Lord, as the learned gather, hath much like force with the hebrew, being contracted of an old Saxon root Laford which is by interpretation, a sustainner. Saviour:] This word, as formerly I told you, is also a word of relation. Of Saviour's, they be general or special: principal, or instrumental. Christ as God, 1. Tim. 4.10. saveth all men: as God man, them only who believe in him. jesus: Mat. 1.22. ] This name comes of an Hebrew word, which signifies to make safe: And it was given our Lord at his birth, with the notation thereof, by the command of an Angel. Christ:] The Greek root, from which this springs, implieth as much, as to anoyn. Now of Christ's there be two kinds, true, or false. And of the former sort, they are typical, or real: The which are here meant. And, it is not improbable, but that he assumed both a Greek and an Hebrew name, closely to teach, that he came to save the jew, and Gentile. For under these titles, are his offices comprehended. The Metaphrase. As I have foretold you, my beloved Countrymen, that in the last days shall arise mockers, men wa king after their own 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 unsettled by their evil example: So d e I in like manner exhort you, to prevent the former related evils, to grow and increase in grace, and the knowledge of Christ jesus; who is my Lord and yours, my saviour & yours. For increase of grace, will support you: and knowledge, direct you, that you neither be seduced, or unsettled. Before we proceed to the words themselves, Doctrines deduced. from the connexion of this verse with the former, we may safely observe, that Doct. 1 Admonition is to be seconded with direction. All the Prophets and Apostles bear witness to the confirmation of this doctrine: neither need we any ample proof for it; only let the places annexed, be perused. Mat. 6.33. Gal. 5, 16. Acts. 3.19. 2. Tim. 3 5. Reas. 1 For, are not Preachers guides? Watchmen? Physicians? Ezek. 33.7. Mat. 9.12. Wherefore, as they admonish: So they must prescribe remedies. What folly were it for a guide, to bid the passenger, beware; and never to tell him what? Or where the danger is? For a watchman, to cry, look about ye: yet not point to the place? Or person? For Physicians, to admonish their Patients to take heed of a surfeit; And to prescribe them no diet? Neither make mention of noisome, unwholesome meats? And were it not as great simplicity for a Preacher, to call upon his people, to beware of this, and that: yet never inform them, what they are to follow? Neither afford them necessary helps to eschew the evil? Ministers must divide the word of truth aright, 2. Tim. 2.15 deliver the whole counsel of God: Acts. 20.27 But, if admonition be not seconded with instruction, direction, how is their duty discharged? Or their flock thoroughly informed? Edified? Reas. 2 Again: What would, or could the silly people do in such a case? Either stand astonished, or return home never the better, wis●r. Tell a traveller, he is out of his path, and show him not the right way, is he ever the nearer? Say to the steeresman, beware of shelves and sands; Yet give him no sign to turn on this, or that hand, may he not split, and sink his vessel for all that? Admonish the late recovered pati●nt, to take heed of a relapse; but leave him there, how should he, in all possibility escape it? Or conserve his health? Surely, if Pastors do not both premonish, direct, exhort, and give sound receipts, it argueth ignorance, negligence, and leaves the sheep liable to peril, to be torn in pieces. Use. 1 Hence may the Minister receive both warrant and encouragement, for matter and method in his proceeding. He may admonish, and direct without commission of the least error, Deut 14 31 abberation. Did not Moses, joshua and all the wise judges, Iosh. 24. tread in the forementioned steps? jethro prescribed what kind of Magistrates were to be elected; Exod. 18.22. describes them by several evident Characters. Isa. 58.2. How often did the prudent Prophets, and sage Seers, jer. 21.12. as to command the people what to avoid, what to do: So give them, when they came into the heathen Countries, directions how to behave themselves? Our Lord jesus, Mat. 6.8.9. as he taught the people to abstain from evil: So did he prescribe them remedies for all their precedings. Else what meaneth all this? Mat. 5.29. If thy right eye offend thee, pluck 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 dogs: Neither pe●rles before Swine. Wherefore, when we dissuade from sin, provoke to good; remedies must be adjoined, 2. Tim. 2.15 rules annexed. Thus to do, is to be a workman, who needeth not to be shamed. Use. 2 Neither is this without use to the common Christian. For, it may direct him how to read and hear to his further profit, edification. What more frequent in the vulgar sort, ignorant auditory, than to hear by halves? Listen without regard to direction? Let but a Preacher say, this, and that is lawful, they never respect caution: but run 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 eternal fire. Swear we may, jud. 7. but what then are the common people's conclusions? To abuse this holy ordinance upon every trifeing occasion. Many are not unlike to foolish patients, who having received sound recipts, never inquire how to use them: whence it falls out, when they should be cured, they are often killed. Who is so simple, not to ask the right way, as to demand if he do not wander? Brethren, take heed therefore what you hear; how you hear: lest it be for the worse, not the better, as after a flash of lightning, we expect thunder. So when admonition is gone forth, have an eye to direction, to caution. But we will step to the words themselves, 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 upon to practise this duty? 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 more? His Son Timotheus, 2. Tim. 2.1. to be strengthened with grace? Are not the righteous said, Psal. 84.7. to go from strength to strength? Pro. 4.18. And to shine more and more till the perfect day? Reas. 1 For, it's a thing commendable. What more praiseworthy, than grace? Psal 4 etc. Shall not then the increase thereof be laudable? Augmentation of any good subject, Rev. 5.2. hath, in the holy letters, due commendation. For are not Psalms dedicated to him, Acts 7.55. who excelleth? The opening of the seal, to the most worthy, ascribed? Wherefore is Steven said to be filled with faith? Neh. 7.2. Hanani, to fear God above many? Moses styled, Num. 13.3 the meekest man on earth? 1. Chro. 11. Why are David's worthies described, by the greatness of their power? Might? Several taxed, for their weakness? Feebleness? Except groweth in goodness were greatly to be extolled? Wherefore, as john of his friend, 3. john 12. I conclude of grace's increase; that it's well reported of all men, and of the truth itself: And, for that cause, to be desired, increased. And is it not also profitable? What growth, can equal this? What increase, like to this increase Shall we descend to particulars? Do we not by the augmentation thereof, recover the great loss 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 suitable to our head, the Lord jesus? Will it not support us with patience, to undergo all kinds of crosses? With ease to perform holy duties? And the more grace here, the greater glory hereafter: Who questions any of these things? As the Apostle saith of the excellency of the jew, 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 proved, before it be applied, certain questions are to be propounded, resolved. Whether grace, or not, be of a growing nature? We affirm, it is in man, not God: Else, why are we bade to grow? Grace resembleth seed, the which being sown in the furrows of man's soul, springeth first into a blade, next to an ear; And in the end to a ripe corn. Mat. 13.23. Doth not the parable of our Lord prove this? Mar. 4.28. Grace in a Christian, is not like a star in the sky, or stone in the centre, always equal: But as the Ceders of L●banon, grows greater and greater; stronger and stronger. But as a man, who hath grace, increaseth in it? He may: For there's a vacuity, in the most sanctified vessel. Grace, like a bullet in a mould, is not perfected in a moment: the soul, at the first infusion of it, is not filled with it. It riseth by degrees, Ezek. 47 3 4. as the waters of the sanctuary; the which came first to the ankles, then to the knees, from thence to the loins; And so to a river, that could not be passed over. As in the union of soul, and body, man was filled with corruption: So at their disjunction, he comes to his highest pitch of sanctification. It may further be demanded, if each Christian do Grow in grace? For answer to this: If man's life be considered in the bulk; that is; from the instant of his conversion, unto the time of his dissolution, then doubtless he doth grow: But if we break it into parcels, as weeks, months, years, he may not increase therein. For, as a tree he may have his winter, stand at a stay, if not decline. Again, 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 equal. A tradesman, this year, gains an hundred pounds to his stock, the next he adds but fifty: here is an increase, though not proportionable to the former. And this seems to be the condition of the Church of Ephesus: she is commended for not fainting; Rev 2.3.4. And in the next words checked, for the loss of her first love. A Traveller, runs fast at the first, mitigates his speed towards the end of his journey: yet, in that he is going still, he may be said to proceed, although his pace be not at all times equal: So may we conclude of this supernatural motion. 4 Can the habit of grace be decreased? This question, in the former verse, we have affirmatively resolved only; an objection by some experienced Christian, here may be produced. Now he believes, anon he doubts: this hour he hopes, the next he fears: One day he prays willingly, fervently; but another he is slow, could in the action. What? Doth the habit of grace increase and decrease in these different kinds of motion? For resolution: we are to know, that in the most regenerate person, Gal. 5.17. there is, as grace: So corruption; from which contrary principles, spring contrary effects. Also, that both of these have coadjutors by whom they are assisted, in their operations. The spirit, is always present to conserve, move, and stir up the grace of God in his children: So is Satan, with the Mass of corruption: But neither of both (it may be) at all times, in equal degree; whence when there is no diversity of grace, or corruptions Existence, yet there may be variety of the strength of their several operations. For, when the power of the external cause is remitted, the actions of grace and corruption, are also weakened: and so the contrary. As with a ship, it falleth out with a Christian: sometimes. He hath a fair & fresh gale from the Spirit, and at that time he makes a speedy 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 diversity of effects, is decayed. No more, than we will, that the sails of the bark be furreled; because its course is somewhat weakened. Again; varying the object, altars graces operations. For, when a Christian casteth his eye on his strong corruptions; his many actual transgressions; his proneness to evil, unwillingness to good: calleth to mind how the promises and vows he hath not performed, the which at his conversion, with a most settled resolution, from him proceeded; And, as the dog to his vomit, unto his old sins, he hath returned, to doubt and stagger he is constrained: But on the contrary, when he seriously considereth, what change the Lord hath wrought in him, what long experience he hath of his loving kindness, what great things, beyond his expectation, he hath done for him; how that he alloweth not what he committeth, but of weakness, not wilfulness falleth into such & such a sin; And that it is so, and was so w th' the best of God's children, then is ●e strangely exalted, ●nd cry to with (rejoicing, who shall lay any thing to the charge of Gods chosen? Rom. 8.33. I thank the Lord, that in the law of my mind, Rom. 7.25. I serve him: though in my flesh, I serve sin. 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 pass: Example. A man may go 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 up into the air, being at the point of its ascent, presently descends. Yet will it make some little stay, though scarce sensible, before its return. And why may not the like be in this Spiritual motion? But not to go forward, is to go backward? True, if we understand it of the acts and exercise of grace: or in that God requires a continual growth, until we give up 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, that the spirits of just men, nor the blessed Angels should ever come to the period of perfection, but still grow (as we use to speak) in infinitum? I am not ignorant, how that some men be of a contrary judgement. Let the wise judge. But what? May not grace increase, and a man not perceive it? Yes, of certain. For desire of gain, may take away the sense of growth: neglect of casting up our spiritual accounts, hinders the apprehension of graces increase a jealous suspicion, breedeth doubt of what we have: And augmentation, is not easily perceived. Infants grow, yet are ignorant of it: the hair waxeth white, but not discerned: And the Sun ascends, without perception: So may it be, in this supernatural motion. Eager minds, weak judgements, suspicious persons; and want of experience, discover not secret objects, see them not, as in truth, they are. When fire is first kindled in a cottage, there is much smoke, little heat: the one flies out at the door, chimney, window, and every crevise in the walls; the other, in the mean while, is not apprehended: Now tarry, but a very short season, and the reek wasteth, the flame increaseth: so here. When the holy-Ghost sets this fire which is from heaven, on the hearth of man's heart, he, on the sudden, seems to burn in spirit, to have zeal in abundance, no sin can stand before him: notwithstanding, he, for the present, hath but a spark, a small measure, his coal rather smokes, than glows. Ancient housekeepers know the former: so do aged disciples, the latter by experience. Again; When grace is first infused, the young convert thinks himself rich, having not a drop before: For he compares some with none which are the greatest opposites. Now more being added to that he hath received, the augmentation is not so easily perceived: because the inequality, 'twixt some thing and something, is not so great as that which is, of something with nothing. Give but a penny to the poor, who before had none, he now can better discern himself to have silver, than the increase of his coin (a farthing being added to it,) by reason of the more fell opposition in the dissentanie rules. These questions being thus resolved, the point remaineth to be applied. Use. 1 In the first place, it confuteth two kinds of people; the Familist, and the Papist. The former holds, that when a man is fullcome, he is perfect as Adam our father was in Paradise. And we say so too, but then he must be considered after his fall, not before it. The latter maintains, how a man in the estate of grace, may absolutely keep the whole law of God, do works worthy of merit; yea of super erogation: the which cannot be, except we defend perfection here of sanctification. But what saith the Evangelist? I. john 1.8. if we affirm, that we have no sin (be it actual, or original) we deceive our own souls, and the truth is not in us. Wherefore, if the Papists and familists will have the first; let them also take the second. For why should they not? Use. 2 And it serves at the second hand, to reprove these, who, instead of growth in grace, grow in corruption. True it is, that many increase, but it is in a contrary subject. Psal. 37.7. For are not some of us, such as the Prophets have described? Out faces shine, our eyes stand out with fatness: Our breasts are full of milk, job. 21.24. our bones of marrow: Collops we have in our flanks, we be lusty and strong: yet, this were not to be condemned, but that the causes thereof are evil, as ease, fullness of bread, Ezek. 16.49 and abundance of idleness. Another kind there be, who be grown mighty to pour in strong drink, Isa. 5.22. whose shapes are monstrous: A short belt will not wind about their extended bodies nor a suit of small size cover their unfathomed shoulders. These drink soul-slaying healths, till their heads grow heavy, their heart's light, and all who fear God grow ashamed of them. Will you see a drunkard marching in his hellish colours? His eyes water, his nose runs, his tongue stammers, and his breath stinks: his mouth drivels, his lips quake, his spittle falls, and his feet stumble. Bring him to the field, he can neither blow, nor sow: to the market, buy, nor sell: set him at the table, there, if he speak, he spews: lay him in bed, he wallows in his filthy vomit; and, as a Boar in a loathsome frank, or stinking fly, defiles himself. O that th●se graceless men would learn, that God, for this kind of growth is grown angry at them And that, if they repent not, and a mend, they must another day, will they, nill they, drink whole viols of his purest wrath, until 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 bottomless pit of hell. Others, like Nimrod, are grown mighty hunters; not of the hare and dear (for that) so far as my judgement leads me (is commendable, warrantable:) But of men's purses, places, persons; emptying the first, possessing the second, and persecuting the third: for if Christians in preaching and professing of the Gospel, do but conjoin (which th'apostle injoines) power with the form of godliness, 2. Tim. 3.5 they cry out against such as the Edomites of the Israelites, Psal. 137.7. down with them, down with them, even to the ground. But, let these know, that though their consciences be grown senseless, God shall bring upon them swift damnation. For, 2. Pet. 2.1. he is wise in heart, mighty in power, job. 9.4. who ever grew fierce against him, and hath prospered? And we have an evil beast; a slow-belly grown up among us; how should we define him? He is one, who selleth time; useth his money, as though he used it not; strives to prevent the contingent acts of God's providence. And rather than the forfeiture of a band, will forfeit his freedom in the kingdom of heaven: And if you demand, why he doth so, he replies like him, who being found breaking of his neighbour's hedge, and reproved, answered, is it not better to do thus, than to be idle? Certainly, if David (the which he never will) prove not a liar, Psal. 15.5. a usurer shall never inherit, the mountain of holiness. And what? Is not the weaker sex, grown mightily in wickedness? Have we not some so masculine, that they walk in their doublets? Ride in their coats? And salute with their caps? Were but their hearts answerable to their habits: their spirits proportionable to their apparel, why might they not, at our common musters, be pressed forth for soldiers? I will, nor can give such any precise precepts, for cloth or colour, form or fashion: yet take this in general. Suppose, that now thou wert to come unto judgement, to hold up thy hand before the ancient of days; And to receive thy last doom, thy final sentence of life or death eternally? wouldst thou appear, in a pointed body? With embroidered hair? A curled head? A painted face? A French ruff? And a naked breast? Then, as the Prophet to Naaman the Syrian, 2. King. 5.19. I say unto thee, go in peace. But, if thou wouldst not, change thy garments, altar thine attire, lest death on the sudden, strike thee; the judge come in an hour, thou art not a ware of; weigh thee in the balance of the sanctuary, strip thee naked, and thee with shame eternal. Shall not the husband grow jealous of that wise, who, at his return, is abashed to meet him in her daily habit? I appeal unto 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 deceived. The truth is, we are so grown, that the heavens grow black the earth barren; and the whole frame of nature groans for our growth. Rom. 8.22. What should I tell you of the late Famine? The blazing star? The inundations of waters? The bloody wars? The late Plague, wherein so many thousands have vealed the head, and given up the Ghost? Yea, doth not the spirit grieve and groan for our unnatural growth? Eph. 4.30. Wherefore, let us by unfeigned repentance and new obedience, ease him of this burden, or we shall groan under the direful wrath of the most high for ever, Psal. 50.22. & ever. O consider this, you who forget God, lest he tear in pieces & there be none, nothing to deliver you. Use. 3 The use of this doctrine also serves, sound to lesson some of the better sort. For do they grow in grace? increase in goodness? I wish, the Lord had not just cause to say of our nation, Rev 2.4. I have somewhat against thee. Have we not them amongst us, who have been as zealous as Peter in appearance but now have cooled their hearts, in warming their hands, at caiaphas his fire? Others, who seemed as strong and upright as an oak, are grown weak, fitting themselves to every form and figure in the congregation, like water in a vessel. Have we not many who in times past put forth their fingers to all pious uses: But now pluck them back, draw them in, as the slug her horns? Ran well, and now are letted? Began in the spirit, end in the flesh? It's a disputable question, whether we have more Bankers in goods or grace, Prodigals, who have misspent their corporal or spiritual portion. England, as Ephesus, hath left (though not lost) her first love. Our affections were hardly kindled, but soon cooled, our coal glows a while, and anon ends in smoke and smother. 1. King. 1.1 We resemble David in his old age; little heat is within us, not any will begot into us. Few, like Caleb, Iosh. 14.11. are at this day as able to fight the battles of the Lord, as in former time. What a weak pulse beats in all places? Scarce sensible. We are like a forced piece of land, whose second crop is worse, than the former. We hear and read much: yet in shape, as Pharaohs cattles, are lank, and lean; deformed and ill favoured. But, beloved, this should not, ought not to be so. Let but a man lie speechless, fall into a consumption, and become a bankrupt, Oh! this like a passing bell, in the ears of the world, rings a doleful sound; And all who hear it, smite their hands, shake their heads at it; send forth deep sighs, heavy groans: But, the mean while, Prayer may be tongue-tied, Faith shipwrecked, and a good Conscience split in shivers; yet few for these things, have the least thoughts of heart: no sorrow doth pierce us, loss of this kind pinch us. What the Apostle forewarned, in these last days is come to pass: for we are plucked away, with the error of the wicked; and are fallen from our own steadfastness. Use. 4 Are Christians to grow in grace? Let us all then look about us: weigh the proficiency we have made, in this School. Hast thou no grace? It's high time to gather some. Any? Strive to increase it. Art thou declined? Recover thy loss. Hitherto hast thou grown? Why add to thy stock: still augment thy store. For, this duty concerns all: and therefore, we will press the point so, as every person may reap profit by it. You well know that a thing must be had, before it can be increased. For who prunes, a liveless plant? Water's a dead stake? Trial then is in the first place necessary, if we have any seeds of grace at all. 1. Signs of found grace Dost thou find and feel an emptiness of grace in thyself? A great want of it? Then in truth, though not in full measure, thou hast it. For, blessed are the poor in spirit. Mat. 5.3. And what is this poverty, but an act arising from grace, whereby we sensibly apprehend an emptienesse thereof in our souls. By grace we feel grace, as with one hand we do the other. Dead men perceive no want, when living persons behold their penury. Let him who is truly gracious, cast his eye whither he will, he seethe a vacuity of grace in all creatures, an insufficiency to relieve him. job. 28.14. To the depth he saith, it's 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 five wise did to the foolish virgins; go thy way, at the most, we have but enough for ourselves. Only, when he looks up to jesus, than he seethe sufficient for all, though for the present he hath but received a little portion; scarce any in his own apprehension. But, as a voluntary motion is an act of a living Creature: So is Spiritual poverty of a gracious Christian. Also, if when men feel the want of it, in judgement they approve of it, and in mind highly esteem of it, is not the weakest argument that they have it. For do but demand of them, what is good before God? The best thing in Saint or Angel? Their reply will be, Grace; grace; Eph. 2.1.3. For what is the reasonable creature without it, but a senseless block? A dead carcase? And a child of wrath? Defiling the earth, infecting the air, provoking the heavens; near unto cursing, Heb. 6.8. everlasting burning? Want and worth, are graces inseparable companions: the contrary, corruptions ringleaders, and the evident tokens of graceless persons. 3. After these two, proceeds an earnest desire to be partaker of it; and hungering and thirsting for it: else, for aught I know, thou hast cause to question, the truth of thy Sanctification: A very castaway (say some) may go thus fare; that is, see the want and worth of it; yea eagerly hunger and thirst after it: But I am not of their opinion. For hungering and thirsting are actions of a living, not a dead man: And is not the promise of blessedness, Mat 5.6. made to such? Dost thou esteem grace, above thy appointed food? Prise it more, job. 23.12. than thousands of silver? or ten thousand rivers of oil? Mich. 6.7. Account all things, nothing in comparison of it? And often and earnestly criest, 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. Add to the former three, care and constancy in the use of the means; whereby it is begun and increased, And that will seal up all. Dost thou hear the word in season? And out of seas●n? job. 27 10. Call upon God at all times? in public? Private? Meditate in the law of God, night and day? Come often to the table of the Lord, Psal. 1.2. to drink the water of life? Eat the bread of heaven? Psal. 16.3. Art thou a companion to the excellent? Criest thou to Ministers, Sirs, what shall I do 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 twins struggling in thy womb? Criest 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 form in thee indeed. Fire and water will quarrel, 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 universal strife within himself: Mat. 12.29 for reason against reason, judgement against judgement, will against will, and affection against affection will be at variance. But, if thou feel this kind of combat, wax not faint, but gather heart: for God hath begun his good work in thee: Rev. 17.14. thou art called, & faithful, & chosen; and thy captain Christ hath led thee to skirmish, against his and thine enemies in the sands of Sanctification. 6. Finally; doth Satan now more tempt thee, than in times past? Why; this is not the least mark of Christ's sheep. The Devil is like a gentleman thief who breaketh into a rich man's house, not a poor naked cottage; carrieth a way, as the Israelites did from the Egyptians, Exod. 12.35 Silver plate, golden earrings, and the choicest jewels; Not, as the Gibeonits are said to meet joshua withal, Iosh 9.4.5. Mouldy bread, rend bottles, old shoes & clouted. This red Dragon, like a bloody butcher, so long as we trudge the blind steps to the slaughter-house of hell, as direct as he can guide us, and as fast as he would have us, he keepeth himself a fare off, whistleth some pleasant note in our ears: (for should he hollow out some fear full noise of temptation, we like frighted cattles, might stand still, throw up the head, look about, snuff, and run forth of the roadway:) but when, by the spirit of God, our eyes are unseeled, we smell the danger before us, begin to stay our steps, and alt●r our paths, then strait shall we have a band of the cruel Mastiffs of his temptations, to fly in our faces, pluck us by the throat, that (if possible) we might return into the bl●cke path of damnation, wherein we had informer time, walked. Prove thyself now, examine thy own soul; 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 and diligence, set thyself to increase it. Now because, as Elias said to Elishah, 2. King. 2.10. this is no easy task, which is required of thee, take these rules following to direct thee, to the better performance of this so commendable, so profitable a duty. And first, Helps to grow in grace. 1. wouldst thou grow in grac●? Then empty thy soul of corruption. These twins will not thrive in the same womb. 1. Cor. 5.7 For if the old-man increase, the new must decrease: the destruction of the former, is the generation of the latter. This Ishmael must be thrown out; else ill will it far with brother Isaak. This Barrabas is to be crucified; or the Babe jesus shall. Pluck up the cockle, will not the good grain flourish? So mortify the flesh, and revive the Spirit. 1 Thess. 5.22. 2 Take heed of actual sin: for a double wound follows such a blow. It strengthens the old, weakens the newman, what is that, but fuel to the flesh? quench-coale to the spirit? Banish then all evil works, from thine hands: rotten speech, from thy tongue: and vain motions, out of thy mind. As Christ the money-changers, whip all kind of wickedness, cast it forth of thy temple, spare not any under what pretence soever. 3. Neglect not the least means; Hear, read, meditate, fast, pray, receive the Lords supper; and have none of his ordinances in contempt. Put not them a sunder, Christ hath coupled together: Col. 3.16. lest he stop that pipe, roll a stone on that wells mouth, whereat thou delightest to drink most. jam. 6.13.14 God would have all the Vessels, and instruments of the Sanctuary had in honour: the water of life into the cistern of our soul fl wes thorough every one of his conduits; then use all; for who can tell, what the least may bring forth? 4 Entertain every good motion; open the gates, let them in, bid them welcome feed them, cherish them, as the best guests that ever came to thy soul. Many sparks, make a fire, sundry drops, Isa. 30.21. fill the banks. Hearest thou this voice whispering in thine ear, Acts. 5.9. This is the good way? Listen to it, Heb. 10.29. understand its errand and do 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 spark of grace within us: And if that go out, we are undone. Should I enlarge, the time would be too short: therefore we will wind up all according to the Spiritual condition of every 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, jer. 4.3. in the soil of whose soul this seed was never scattered: I say to all such, blow up your fallow grounds, sow not among thorns: For it's now high time to seek this grain. What's the man without grace, but a dead dog? A very Devil? And firebrand of hell? Never was any blessed without it: Cursed, who did possess it. What shall I, or can I say of it? It's the water of life, which raiseth the dead: the honey, that opens each jonathans' eyes: the tree, which makes the bitter rivers sweet; whose leaves, heal all wounded spirits. This oil will make him see clearly, who was borne blind to speak the language of Canaan distinctly, being dumb from his mother's womb. It boareth the deaf ear, to hear what the spirit speaketh, to the Churches: setteth an hungry appetite, on the stomach of the soul: seasoneth its palate, And gives a pleasant relish to all heavenly nourishment: It stops the bloody issue of sin, dries up that fountain, which all the Physicians in the world could never cure: And looseth the anklebones of the aged cripple, to stand, leap, and run with joy, the paths of God's 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 pass, every day. And, O ye sons of earthy Adam, how should I entreat you! a grain of this mettle, is worth a million of gold: a stem of this tree, all the Cedars in Lebanon: And a drop of this water, all the balm in Gilead. Yea, were the hugest hills, the choicest pearls: the mightiest rocks, the most precious stones: And the unfathomde Globe, a shining Chrysolite; yet, one corn of this sand, more than the Sun a Candle, in brightness and goodness exceeds them all. As the wise man of money, I say of it; that bread nourisheth, wine refresheth: but grace is all in all. wouldst thou purchase? Plant? Build? Why, grace will do it. It will make thee, a glorious temple of God's sacred Spirit: the adopted child, of God the father: And a coheir with the Lord jesus, of earth, of heaven. In trouble, it will comfort thee: in bondage, free thee: and being faint, put valour into thee. Yea, when the graceless man, shall tremble at a paper-Canon; quake, at the wagging of a leaf; lag, like a starched ruff, in a shower of rain; And wish, he had never been born●: Then shall the gracious man, hoist up his sail, lance into the deep, cut the swelling waves, pass by all shelves and sands; salute death the King of terrors, with an holy scorn, and put in safe at the key of Canaan, the land of everlasting life. II. And now, let me turn my speech to thee, who hast laid the foundation of grace, begun to build; go thou on, perfect the work of thy Sanctification: fain would I add to thy mite, and wind thee up a peg higher. Have I not told thee, that grace's increase is commendable? Profitable for all things? Men of great stock, trade to the east Indies, when they of less store, but barter with their door neighbours: a candle inlightneth a narrow room, the Sun a whole world: A single coat, keeps back a weak shot, a double one, the most fiery piercing bullet: A child shrinks under a cushion, and a feeble body stumbles at a straw. Want of water makes the Mill to stand: a spark sets not the pot a boiling: And a drop of wine refresheth not the Spirits. Our green har●s are not easily inflamed: our stiff wills bend to action: And our frozen affections need much blowing. Our sacrifices are but offered up with smoke: our corruptions are not quite licked up; and the cursed work of Satan is not thoroughly dissolved in us. Wherefore, wouldst thou not revolt? Shrink back? And fall from thy former steadfastness? Why grow in grace. wouldst thou with ease perform holy actions? With patience bear all kinds of crosses? Do much good? Have fullness of joy? And be a shining light? A burning candle? Then let grace have her perfect growth? Strong men stand fastest: long-winged Hawks fly swiftest: larg-sailed ships run speediest: great Planets shine brightest: full purses make merriest: And bigboned bodies bear easiest. Grace to a Christian, is as mettle to the horse: mainner to the earth: And the Moons to the tide. As feathers to the fowl: wheels to the chariot: And the soul to the body. So that, want grace, and we are but feeble liveless creatures; bring forth no crop, bear lank ears (if any) and that very seldom. Many complain, that they are in good duties, cold in prayer, slow to hear, & empty of comfort, 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 thyself? Knowing thou hast a present help A speedy remedy to redress all, but strives not for it? What a shame is it, that we living in so good days? In a land which floweth with milk & honey? Levits in most corners on't? The kingdom of heaven come to our doors? And manna falling with in our tents morning, evening, should complain of feebleness? Weakness? Had we cruel wars, garments tumbling in blood; our Cities sacked, besieged as Samaria, that we were constrained to eat the fruit of our loins, to preserve our natural lives: Or, had we a jeroboham to rule over us, who would repair the high places, make Priests of the basest people, consecrat to Baal; pull down Bethel, build Babel, and cause all the Lords Prophets to fall on the sword, why then to complain to be a young plant, an Infant in grace, were somewhat more tolerable. Me thinks, I like jonah, do well to be angry, when I consider how long, how wonderfully we have enjoyed great means to be strong men and women in the Lord, and we can hardly keep soul and body together. We look, like spirits pined, sterved, And not living, fresh, & grown Christians. I may, in respect of spiritual food, fitly apply the Apostles phrase, 2. Cor. 6.12 We are not made strait in God, but in our own bowels. David could pen more Psalms in time of war, than we have leisure to read in these days of peace; Luk. 7.9. The Centurion in gleaning, gathered more faith, than we reap who have the full harvest. I speak it to thy shame, henceforward make no such complaints: but see what God doth for thy soul; and let thy growth, and the means be equal. He who thus doth, Rom. 2.4. doth well; And whereunto the Lords bountifulness should, (I am sure aught too) induce him. III. Neither will I omit thee, O thou decayed, and declining Christian, who hast wasted part of thy stock, diminished thy store. What merchandise of more worth? What gain to the increase of grace? Shall not then, the loss be equal? The damage proportionable? Will it not grieve the husbandman to see his tenderest plants whither? The rankest corn become blasted? Doth not a consuming body, breed sorrow? Presage death? and what patiented in such a case, if not grown desperate, seeks not recovery? The Prodigal Gamester, doth he not sigh at his loss? And with an eager mind, play at get again? Shalt thou then suffer this precious treasure to waste? Permit the buds of grace to pine? Perish? O see thou do not so: but seek to the Physician betimes, take restoratives to recover thy former health, thy wont strength. Hos. 2.7. Return to thy first husband: For at that time, was it not better with thee, than now? What content, comfort canst thou find in prayer, that's cold? Short? And not mixed with fervency? Will flesh half boiled, delight the palate? Nourish the body? Hath not the Lord threatened, Rev. 3.16. to spew the lukewarm Christian out of his mouth? Can he away with a sluggard? A non-proficient in his service? Doth not our master expect to receive his talents with advantage? And shall not the idle servant be condemned? Awake therefore, Eph. 5.16. thou who sleepest, stand up from the dead; And Christ shall give thee light, more increase of grace. Consider how thou art fallen, into what a pitiful case thou hast plunged thy soul: And tie thyself, to thy ancient task; use a constant course in holy actions; every day read some portion of Christ's love-letters; See his great affection, how friendly he invites thee, and be alured. Psal. 119.25. Call and cry, Lord quicken me, cause thy face to shine, give me the spirit of life and power, restore me to the wont joy of thy salvation. Psal. 80.3. Psal. 51.12. Wash thee seven times in the river jordan, bath thyself in the pool of repentance, sing Psalms in secret. And get thee into the company of the strongest, hottest Christians: So shall thy flesh become as a child's, the lepry of sin wear away thy vigour return, & thy hart wax warm, burn within thee. Lovesongs no more inflame lust, than the song of songs increase, stir up grace. What bangling kite with a lofty flier, mends not her pitch? What fainting believer with one who staggers not, but will grow in fa th'? Suppose, thou findest in thyself a backwardness to good duties? Shall not the omission thereof, make thee more unfit the next season? Use limbs, and have limbs, is our English proverb: use grace, & have grace, a Christians experiment. But, if all this move thee not to recover thy decayed stock, to do thy former works; then thus reason, why may not I shrink back? Retire? Prove an Apostate? Or, job. 31.14. how shall I answer God, when he returns to judgement? Sure I am, that if thou be his, he will not long suffer thee to sit on thy lees; but remove thee, from vessel to vessel. How long, jer. 48.11. thinkest thou will the Lord endure thy lingering? Brook thy wambling? Take heed, lest one of these days, he boil thee up, by some sharp, scorching fire of affliction. What if the spirit of fear, should refall thee? 1 Sam. 16.14 The sword of thine enemy pierce thee? The spreading plague, infect thee? The food of thy soul be taken from thee? Or thou, Amos. 8.11 by some foul public offence, left to scandalise thy profession? Then hast thou not spun a fair thread? Will not thy ill husbandry prick thy fingers? Shalt thou not go mourning all thy life long? And, at the last, leave a weak evidence, a feeble testimony of thy soundness, of thy salvation behind thee? 1. Cor. 15.34. Awake therefore to do righteously. Think, and think again of these things; set them before the eye of thy soul: judg. 16.3. So shalt thou, as Samp●on, when he saw the Philistines approach near him, gather thy forces together; up, beg●n, and f●●e for thy life. FOUR Now, in the conclusion I have a word of exhortation unto thee; thou, thou, who hast kept what thou hast; And n●t consumed the least mite of thy stock. Psal. 87.4. Think not, that this is all which G●d requireth of thee: but grow still. Proceed from strength to strength: be rooted, & deeply grounded in the grace of Christ jesus. Col 1.23. and 2.7. Spread thy branches fare and wide, shoot up, and sprout on high, be strong, as an ell-boare. Let no vacuity (as nature admits not any) be in thy vessel but be filled to the brim. Be a mighty valiant man: exceed the godly, 1 Sam. 10 23. as much in this spiritual growth, as Saul the common subjects in corporal, who was higher by the head and shoulders. Christian's should resemble the most honourable of David's worthies, equal the first three: Yea, 1. Chro. 11 21. like the brethren of Gedeon, every one be as the child of a king. judge 8.18. A waster of his stock, is much condemned: So is a Dwarf 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. When thou seest an Elimas, a Sorcerer full of the Devil: with Barnabas, Acts 13.9.10. be thou filled with faith and the holy Ghost. When worldlings, whose portion is in this life, aim at stately buildings, Large possessions, great ruffs & cuffs, let thy care and scope be, to excel in this one thing necessary: Luk. 10.42. exceed them as much in grace, as they thee, in the contrary grain. For thus to do, is acceptable to God, Mat. 16.28. profitable for thee, For all men. What, if a man could win the whole world, yet want grace, would it be any benefit unto him? Whereto may I compare him, who hath much, many things, yet without grace; But to a piece charged with shot, not equalled with powder? Will? Can such a person discharge his calling? Be liberal to pious uses? No, no: his coin lies rusting in his chest, Luk. 7.5.9. Acts. 9.39. 2 Tim. 1. vlt. his corn rotting in the Garner, as lead in the Cannon's belly. Who built the jews a Synagogue? Made coats for the poor? Refreshed Paul in bands? Were they not persons furnished, filled with the hot, active, mighty working powder of grace? Consult and see. Wherefore, thou Embryo; Thou Neophyt; Who art form in the Church's womb, graffed into the true olive tree, and now beginst to bud, to flourish: be not content with a mean stature, an ordinary growth: but be thou enlarged. And O thou Prodigal; Luk. 15.13 Whose portion, (in part) is spent, come to thyself, confess thy fault, return to thy father; be thou reconciled: So shalt thou like that valiant Nazarit, judge 16.22 29 recover thy decayed strength; bind, the wedding garment faster to thee; lay hold on the pillars of promise, pull down Satan's throne; and cast the gates of hell from off her hinges. And thou growney Christian; I must raise thee to an higher pitch; wind thee to the greatest period (if possible) of sanctification. For thou art not to rest at an ordinary degree of grace: but to increase, like Noah's flood, until all the vacuities of thy empty channels be filled, the tops of the aspiring hills, & mountains be covered: And the depth be unmeasurable, not to be sounded. It were to be wished, that every Christian could give the like testimony of himself, job. 32.18.19. as doth Elihu; I am full of matter, my belly is as wine, which hath no vent; it is ready to burst, like new bottles. Grow we should not only in quantity of grace: but also in the quality of it. Our gifts are to be of a more ●ure and defecate nature. When an apple comes to it bigness, we see it grows in colour, taste, and proceeds to a better relish, a more delectable temper: and so it should, must be with us Christians. Wherefore let no means be omitted, which may further thee: nor incentives vnthought on, that may provoke thee. And first, make it thy chiefest care, daily employment, to crucify the old-man, with all his lusts. Gal. 5.24. Smite him on the face, none shall revile thee: beat him black & blue, it's no breach of law: Bray this fool in a mortar, stamp him to powder, burn him into ashes, and bereave him of his life. Or deal with him, as it was done to the Levits concubine; judge 19 force him to death, cut him in twelve pieces, 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 palm of this cursed jezabel will remain, 2 King 9 some part of his skull undevoured, And some drops of his blood not lapped up: yet for all this, be not out of hart, wax not faint in this quarrel, but lay on load, play the man still. As the Philistines by Samson, judge 16. pluck out his eyes, shave of his hair, cause him to grind in the mill of mortification, and take away his strength. Enjoin him to keep a perpetual fast, creep on his breast; or with the serpent, lick up the dust, and so fall into a sensible, incurable consumption. Stop his cares, as Stevens auditors; with David, curb him by a bit; And like Agabus, with the girdle of the word, bind him hand and foot. Suffer him not to kick, to sprawl or move a very finger: to peep, listen, or whisper. For, if he do, he will recover, renew his vigour and buffet the newman. Strangle all his ill motions at the conception, bury them in the womb: Let not one of them have a timely birth. And if for all this (as it is like enough) he will be meddling, not brought to subjection, then make him a Mendicant, grant him a pass to beg: Or, if not so, live, like the Monk, in the order of idleness, lazines, may it please you, consecrate him to Baal, permit him to be his Priest that he may lash his scurvy skin, launce his putrified flesh; And, at the last, with judas, become his own executioner. Do thus; for none but Satan, will mourn at his death, seek to raise him up again. When this Saul is slain, then shall little David, grow stronger and stronger; fiercer and fiercer. 2 Take further advise, and be a companion to those who fear God: have all thy delight, Psal. 119 63. and 16.3. in the most excellent Christians. The better the object is, the more content it gives 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 dry? And one flaming bavin, kindle a thousand? One who is strong in the grace of God, by a secret operation conveieth, as the loadstone into iron, power and vigour into all who touch him. His prayers, conference, gestures, and whole carriage, is it not like a costly banquet, which calls forth the fainting Spirits, arms them with a fresh infused power, as if a man had been at the wine? Doubtless, the more we apprehend the work of grace in any, the more will it revive the newman in us, kerb the old; And by an overruling command, bind all his lawless members to the peace. Young plants thrive not under dropping trees, weak Christians grow not in lewd company such a fire warms the hands, cools the heart: kindleth the flesh, quencheth the Spirit. 3. And if by serious examination, thou find in thyself some raging corruption: (for as Abraham his beloved son; each convert hath his darling sin:) then up with it by the roots, above all other. To it, with the mattock of the law, down with it to the ground: for such a weed unmortified, will nourish all the rest about it. Want of wit in this kind of husbandry, makes the good grain of grace to grow slowly; look lank, and lean. When men would have a rough field fitted for the plough, will they not first rid up the strongest trees? And then fall to the weaker? Therefore, set upon thy unruliest lust; fight not with small or great in the entrance of this battle, but with the Prince only. Give him not a blow, and be gone: But hack and hue, until he fall on the ground. 1 Sam. 17.51 For when this Giant is dead, all the army will faint, be put to flight; And, with the turning of an hand, be conquered, overcome. 4. Add to all, private and frequent prayer. Secret meals make a fat body: Closet-duties a well-liking mind▪ Will not the tender dew, that falls in the silent night, more refresh and cause the herbs to flourish, than a great shower of wet in the stirring day. For the one is less mingled with the sun and wind of hypocrisy, than the other: And God, like man, gives the choicest, richest gifts in secret. jam. 4.6. When thou hast this, and thus done, be humble in thine own eye; have a low conceit of thy gracious stock; never once dream of enough, nor of being rich: for that is the high way to bank, to lose all. Came not Christ to lay the hills equal? And to raise up the valleys? Luk 3.5. To make the crooked paths straight? And to fill the empty vessels? was not the Church, in an error, which said, she was increased? Had all things? Rev. 3.17. Nay, was she not poor? 1. Cor. 5.7. Naked? Blind? Miserable? And wanted all things? O that we could purge out the old leaven! abstain from all actual sins! be conversant in the use of all Gods holy ordinances! 1 Thes. 5.22. entertain all the motions of his spirit? And be poor in our own apprehension? Then would grace grow, Luk. 1.53. the newman flourish; And the old receive his deaths-wound, be pierced thorough his sides, and broken in pieces: Then, then should we be rare Saints on earth shining lights in this dark world; Phil. 2.15. lead our lives in righteousness, Luk. 1.75. holiness; And do more, than graceless men imagine can be done by any created nature. Wherefore, when thou feelest thy soul to mourn, thy Spirit to faint, thy heart melancholy, dumpish, all a mort, then look up to heaven, rouse thyself, fall to meditation, mind the days of old. And call upon thy God: Cry, Lord help me, quicken me, a wake my soul; So shalt thou, like the dead child, neese seven times, 2 King. 4.34.35. etc. wax warm, and return to thy former life and strength. This course if thou constantly observe, the power, feeling, comfort, and all the effects of grace, in a short time, by little and little, will strangely grow, wonderfully thrive, until thou come to that period, full perfection, the Lord hath appointed for thee, and promised to thee in Christ jesus. Incentives to grow in grace. And as no means are to be omitted, neglected: So all motives, inducing to this growth, must be minded, remembered: thus therefore expostulate with thyself. What? Do not plants grow? Animats thrive? And are the covetous; or ambitious ever satisfied? Will not Citizens aim at the most honourable place? Merchants, venture for the choicest commodities? And all tradesmen, desire the greatest gain? Shall not a Christian then strive for perfection? Let theirs: yea Paul's resolution be emulated, imitated of thee; Phil. 3.11. who, (if possible) would have attained to the resurrection of the dead: As some will, to have been as perfect, as the glorified persons in the day of judgement. In the estate of nature wast thou not insatiable? Did sin ever give thee full satisfaction? I tell thee, that champions of Satan, must be champions of Christ: Such as have been full of corruption, Eph. 5.18. must be filled with the Spirit. And the more we grow in grace, will not corruption the less burden us? Shall we not with the more ease (if not wholly cast it off) bear it? The bird which hath the most feathers, mounteth highest, conserves her body from many bruisings: So surely by this increase, we should soar up to heaven, be freed from innumerable heartbreakings. Why have we enjoyed so great means? Seen so many good days? But to grow strong? And grace; Why should not thy excellencies allure all men to affect thee? Procure thee? What? Art thou not of a soule-curing quality? care in this present world? And only to be found in the vessels of honour? Where thou pitchest thy Tent, like a Prince, thou art attended with royal companions, as Wisdom, Faith, Hope, Love, and what not? As in the absence and presence of the planets, all elementary body's heat and cool, lighten and darken, revive and dye: So, by thy contrary motion, doth every christian. Thou art, as the spring and oil, which turn all the wheels of soul and body, to run the paths of God's precepts: Rev. 22.2. the vine which beareth all kinds of fruits. Thy branches feed the tender Roes, being cropped; thy juice will heal all diseases, when once applied. Where thou fallest, like the showers in May, the barren fields grow fruitful, bring forth in great abundance; And multiply, the seed of the word, to an hundred fold. Never was covetouse chuff when his garners were full of good grain, more glad; the Grazier, having his lands stocked with the choicest cattles, more merry: Nor the Prodigal with his purse extended with pieces more jocund, than the man is, whose heart is replenished with grace. O grace! glory is thy unseparable companion, as shame the inevitable consequence of sin. Where thou openest the eye, all the divine attributes of God, as his omniscience, omnipresence, omnipotence: yea, his very justice, smile upon it, are delectable unto it. For, if grace be with us, who or what can be against us? Grace in thy soul, will assure thee of mercy in Christ; And if thou be secured of that, what needest thou to fear? What can be terrible, or dreadful unto thee? The more Wi●e, Just, Potent thy friend 〈◊〉, will it not the more comfort ●hee? Rejoice thee? And is not Elshaddai the Lord of earth and heaven, thy fast friend? Thy everlasting Father? Let them then fear, who have cause: For thou hast none. Grow in grace, and thou mayst go thorough the world as a man whose mind is in a deep study; Like Ahimahaz, who had special haste of a weighty business; gaze on nothing, hear nothing; 1. Cor. 7.30 31. use it, all things in it, as though thou usedst 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 thyself in the presence of God, Acts. 12.10.11. where is fullness of joy, Psal. 16.11. & all variety of pleasures at his right hand for evermore. O thou; who readest, hearest these lines bind them to thee, think often on them; And till thou be stron● in Grace, which is in Christ Iesu● let them never departed from the● Now, if all that we have said ca● not allure thee, I say no more unto thee: but wish, when it is too late, thy careless neglect of grace's 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 bulk are comprehended. And as a tree, is for trees; cha●et, for charets; Psal. 78.2. parable, for parables: So is Grace put for all the gifts of the spirit. Mat. 13.35 Whence it will follow, that Doct. 3 An increase of all graces is required of God's children. Name what grace you will, and an augmentation is required, urged. Rom. 1.17. 1 Thes. 4.10. Eph. 4.15. Are not the Romans incited, to grow in faith? The Thessalonians in love? And the Ephesians in all things? Paul in other places calls for it, prays for it? jude. 2. So do his fellow-Apostles in their Epistles. Reas. 1 For, is there not an emptiness? a weakness in all? What one grace is perfect at the first infusion? Adam's were at his creation: not ours at our regeneration. justified we are in one act, absolute in a moment. For the object matter of it is without us, imputed to us: but sanctified we be by degrees; in that grace is inherent, wrought in us by way of infusion addition. Things easily got, are the less regarded. We must therefore with much struggling, finish the measure of our full and entire Sanctification. Reas. 2 And have we not the remainders of the old-man left within us? The feeds of all the kinds of corruption, in some degree unmortified? What then? but increase of grace, can expel these? Will Satan drive out Satan? How then should his kingdom endure? It is the many fingers of the newman, which must dispossess these unclean spirits. For knowledge, as light darkness, dispelleth ignorance: faith, as wind chaff, blows away infidelity: And love, as heat cold, banisheth hatred: yet these must be stronger, than their contraries; otherwise it will not, cannot be. Reas. 3 Again, hath not a Christian several sorts of temptations? And will they not, like Goliahs' brags, grow greater and greater? What? Or who shall quench these fiery darts? Pluck the Devils weapons out of his hands? And hurl 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 adversary within man, and special temptation from without him, and that a strong one. Therefore a growth in all of them is necessary, to conquer and overcome their contrary enemies. Reas. 4 In a word, should we not grow at all, we were but dwarves: and in some, not every grace, would breed deformity. Is it not a comely thing, to see a plant spread all her branches equally? A body 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 have received. Quest. But may one grace grow, and not another? Ans. I judge so. For the bent and inclination of man's mind, may be more set to increase 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 forth patience? Rom. 5.3. Again the frequent use of one (its probable) by accident, may hinder the augmentation of some other. For several charitable actions may occasion pride, though not of their own nature. This chaff will cleave to the best grain, now if pride grow, will not humility, for a season stand still? And will it not appear, from the rules of Contraries? Shall we not see the wicked, grow in one corruption, decay in another? And that not only of such, as have the most contrariety (as Covetousness and Prodigality:) but of those that be Disparats (as drunkenness and gluttony:) admitting of fare less dissension in nature? Obict. You will object, that faith is a radical Grace, and infuseth her force into all, which flow from her, equally. Grant it be so: yet, Sol. that hinders not. Doth not the root send her juice and vigour into all the branches in like sort? not withstanding external causes as the rise of the Sun, fall of the dew, and blast of the wind, not all like striking all the boughs, may occasion a disproportion. Use. 1 May we not from this ground sound lesson the Romanists? And the troop of bastard protestants among us? For let the growth of their graces be judged by the effects, and in reproving of them, shall we wrong them? Do they not brag of knowledge, and defend ignorance? Commend faith form, yet live like infidels? Extol love, and cherish deadly hatred? Exalt hope, and leave men in despair? Vow chastity, and maintain the stews? Have they not candles to burn on their altars? Gunpowder to blow up Parliament houses? Will they not grant Pardons? And imbrue their hands in the blood of Innocents'? Bless God with their tongues? And curse his anointed in their hearts? Great devotion the yshew in appearance, when destruction and calamity be in their practice? Rom. 3.16. 2 Tim. 3.13 What can I say of them? But that they grow from evil to worse, deceiving and being deceived? For, they can lie, and tell truth, with one very breath: send forth sweet, and bitter water from the selfsame fountain: Grow in grace, and increase in corruption: Cry out for unity, and sow the seeds of enmity: And that, which surpasseth all; A jesuit can live a Traitor, die a Catholic Martyr: Therefore of the Serpent's brood, and spawn of the Devil be they. And be there not some among us, in the same predicament? Who go in knowledge, forward? Yet like the Crab, in practice, move backward? Boast of great faith, when their good works are little ones? Have peace in their heads; But, as Sampsons' Foxes, judge 15.4. certain firebrands in their tails? Do they not call for prayer, cry down preaching? Are not these monsters? Deformed Satyrs? Rather than complete Christians? Throughout sanctified persons? 2. King 17. vlt. These resemble those who feared God; yet served their Idols. Use. 2 But, beloved, let it not be so with you: but add to your virtue, 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 godliness, brotherly kindness. For, if these things be in you, and abound you shall neither be barren, nor unfruitful. Christians in the Church must not be like stones in the building, always in bulk equal; neither grow as the bulrush, bigger and weaker: but burnish as the Cedar; wax strong as the Oak. God's plants must achieve an augmentation: Of each branch every member, a consolidation. Thy l●ue must be hot, thine hatred deadly; thy desires eager, and thy zeal burning: Thy faith never failing, thy hope longing; thine anger fierce, & thy delights ravishing: yea, thy grief deep, thy fear terrible; and thou thyself, prove more than a conqueror. Rom. 8.37. But above all graces, grow in faith. Th' Apostle jude, exhorts the people, to edify one another, in their holy faith. jude. 20. For faith is the root, from the which all other branches spring, the fountain, out of which flow all the rivers of holy actions: and the sure foundation, that supports the whole building of godliness. Wherefore, if faith decrease, every gift of the Spirit will whither, dye: the waters of sanctification run weakly, be dried up: And the goodly frame of our new erected Temple, reel, and totter. Doubtless, many and great advantages hath a Christian, by his faith, For it raiseth the dead, justifieth the wicked, purifieth the heart; It comforteth the feeble minded, quencheth Satan's fiery darts, overcomes the world: It bringeth good tidings from God to man, uniteth the creatures to the Creator, and saveth the sinner. What is faith but the choicest Grape in Canaan? The prime fruit of the spirit? The essential form of a Christian? And the p●r●e which purchaseth heaven? It's like the pool of Bethesda, which cureth the cripples, 1 Sam. 2.22 the sword of Saul, that never came empty; And the bow of jonathan, which never bended back from the blood of the slain, the fat of the mighty. For crosses, faith will assure thee that the Lord sends them, their burden shall not exceed thy ability; and that, like a thunder clap, they rattle more than hurt. That they are the cognisance of Christ, the Physician of the soul; shall handle thee gently, stay but a very little whil● and at their departure, leave a blessing behind them. This balm heals all diseases, helps 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 etc. and of Samson; of jephtah, David, Samuel, and of the Prophets; who thorough faith, subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of Lions, quenched the violence of f●re, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, resolute in war and put to flight, whole armies of their enemies. For when reason presents these things unto thee, as so many she bearer, roaring Canons, implacable Devils; And the promises of God, the acts of divine providence, And the kingdom of heaven, no better than fate, destiny, broken notio●s; (at the best, but like some ruinated and foraged Country) th●n will faith give them lustre, make them shine, And as it were, with open face, appear and stand forth in a most glorious form and order. Grow in faith, and thou shalt be able to break a bow of steel, lift up the wing, soar on high, slight temptations, defy the devil, and bid death do his worst. A great faith, will fill thy soul with joy, thy life with good works and the whole world with praises. Faith if big and strong, will make thee a noble warrior in the Lamb's camp, one of a thousand; A man, as David, according to Gods own heart. It will ascend to heaven, lay hold on thy surety satisfy thy creditor, And bring thee a quittance for an universal, an everlasting discharge of all thy debts, original, actual; past, and to come. But I must confess, that what I press is hard to practise: For Satan daily desires, doth winnow it. When its seed is first sown in the soil of our souls, fain would he rend it up by the roots: but finding that a matter impossible, because it is of Gods planting, then will he, by his subtle suggestions, tempt us to question the truth of its objects: And when this will not serve his turn neither that we may prove grain for his garner, then with his sieve, he will toss & tumble us up and down, to prevent faiths act, separate it from its proper object, and keep us in a continual intercourse of doubting, staggering. Beloved, of all the strings which be on the instrument of my soul, I find none more to jar, than this of faith. O how hardly is it turned! How suddenly out of temper; It will prove a pretty piece of service, in the time of trial, & 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 serve the younger. And in the knowledge of our Lord and Saviour jesus Christ. Having finished the first thing wherein we are to grow; we proceed to the second. From the which we are instructed, that Doct. 4 Christians are to grow in the knowledge of Christ jesus. Who better acquainted with Christ than Paul th'apostle; yet did he not strive to increase his knowledge of him? His desire was among the Corinth's, to know nothing but Christ jesus, 1. Cor. 2.2. and him crucified. No time would he omit, means neglect, that he might apprehend him, Phil. 3.12. of whom he was apprehended. The charge he gave his son Timotheus, may serve further to confirm the proposition. Doth he not command him, 1. Tim 4.13. to attend unto reading? Doctrine? Exhortation? And may not reason enforce it? Reas. 1 For is not Christ, the Being of Being's? The natural Son of God the Father? The brightness of his glory? Heb. 1.3. And the engraven form of his person? Are not all the treasures of Wisdom and Holiness, Col. 2 3. hid in him? Doth not the fullness of the Godhead, dwell in him bodily? Is he not coeternal? Coessential? And coequal with the most high? Will you hear his own testamonie? I, joh. 10.30. and the Father are one. The Lord possessed me in the beginning of his ways, before his works of old: Pro. 8.22 etc. when there were no depths, I was brought forth no fountains abounding with waters, year the mountains were settled 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 compass upon the face of the deep; And established the clouds above, I was there. When he gave the Sea, his decree; commanded the proud waves should not pass their bounds; and when he appointed the foundations of the earth, than was I by him, as one brought up with him; and I was daily his delight, rejoicing always before him? And this being thus, Phil. 2.6. is it any robbery for Christ to be equal with God? Was not the Word made flesh? 1 joh. 1.1.2 Dwelled amongst us? And did we not behold his glory, as the glory of the only begotten of the Father, joh. 1.14. full of grace and truth? What object more wonderful? Better deserves our knowledge? Did not the Angels desire to peep into this mystery? 1 Pet. 1.12. And shall not we? Then are we blame worthy. Reas. 2 Consider also what he hath done for us. Hath he not elected us, joh. 15.16. before the world was? In these good days, created us of nothing? Beautified us in a comely manner? job. 10.10. Imprinted his own image upon us? Psal. 8.6. And we by sin having spoiled ourselves, with no less price than the shedding of his sacred blood, 1 Pet. 1.19. redeemed us? Recovered the great damage, we lost in Adam our father? And restored us to a fare better condition, Psal. 103.1.2. than was allotted to us at our first creation? It is he, who pardoneth all our sins, healeth all our infirmities, delivers our souls from hell; And from whom all the good we enjoy, we have received. Are not all things from him? joh. 1.3. For without him was not made, joh. 5.17. any thing that was made. And by him? For the father worketh hither to, and he worketh. And for him? Thou art worthy, O Lord, Rev. 4.11. to receive honour, and glory and power: For thou hast created all things; and for thy pleasure they are, Eccle. 12.1 and were created. Have we not a command to remember him who form us? Psal. 147.9 Do not the Ravens look up unto him? The winds, and Sea obey him? And shall we Christians then be ignorant of him? Certainly, Mar. 4.41. this were a sin, job. 31.12. would eat up all our increase; a fire, would devour to destruction. Reas. 3 And what to be desired effects will this knowledge work? 1 Pet. 1.8. For who ever knew Christ, but was inflamed with the love of him? Acts 9.6. Stood in great awe of him? Psal. 116.7. Humbled himself before him? Put his confidence in him? And said; Soul, return unto thy rest? The Ox, Isa. 1.3. knoweth his owner, the Ass his master's crib; and shall not man be acquainted with his Lord? Is it not eternal life, Io. 17.3. to know Christ jesus? 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 sin, but that all their devotion was do e to an unknown God? Acts. 17.23. The Lepers ingratefulness, Luk. 17.17 except that they returned not thankes unto him? And what sets forth Paul's praise more, Phil. 3.9. than his earnest desire to know the Lord jesus, and to be found in him? Reas. 4 To conclude: have we not time and means to illighten our eyes, that we might see Christ in open vision? For, doth not the Spirit, thorough the whole Bible, set him forth in plain phrases? Shining prophecies? In tips? ●arables? And similitudes? What are the Scriptures, but the subject matter of him? In each story, page, verse, may we not have some hint, some glimpse of him? Beloved, all the lines in the holy letters, meet in Christ as their proper Centre; 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 have no care to know Christ jesus? What if we know him a little? Will that serve our turns? No, no: our eye spiritual is like his corporal who was borne blind, Mar. 8.24.25. but opened by degrees. This object is profound, deep; And the better we understand it, the more powerfully profitably will it produce the forenamed gracious eff cts. Therefore, as get: so grow we must in the knowledge of Christ jesus. The knowledge of Christ distributed. And here it is to be observed, that the knowledge of Christ is either intellectual, or experimental. When we do, with the act of our understanding, apprehend a thing, be it what you will, it is intellectual knowledge; But we purpose not to exceed our bounds; We will confine ourselves, within the limits of our present Object Christ jesus. Now this intellectual knowledge of Christ, is of his person, or offices. For the former, we are to consider these four following particulars. 1. In Christ, we are to note his two natures, the Divine and Humane; both which concur, and are hypostatically united to make one individual Person. joh. 1.14. Heb. 2.16. The word was made flesh; he took not on him, Mat. 1.23. the nature of Angels, but he took on him, the seed of Abraham. Whence it is, that he is called Emanuel, Heb. 10.5. which being interpreted is, God with us. So that in the Person of Christ, 1 joh. 5.20. was perfect manhood, a body thou hast fitted me: And perfect Godhead, this is the very God, and eternal life. 2. And in the manhood of Christ, observe a soul, & a body; Luk. 23.46 A soul; Father into thine hands I commend my Spirit. And a body Behold my hands and my feet, Luk. 24.39. that it is I myself handle me, and see; For a spirit hath not flesh & bones, as you see me have. Where note by the way, Mat. 26.39 that Christ had a twofold will; one from his Deity, another flowing from his Humanity. Therefore praying, he said, O my Father, if it be possible, let this cup pass from me: nevertheless, 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 Holyghost came upon her, & the power of the most high over-shadowed her. And thus it must be: For if he had proceeded by natural propagation, Psal. 51.5▪ he, in his conception, had been polluted with original corruption; And then he cou●d not have been a meet mediator and holy sacrificer, to have made an atonement for the sins of the people. For such an high Priest it behoved us to have, Heb. 7.26. as was holy, harmless, undefiled, separate from sinners, and made higher than the heavens, in truth, Christ's original purity, is to equal adam's at his Creation: that the root being holy, all the bra●ches may in like manner. Heb. 7.3. Christ as man had no Father; as God, no mother: And therefore the true Melchizedek, without father, without 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 from all mixture, or confusion And as the soul and body being united, make one entire man: so the two natures conjoined, constitute but one individual person. For (mark this) Christ did not assume to his Deity, the person, but the nature of man; neither did the humanity for a moment subsist by itself; but in the very act of its conception, was united to the Godhead, & so always continued for ever after, yea, when Christ's soul and body, at his death, were separated yet neither of them from the Deity. This union, as it is wonderful: so is it eternally indissoluble. Thus much of the intellectual knowledge of Christ's 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 successors, but the high Priest of our souls Christ jesus? For he was to offer both gifts and sacrifices for sins; to have compassion upon the ignorant; and to make a reconciliation for them, who were out of the way. And here we may note the differences betwixt the Priesthood of Christ, and that of others. 1. He was of the tribe of judah: they were all of Levi. 2. He was God-man: but they mere men. 3. He was without sin: they tainted with original corruption, and actual transgression. 4. He was consecrate with an oath: so were not they. 5. He was of the commandment of the spirit: they of the law of the flesh. 6. He offered up himself once, as a full sacrifice to purge a way man's sins: they, other oblations, whereby it was impossible that iniquity 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 changed. For as john was the lest of all Prophets: so Christ of all Priests: that is, there was no continuation of personal succession after him, read, Heb. 7. per totum. 2. The second is, his Prophetical office. Therefore the Scriptures give him several names importing so much: As of Teacher, Speaker; yea, the very 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 conserve and govern those whom as Prophet he had taught, & as Priest he had reconciled; subduing his, and their enemies, and to preserve them to his heavenly kingdom. Hence it is written; A child shall be borne, and a son given us, upon whose shoulder the Dominion shall lie. Behold, a king shall reign in righteousness: And again, they shall serve the Lord their God, and David their king, whom I will raise up unto them. These places, and many more are spoken of Christ jesus. Consult, Esay. 9.6. jerem. 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 speak distinctly of it, Mala. 3.1. calling Christ, Heb. 12.24 the Angel of the covenant the Mediator of the new Testament. Observe here, that Christ is Mediator according to both natures: For the manhood without the Godhead would profit nothing. Object. But it is written, there is one mediator between God and man, the man Christ jesus. 1 Tim. 2.5. Resol. 1. I answer, that our Apostle useth Christ's own phrase, who ordinarily styleth himself the son of man: for he gloried not in swelling titles, 2. It is a kind of tropical speech: wherefore by a communication of properties, Acts. 20.28 we are said to be purchased with the blood of God. 3. Paul so speaks, to comfort the feeble minded: for when a man is wounded in spirit, by the stroke of God, the very bare naming of God will make a sinner, in the painful pangs 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 sin) we shall lift up our weak minds, go boldly to the throne of Grace, and find mercy in the time of need. 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 intellectual knowledge of Christ's person & offices that Christians are to get, and grow in. The Experimental followeth, whereof we will speak but a very little, to avoid preplexitie. This knowledge differs from the former, in diverse particulars. 1. In the instrument of apprehension: For that is effected, with the rational faculty; this, with the sensible. 2. That is active; this rather passive falling within the fathom of our feeling 3. That, without this profiteth a Christian nothing. 4. The former borroweth help from the latter, not the contrary. For Experimental knowledge sealeth Intellectual, that it is true; Philosophy teacheth me, that fire will burn: but if I put my finger into it, the truth is infallible: For I have felt, what I heard: And hence grows our English proverb, that Seeing is believing. joh. 20.25. This was verified in Thomas, when he put his fingers into the wounds of jesus. And this Experimetnall knowledge of Christ, 1 Thes. 1.5. may be in respect of our selves or others. When we feel a change wrought in ourselves, by the Gospel's preached: when it hath not been in word only, but in the powerful operation of the holy Ghost; enlightening our dark minds, dissolving the cursed work of Satan in us, and renewing us according to the imag● of our maker, this is knowledge Experimental. Paul knew this well; felt by experience, Rom. 1.17. that the Gospel of Christ, was the strong arm of God to salvation. He could say with sense, I live, and Christ lives in me: He rules, as a king; and I by his power can do all things. Col. 1. vlt. He is set in heavenly places; And I am raised together with him. He found the death of Christ to kill sin in him; Eph. 2.6. the efficacy of his resurrection, raising him up to newness of life; his Spirit leading him, into all truth; And what petitions he preferred, to God the Father in his name, never returned empty. This was that excellent knowledge of Christ, he so much gloried in, 1. Cor. 2.2. longed after, and by all means sought to increase. And thus to know Christ is to be somewhat, ●om●body. And there is an experimental knowledge in regard of others. Heb 4.2. The Author of the H●b●ewes saw, that the Gospel's 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 mighty in Circumcision, as he himself was in the uncircumcision. 1 Thes. 1.9. And he observed, what a great entrance he had among the Thessalonians. He also giveth 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 have demonstrated, what is that knowledge, both intellectual and experimental, Christians are to increase in. The application followeth. Use. 1 From all which particulars, we may confute many heretical opinions about the Person & Offices of Christ jesus. And First, that of the Patro passians; who mainetained how that God the Father took our flesh, and suffered. But is it not said, that in the fullness of time, God sent his Son made of a woman, and made under the Law. Gal. 4.4 Object. It will be objected, 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 usual with the Hebrews, to style that, whether person or thing, a Father, which is the cause or ground thereof. Gen. 4.21. Hence jubal is said to be the Father of all such as handle the Harp and Organ. And in job, shafts and bullets are called the Sons of the bow: as if it were their Father. 2. Heb. 10.13 Christ is a Father, in that he begat many by the word of truth: 1. Cor. 4.15 and in that sense, Paul tells the Corinth's, that he was their Father. 3. In regard that he is the vine, and we as branches united to him. When a graft is set into the stock, joh. 15.1. etc. joh. 1.12.13. 1. Cor. 15.22.45.49. the Hebrew manner is to call it a Son of that tree. 4. But chief as the first Adam is our Father, because we are all his sons by natural propagation: so is Christ our Father, in as much as through him we are children by regeneration and adoption. He who maketh Sons is a father. Christ maketh Sons. Ergo a Father. Object. Col. 1.15. Secondly, the Arrians: their heresy was, that Christ was God by Office, not by Nature: how he was first created, than all things by him. For he is said 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; joh. 1.1. And the word was God. 2. He is the beginning of every creature; Because he gave them their first being: And after man's fall, their well being. 3. But did he give the creatures a being? Then is he God. For to Create, requires an infinite power; the which can be found in no Creature, but in God only. Thirdly, this meets with Samosetanus heretical opinion, who held that Christ was not, before he took upon him man's nature: as though his Deity began with his Humanity. 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 only, And the Godhead was instead of a soul. But he assumed the whole nature of man: Therefore a soul. Again, the soul of Adam was the beginner of his Act in sinning: a soul therefore is to suffer. And did not Christ cry, my soul is heavy to the death? Luk. 23.46 And commit it into the hands of his Father at his giving up of the Ghost? Fiftly, Marcian and Valentinus are here confuted: these taught, how Christ took his body from the air, or from heaven, And that it passed through the womb of the Virgin, as water floweth through a conduit, Eph. 5.30. or pipe. But this is evidently false: for than he had not been 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 conceived by ordinary generation, Luk. 1.34.35. as other men: which is a flat contradiction of the Angel's speech, and would bring the humane nature of Christ within the compass of original pollution. joh. 3.6. For whatsoever is borne of the flesh, is flesh: and how can the stream be pure, when as the fountain is defiled? Seventhly, And that of Nestorius may not be admitted, who divided the persons; one God, the other man. To hold this opinion would breed confusion. Eightly, Acts 3.22. We may not omit the error of the Monothelits; these say Christ had but one will; 1. Cor. 11.26. as if his soul had been deprived, of its proper faculty. Ninthly, And that of the ubiquists, who held that the body of Christ, at one time, might be in many places. But is it not written, that the heavens shall contain him, until the restauration of all things? And if it were so, why are we commanded, to wait till he come? Or enjoined, to receive the Bread and Wine, in remembrance of him? By all this you may see, what need we have to grow in the knowledge of Christ jesus our Lord. For all heresies, in the dogmatic points of faith, are in, and about him. And may we not also from this ground, confute and reject the doctrine of the Romanists? For do they not extol ignorance in the common people, to the skies? Trample the knowledge of Christ, as mire under foot? Esteem it a matter of no moment? Better lost, than found? See their notes on the Bible, view their books, consult with their Counsels, listen to their Decrees; And tell me, if this thing be not true? But shall we think this Apostle, to be in an error? Beside himself, when he penned this Epistle? Or may we safely imagine, the Laity were not to learn it? Was that good for Paul (I mean 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 own finger? Command it to be read before men, women, children? Was not all this labour in vain, if ignorance were not to be blown away? Acts 2.4. etc. Why had the Apostles all tongues, but that all nations might learn to understand 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 Prophesying in an unknown & strange language? What praise can redound to good jehoshaphat, 2 Chro. 19.8. 2 Tim. 3.15 who sent Levits through his land? To Lois, Eunice, for training up Timotheus in the holy letters of a child? If knowledge were not necessary in the vulgar sort? Our adversaries will not, for all this, stick to affirm, that ignorance, is the mother of devotion, among the common multitude: But we may more truly say, that she is the step-damme of two cursed twins; superstition, & profaneness. For take but a strict view of the inhabitants of our Northern parts, where the most know nothing, as they ought to know; 1. Cor. 8.2. And shall we not find, how they be like Elies' Sons, openly wicked? Or, as the Athenians, wholly addicted to Idolatry? Acts. 17.16 Wherefore, this wisdom of theirs is not from above, jam. 3.15.16.17 pure, peaceable, easy to be entreated, and full of good works: But from below, sensual, earthly, and devilish. Thus we leave them to do with their own, what, and as they will. Use. 2 This, in like sort, lays a sharp and deep reproof, on many amongst us; who, though they profess themselves no Papists, notwithstanding tread in their steps. For have they any knowledge of Christ jesus? Do they discern betwixt Law, and Gospel Precept, or promise? The new way, or the old? Ask them, who, or what Christ is? And can they tell? Truly, they understand not whether he be jew, or Gentile; Male, or Female. They hope he is a good man; And why should they not? These come short of Satan's confession: he could say, what have I to do with thee, Mar. 5.7. thou Son of God? Thou jesus of Nazaret? Mat. 20.30 The blind beggar might read such a lecture, who prayed O thou Son of David, have mercy upon me. So these men's 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 proverb hath it,) than a Swine for a pe●rl●, Act. 18.25. or the devil for holy water. They think 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 sign of their Christendom is, that they were baptised: and, O, that their lives would testify so much! But if th●y cry out, they are no drunkards, nor swearers; no thiefs, nor usurers; nor Papists, nor Puritans; go to Church hear a Sermon, receive (as they call them) their Easter righting and contribute to a Preacher, why then they imagine they have struck all dead. We can, (say the best sort of such) our Creed, and our confession; our ten Commandments, and our Pater noster; And what need we more? Will not this serve our turn? Who would not pity these people? And mourn for their misery? What heart so hard, will not weep over our Ierusal●m? Luk. 19.41 And with jeremy, wish, that his eyes were a fountain of tears, jer. 9.1. to bewail the sla●ne of the daughter of this ignorant nation? What sin more dangerous? More general than this, no knowledge of Christ jesus? And what less regarded? Lamented? Every man in his place, strives to be his crafts-master; ignorance of all kinds is hated, condemned: yet, this we have in hand, is too much affected, hath great & many friends May not the Prophet● of these times, cry with them of former ages, Isa. 49.4. we have spent our strength in urine? Hos 4.6. And the people perish for want of knowledge? Hear this, O ye sons of Adam! 2 Thes. 1.8. Will not God come in flaming fire, to render vengeance upon all who know him not? Mat, 15.14 And if the blind lead the blind, shall not both fall into the ditch of condemnation? Understand this at the last; that ignorance is the road way to death and hell; And whosoever treads her hidden steps, shall take up his lodging in the land of everlasting darkness. Be not deceived, God is not mocked: For what a man soweth, that shall he reap. He therefore, who scattereth the seeds of ignorance, shall gather the rick of endless perdition, and destruction. Use. 3 And you, who have so much knowledge of Christ, as thorough the unsearchable mercy of God, may serve to save your souls: be not content therewith, but be filled with Spiritual wisdom, Col. 1 9 and understanding. The more thou seest into this mystery, the greater will be thy admiration. Take a strict view of the secret work of the whole frame of nature, with the most skilful and curious inventions of profoundest men, alas! the better we understand them, the lesser is our astonishment at them. But it is not So with this, and these things we have in hand. For as our knowledge increaseth ●f Christ, and of his acts of old, the more wonderful will they appear unto us; because no found reason can be rendered of the form of his person, or many of his proceed eggs. And truly, as our knowledge is augmented, our love will be inflamed, our faith confirmed; And all the actions of grace, the which fl●w from us, bettered A man o● understanding is of an excellent spirit. Pro. 7 27. His affections burn within him, his confidence's immoveable, and his hope never faileth, fainteth, why was Paul so resolute to do all things? 2 Tim. 1.12 Suffer all things? He knew him whom he had trusted: that the Gospel's was the power of God to salvation, Rom. 1.16. the which he Preached, professed. O that we could tread in this man's steps! be like minded to him! He would rejoice in nothing, but Christ; speak and spread nothing but him: 1 Cor. 1.1. etc. He was never weary in naming of him; and therefore in nine verses, he ten-times makes mention of him. Christ was the object of his understanding, will, affections, faith, fear; Col. 3.11. yea all in all. How would he chant it with his tongue, pen, when he smelled this sweet savour? Pleasant odour? This sent, like sugar, did sweeten all the bitter sorrows he sustained: like a precious grain of Musk, perfumed his most stinking afflctions. What marvel then, if he desired to know nothing else, but Christ jesus, and him crucified? 1 Cor. 2.2. For what is the exactest knowledge without him? But a blind, unprofitable science? Faith? But a wild, groundless confidence? Patience? Except a stupid, senseless blockishness? Or any internal habits? Moral actions? But sour grapes? Glistering vices? And though unto some this may seem a paradox; yet a Christians, who hath a sound mind, is a thorowly-well furnished Artists; A Logician: For he can argue, disput; and render a reason of his religion, by the never-erring dictate of the spirit. A Grammarian; who speaks, and that distinctly, with a new tongue, the language of Canaan, as a Saint an Angel. A Rhetorician: for he is able, by his pronunciation, to pierce the highest heavens, procure audience, and prevail with the King. A Geometrician: measuring the height, depth, and breadth of the best and greatest Globe, the Love of God. An Arithmetician: numbering the days of old, and future ages; sins pardoned, prevented; judgements inflicted, removed; favours conferred, promised; and all things, how they are now ordered; and in their due season, for ever shall be established. A deep Eagle-eyed Philosopher; that discerns betwixt grace and nature, flesh and spirit; And (O great secret) how the body, follows the temperature of the soul in a regenerate Person. Without controversy, he who knows Christ, knows all things: he that is ignorant of him, 1. Cor. 81.2 nothing as he ought to know. And in this sense, as many more, Christ may be said to be all in all, to jew, Gentile; Col. 3.11. to Barbarian, Scythian. Use. 4 And O thou purblind want, and dul-sighted mole, get wisdom, get understanding of Christ, and forget not. Seek into these mysteries, search into these so profound depths: for they are more precious than pearls; And all thou canst desire, are not to be compared to them. Means thou hast, if thou have an heart, motives strong and many, if thou wilt be alured. He who would be skilful in any science, will he not read, the choicest 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 stir, and rattling in the world, as others? Is any like it? To be equalled to it? If thou wander in thy spiritual progress, joh 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 days. Deu. 30.20 Are not the holy letters, the swadling-bands wherein the babe jesus is wrapped? That I say not, the express 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 rank to know him? joh. 6.35. Thy Bread and Wine, do represent him thy apparel put thee in mind of Rom 13.14 him; and thy lying down, resemble his lying down of his life for thee. Is not thy rising up, 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 Ark of the Covenant for Christ, joh. 10 7. joh. 15.10. Cant 2.1. as it kept the Law of righteousness for us. I am the door, saith he, that thy out-going and incoming might be in his name, with his leave. Let the trees of the forest teach thee: the Roses of the field tell thee: the light instruct thee: and the Rocks, joh. 1.9. give thee to understand. What object liable to sense, Christ assumes not to himself, that he might gain some? Or leave them without excuse, who will not learn? Princes and poor people, point at him: Hills and Valleys, are not without reference to him: Bulls and Heifers, Rams & Lambs, Kine & Calves, when they low and bleat, give some glimpse of him, call unto him. Doth God all this for no end? No, no, he would have us to look thorough the creatures, as so many optic glasses, more clearly to apprehend the Lord jesus 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, equal to him, or without him, is but carnal. For in all relations of husbands, Mat. 22 49 wives, children, friends, We should mind him: And where he is form, we must fix our affection, on nothing ease, no where else. Let but a gracious man walk in the desert, thus he saith to himself, in the like place was my Lord tempted: Mat 4.1. rest on the top of an h●l●, he minds the morn● from whence he ascended: Acts. 1.10.11. throw up his head, & behold how the wind drives away the dark clo●des, than he thinks, these are the Chariot's which carried away my master; And one of these days, he widow l return riding on them: They rejoice his soul as much, as josephs' waggon did his aged father, Gen. 4 5.27. when he saw it came to fetch him; his Spirit is stirred, revived in him. What can I more say? How should I move thee? Induce thee? No Satisfaction, but by jesus; going to the father without him; or hope of heaven, but in him, Consider now what I have said; 2 Tim. 2.7 and the Lord g we thee understanding in these things. Amen. Of our Lord, and Saviour jesus Christ. Not to collect all we might from this twofold relation; we will only insist of this doctrine, that Doct. 5 Christ jesus is man's Saviour. I say man's; 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 blessedness. 2. And for the bad; they (as some will) fell from God without any tempter; And therefore he left them without a mediator. Or (as others hold) sinned unto death; And so are secluded from all grace & mercy, jud. 6. reserved in the everlasting chains of darkness, against the judgement of the great day. Heb. 2.16. However it be (sure I am) that Christ assumed not their nature: and therefore, he is none of their Saviour. And Christ jesus is man's saviour, if we consider his Sufficiency. Efficiency. His Sufficiency is that whereby he is able to save the lapsed posterity of Adam. And it consisteth in his two natures the Godhead Manhood God, our Saviour must be, for these following reasons. 1 Tim. 2.6. 1. That Adam's sin, and his satisfaction might be proportionable: an infinite justice being ofended, requireth an equal satisfaction. Man's sin was infinite in regard of the object Person he offended: Christ's sufferings are infinite in respect of the dignity of his Person who satisfied. And as finite sins, infinitely offended the infinite God? So finite sufferings, infinitely satisfied the infinite God. 2. And had not our Saviour been God, how could he have overcome Satan, Death, Hell, and all the Church's enemies? Luk. 11.22. If a strong man possess the house, a stronger than he must dispossess him, take the spoil from him. This is he, Isa. 63.1.2. who came from Edom with Garments died, from Bozrah travailing in his strength, speaking in righteousness, mighty to save; whose apparel was red, like him who treadeth the wine fat. 3. And what? May a surety undertake a debt, the discharge whereof would bring damage to himself? were not this, Eccle 7.16 to be just overmuch? To exceed, and go beyond our bounds? Now of Christ had not been God, how should he have laid down his life, which took was part of the payment, and took it up again without detriment & loss to his own person? But being God, he might, he did; And gained glory by so doing. 4. This also was necessary, that the justice of the Father might certainly be satisfied; and man's salvation not contingent, doubtful. For Christ the surety, being God, it was impossible he should sinne, be seduced, or fail in the performance of his promise, keeking of his covenant: had he been as Adam was, but a mere man, he might have been overcome by temptation; and then the Creditor had come short of his payment, the debtor of his Salvation. ●er. 17.5. And is not a curse threatened to him, who trusteth in man? job. 15.15. Maketh flesh his arm? And was there any steadfastness found in the very Angels? And man Christ must be; else no sufficient saviour. 1 job. 19.25 1. That being our kinsman according to the flesh, he might have a true title and propriety to redeem us, who by sin like Esau, have sold our inheritance. Leu. 25.24. And this the Law required; for the redemption of a brother's land, jer. 32 7. recovering his possession, And raising up of seed unto him. Ruth. 4.4. 2. And in that he might be subject to the Law, liable to passion: Gal 4.4. for the Godhead is not bound to obedience, is impatible; neither in any tolerable sense, may be reputed accursed. 3. It was the Humane nature, Heb. 7.22. whereby God was offended, that suffered, and through the which his justice was to be satisfied. And is not this equal? Rom. 3.26. 4. Finally, he must be man, Heb. 2.27. and 4.15. else how could he have a fellow-feeling of our infirmities? Comfort us in all our miseries? And secure them who are tempted? It remaineth therefore for an infallible truth that the sufficiency of our Sav our consisteth in his two natures; the manhood, made subject to passion, passion; And the Godhead, gave dignity to his sufferings. Now we are to speak of Christ's efficiency; what it is, & wherein it consisteth. The efficiency of Christ is that, whereby he worketh all in all things lie required for man's salvation: And it consisteth in Doing. Suffering. The Law after man's fall exacted a double debt: the one, in that it was not observed; the other, for that it was transgressed. Wherefore Christ our Saviour must not only by his active obedience, discharge the principal: but by his passive, give satisfation also for the forfeiture. And hath he not wrought this great work for us? Is not his Sufficiency brought into act? For jesus is dead, risen again, 1 Thes. 4.14. hath fulfilled all righteousness, and fitteth at the right hand of God to make intercession for us. 1 joh. 2.1. When he said it was finished, it immediately was finished. For the debt is discharged, the payment accepted; the bond canceled, and the Quittance received. May we not then conclude, that Christ jesus is man's Saviour? Mans, I say, not the Angels. Use. 1 The which serveth, first to confute that ancient error of Origen, who defended, that after fifty years of jubilees, the Devils should through Christ be saved. But are they not rejected of God? Is not their final doom denounced? Where have they any promise made to them in the holy letters? Were the Prophets and Apostles sent to preach to the Apostate Angels? And do they not, in that saying, Mat. 8 29. (art thou come to torment us before the time?) manifest despair & condemn themselves? Some affirm, that this was a Godly error: but the least aberration from the truth, is a sin: And why should any man seem more merciful, than his maker. Use. 2 This also checketh the infidelity of the jew, who denieth Christ jesus, & expects another Saviour. But where is the tribe of judah, out of which he should spring? The family of David, of whose seed he should come? Bethlehem, wherein he should be borne? jerusalem into which it was Prophesied, he should ride on an Ass' foal? The second temple, in the which he was to be seen? Or the Ark of the Covenant, that was a real type of him? And what people can those be, whom the Prophet hath foretold, that for many days, shall be without a King, a Prince, Hos. 3.4. a Sacrifice an Image, an Ephod, and a Teraphim, if not the jews? For of them, and none other nation under heaven, at this season can it be verified. They cried crucifix, crucify h m; and let his blood be upon us & our posterity: and doth not the curse follow them as they wished? Who so ignorant, but may see it? Or incredulous, doth not believe it? Certainly, the fell opposition of the Gospel, the success, not withstanding it hath, and the great portion of the Spirit which is poured on the common people, had we no other arguments, may seal this truth unto us, that Christ jesus is already come, 2. Cor. 3.16. and is our only Lord and Saviour. Pray we therefore for this dispersed and despised generation, that the veil may be taken from their eyes, and they turned to the Lord. Let us again and again petition the God of all spirits, to open their dark minds, that they may see him whom they have pierced, mourn, as Hadadrimon in the valley of Megiddo return to their maker that there may be one sheep and one shepherd. The time was, when we were without God, without Christ, and they remembered us; then, in the depth of this their misery, let not us be unmindful of them: but wish unfeignedly and continually, that judah may dwell in the Tents of japhet. Use. 4 And if Christ jesus be man's Saviour: Let us all be acquainted with him, love 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? Bless him, from whom we receive all good things? And rely on him, who is all-sufficient to relieve them that seek unto him? For whom dost thou keep the prime of thy affecti ns? Is any more worthy of them? In whom darest thou fix thy faith? Man? Or Angel? Who des rues the glory of this great work? Any but Christ, who trod the winepress alone? And that this doctrine might the more mo●e thee to execute all obedience due to the Lord jesus, consider widow h thyself, what it is to be saved. In the Scriptures Salvation hath a sweet sound: it, like the nomination of a King, carrieth a great Majesty with it; the one & other rings a pleasant peal to the soul, as Aaron's bells did to the ear in the Sanctuary. Mark, I pray thee; Is it a small matter, to be son in law to a King? Naball made a feast, like a King. The Corinth's did reign as Kings, under this word King, what is not, to be desired, comprehended? Shall we not hear as much of that we have now in hand? Hear my beloved brethren! Lord! Thou art my strength, and my Salvation. Behold, I bring you glad-tydings of Salvation. Let me now go hence in peace: for mine eyes have seen thy Salvation. Restore me to the former joy of thy Salvation. But because many h●are it, f●w understand it; we will insist a little to unfold it: Salvation, strictly taken, Salvation defined. is a preservation from evi l. God first createth, then conserveth: for a thing must have a being, before it can be saved. Non Ens is not incident to perdition, damnation. For accidents cleave to real subjects, as the Art of Logic truly teacheth Conservation immediately succeedeth, Creation; and gubernation, conservation. For when a thing is, it may be conserved: And being so, governed. Now be it person or thing, if kept from evil, it may be said to be saved: Psal 36.6. In this sense the Lord saveth m●n, beast; all created things, the which are not consumed annihilated. Consider, that the evil from the which he saveth, is or sin, or punishment; And the former is the cause o● the latter. The evil of sin ●s twofold; original, and actual: both of which Christ hath freed us from. For our depraved nature, thorough the powerful operation of his Spirit, by degrees shall be repaired: And our actual transgressions shall be remitted, never laid to our charge. Now for the evil of punishment, it is manifold; some whereof we will mention. 1. The principal is, the wrath and revenging justice of God the Father, Heb 10 31 into whose angry hands it is a fearful thing to fall: For his frowning countenance, like a pinching frost the tender grass causeth the whole glory of man to dye, to whither. Rom 5.20 But thorough the death of Christ, of enemies we are made loving friends. 2. A second is, the rigour and cruel heavy threat of the m●rall law; Acts 15.10. a burd●n that we nor our fathers were able to bear; but being imposed, press us down into the lowest depth of the bottomless pit. Now Christ hath taken this yoke from off our shoulder, Mat. 3.15. by fulfilling all righteousness; so making peace. 3. Another is, the rage and implacable malice of the Devil. For our Captain Christ, Gen. 3.15. hath loosed his strong holds, 1 joh. 3.8. dissolved his cursed works, bruised his head, and made frustrate his exploits: So that we shall combat with, conquer, overcome him. For doth not the Lamb take our part? Rev. 17.14. 4. The fourth is, the guilt, and sting of conscience, whose worm would have still knawed us at the heart, sucked our blood and haunted us, as the evil Spirit did Saul, 1 Sam. 16.14. till the day of our dissolution. A ●ounded Conscience, who can bear it? Pro. 18.14. A bide it? It is the extremest of all extremities: not to be matched. 5. A fifth is, the many ugly fearful m●shapen form s of death. Hath not the sight of this horrid monster, made the stoutest, strongest hearts to tremble? Was Pha●aoh (think 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 fail within them? But, thankes be to ●od, we have obtained victory, 1 Cor. 15.55. against this guest, thorough jesus Christ. 6. The last is, from hell: job. 10.22. an house of darkness, dread, terror; Mat 8.12. where is weeping and gnashing of teeth. Psal. 120.5 Egypt to this place, might have been a Paradise; Meshech and Kedar, Cities of content. Thus you see in parcels (though but in part) what we are saved from. But consider Salvation in his largest latitude, than this is not all. For it is not only, a preservation from all evil of s●nne and punishment: but a procuration of every good thing; and an everlasting tenure in respect of both. For that which maketh man's Salvation complete, is the constant freedom from all the evils, 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 seen, ear heard; or hath entered into the heart of man and that for ever and ever. Psal. 16.11 Object. But it may be Objected, that we are not thus saved: For original sin is not abolished, actual prevented, nor the evil of punishment from mankind remooved: we are also weak in grace, of small ability to do well, and dwell among the Serpent's seed, in a land of war. Resol. What of all this? Consider, that the Scripture calleth things which yet are not (for the certainty thereof) as though they were already consummate, Psal. 2.7. perfect. Object. Thou wilt further reply, how can this stand with God's justice, to defer a discharge, when by the Surety his justice 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 immediately inflicted, but by degrees: may not the Lord then for a season, reserve the liberty of his mercy, as he did of his justice? What letteth? 2. Again, though Christ undertook the payment for man's ransom, and was the Lamb slain from the beginning; Yet was it not actually discharged, until Christ had actually suffered; which was, after man's fall, many hundreds of years. Now if the Surety defer the payment, why may not the Creditor the remotion of the punishment an equal season? 3. Thirdly, the promises, as the threats of God, for the times execution of them, are with limitation, reservation. The threat runs thus: Thou shalt dye: The promise thus: Thou shalt live: no distinct time being mentioned. Who then hath cause to complain against Gods proceed? At the fullness of time, which he with himself hath reserved, man shall be saved. 4. And Finally, were we borne without original corruption, kept from actual transgression, freed from all kinds of afflictions; And should in a moment, partake of the fullness of Salvation, we should not so clearly apprehend the justice and mercy of God the Father, the love and p●ttie of Christ our Surety, nor the worth of our Salvation. What if a father ransom his child, is it amiss to let him lie a time in bonds? Fetters? No, no: his purchased freedom by that means, will be in his apprehension, the more wor●h, better welcome, being afterwards enjoyed. Thus you have a glimpse, as thorough a small crevise, joh 13.17. of your Saviour whom; and of Salvation, what they are: Now blessed are ye, if you make the true use of them. Prov 3 3. Wherefore, set these things before thine eye, press them on thine heart; And let them never slip out of thy mind. Psal. 1.2. Was it so great a favour for the Israelites, 2 Sam. 18.3 to have David for their King? To be freed from the Law of the Medes and Persians? Hest. 8.16. Delivered, after seventy years Captivity, out of Babylon? Gen. 33.10 For jacob to be reconciled, to his angry brother Esau? Naaman to be cured of his Leprosy? 2 King. 5.15 The poor woman, healed of her bloody issue? And Nabuchadnezzar, Mar. 5.2.5. to be restored to his kingdom? Dan. 4.36. Than, what is this we have in hand? What words can suffice, to chalk out the worth of Christ's Person? Or man's salvation? All mercies, are miseries: all miseries, mercies to it, and him. May not a Christian, upon a fare better ground, 2 Sam. 1 26. than David of his jonathan, say of jesus, very kind hast thou been unto me? Make inquiry, is ther● none of God's family, 2 Sam. 9.1 to whom I may show favour for jesus sake? Exod. 15. Did Moses make a Psalm, being delivered out of the hands of Pharaoh? judg. 5. Deborah sing a song, when Sisera was slain? The people shout, when the Ark came back, that the earth rang again? 1 Sam. 4.5. And old jacob, weep for joy, joseph being yet alive? 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, fouled their arms, fetch deep sighs and bitter, think I then, jesus? Thou art sure but a name; salvation but a sound: else why should men be so dead? So heavie-hearted? May not worldlings, who only have their portions in this life, rise up in judgement against us? For are not they more merry? More jocund than we Christians? Whence should this wrong to Christ, this disparagement to salvation proceed? Is the sacred blood of the immaculate Lamb, exhausted? Heb. 12.24. Doth it not still speak better things, than that of Abel's? What? Is Salvat on, worn away? Grown worse, in this last age of the world? Or do men imagine, that now they are borne without souls, as some of H●ly-fax Nuts grow ripe, yet want kernels? Surely we may fear, there be some who think so. For what do our Gallants, but swear by jesus: Our poor▪ the shame and stain of our nation, except beg in his name? O jesus? Thou art little known, less regarded: And Salvation? Seldom talked on, nought set by. But O thou man of God, who by experience hast felt the worth of thy freedom, run to jesus, hug him in thine arms, Rom. 16 16 salute him with an holy-kisse, make him the Crown of thy joy, and thy only Companion: Build him a Temple, sing praises to his sacred person, and consecrate thy whole self, not a Leg, or an Arm unto 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 linen, but polluted menstruous clouts? A stately Palace? But a very Pesthouse? I say more; how that all love without Christ, is but passion, zeal fury, joy madness; And hope but despair. All therefore he must be, or we are nothing at all. wouldst thou be that wise Merchant? Mat. 13. Then sell all the little that thou hast, to buy this Pearl, to compass this Commodity. What wealth of more worth? What gain equal to this? Wherefore go, get thee to jesus, for the matter of thy justification. Mix not thy puddle, with his Purple blood; thy rags, with his Kingly costly raiment; thy best deeds, with his unmatchable dignity: Blend not thy Pigeon plumes, with these eagle's feathers; thy sour gourd, with this swtete Grape, lest thy garments defile thee, thy food empoison thee; and death be found in the pot. Flee to the fountain jesus, to fill thy empty vessel with the water of Sanctification. Drink hearty thereof, and be satiate. Shall he save thee, & want power to Sanctify thee? Or is the Spirit unable, unwilling to apply the whole purchase? Is it safe to think, that the second Adam hath not recovered, what the first lost? And if he have, shall not we be partakers of it? Then lay thy policy, bend thy might, and endeavour thy self, to support his praise, reserve his fame, who hath Saved thy Soul. But, (alas!) many esteem, prize, value an Hawk, an Hound a Cock, a Card; a Ruff, and Cuffe before Christ and Salvatition: I say no more of such, or to such; but I wish that another day, it be not deeply laid to their charge. Amen. FINIS.