A Threefold preservative against three dangerous diseases of these latter times.  

1. Non proficiency in grace.  
2. Falshearted hypocrisy.  
3. backsliding in Religion.   
Prescribed in a Sermon at S. Paul's Cross in London, September, 17. 1609.  
By William Sclater, bachelor in Divinity, and sometimes fellow of the King's College in Cambridge.  Heb. 3.12, 13. Take heed, brethren, lest at any time there be in any of you an evil heart, and unfaithful, to departed away from the living God. But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. 
Imprinted at London by S. S. fox Richard Bonian and Henry Walley, and are to be sold in Paul's Churchyard at the spread Eagle, near the great North door. 1610.   

To the right worshipful, Master JOHN COLLES, Esquire, at Wilchcombe in Somerset, mercy and peace be multiplied.  
SIR, I have often catched at some opportunity, to give public testimony of my thankful remembering your deceased Father's kind every, performed to me. A duty it was, to present freely: to me a Kindness, that I was selected. The recompense expected I have carefully made good, by instructing my people; with what industry, God knows: with what fruit (I thank God) many souls can witness. This kind of testimony I the rather embraced, for that it afforded occasion, to clear myself of some fond imputations, and of stopping the mouths of unreasonable men, that (even for pains) have made me their byword. It were long, to reckon up all slanders of the malicious. These are the chief, Unlearned, singular, turbulent, factious. As touching Learning, I never much vaunted; but by the grace of God I am that I am. He knows much, 
Phillip 3 10 1. Cor 2.2 Act. 7.22  that knows Christ crucified and the virtue of his resurrection: yet, had I the learning of Moses, who was skilled in all the learning of the Egyptians, yea, the knowledge of men and Angels, I would endeavour in preaching to obscure myself, that the power might be known to be of God For Singularity, this is mine Apology; single I may go, (more shame for those should keep me company:) singular, I am sure I am not, sith neither I affect loneness (would God all the Lords people were Prophets, all Prophets, labourers!) and the course I held, is prescribed with a thundering adjuration, having ever also been holden by all faithful Pastors. The way of travel is indeed least traveled, 
Gen. 49.15.  and Issachar loves his ease: yet thus I resolve; rather than lose heaven, to go alone; and never to be so good a fellow, as to run (with Idlers) to hell for company. My Turbulentnes, let these things witness; my parting with many rights for peace sake: digesting injuries, I say, not only without Revenge, but even without seeking for just defence: railings, slanders, assaults, hazard of life, indeed what not? and unless they will indite me for not admitting sicam totam into my bowels, 
Cic. pro Rosc. Amerin.  I know not what show of turbulentnesse they can accuse me of. For Faction, let my courses speak: in regard of the Church, for doctrine I teach none but what she professeth: for discipline, throughout conformable to the orders prescribed. If this be the matter, that the multitude is divided, the cause would be inquired, whether mine, or Gods. Not where dissensions are, there presently is the Preacher factious. It hath ever been one Accidental effect of the Gospel, to work separation: 
Luk. 12.51.  shall I say, betwixt a man and his neighbour? nay, betwixt a man and his child: nay, betwixt a man and himself. And let others please themselves in their peaceable Ministry, I shall never think he knows the use of the Fan, 
Mat. 3.12  that is, always tossing, and makes no separation. My comfort is in the midst of these trials: 
Mat. 5.12  Thus persecuted they the Prophets that were before me. Concerning this present Sermon your Worship may thus use it with profit: as 1. a spur to Proficiency. 2. a whip for Security. 3. a preservative against Apostasy. The Lord grant you and yours, me and mine, the whole Church of God a right use of it. And thus judge of the Author; He wisheth you more good, than he can do you, and rests ever,  
Your thankful & observant favourite, William Sclater From your Pittmister: October, 10. 160●.   

A threefold preservative against three dangerous diseases of these latter times. 

1 Nonproficiency in grace.  
2 Falshearted hypocrisy.  
3 backsliding in Religion.    Heb. 6.4, 5, 6. 
1. For it is impossible that they which have been once enlightened, and have tasted of the heavenly gift, and have been made partakers of the holy Ghost:  
2. And have tasted of the good word of God, and of the powers of the world to come:  
3. If they fall away, should be renewed again to repentance; seeing they crucify again to themselves the Son of God, and make a mock of him.  
THIS Scripture was of old perverted by Novatians, to the establishing of their desperate heresy, denying pardon and place for repentance to men falling through infirmity after baptism: 
Ambros. de Peniten lib. 2. cap. 2.  and at this day, through misunderstanding, hath proved the rack of many a weak conscience: herein Novatians against themselves, that they think pardon cannot be obtained for any sin against knowledge and conscience. 
Bellar. de just. lib. 1. Cap. 14. Hun●ius vbiqu●.  Of late it hath been wrested to prove, that even castaways may be by faith united unto Christ, truly justified: as truly sanctified as Gods own children, prepared to glory: with this difference only, permanency of penitency, or recoverablenesse in the elect, instability in reprobates. And with as great confidence, though less probability urged to prove, that God's children chosen to salvation, called according to his purpose, may (at least for a time) fall from the state of grace, lose justification not only in foro conscienciae, and in respect of feeling, but even before God: lose sanctification, both in respect of exercise and measure, as also the very habit. The more diligence is required of us in the unfolding of it. For the context therefore, it lieth thus. Cap. 5.12. etc. is set down a sharp reproof of the people, for their non proficiency in knowledge and obedience: that having had so long time, & plentiful means of bettering themselves in grace, they still stuck in the rudiments, and very elements of Christian Religion. In this Chapter verse 1. is an exhortation to greater progress: Let us be led forward to perfection. The Argument persuading it, is laid down in this text, taken from the danger of standing at a stay: for hereby they hazard themselves to utter Apostasy and falling from grace received. And how fearful that state is, it here shown, even desperate and past recovery: wherefore to avoid it, they must hasten to perfection. In form thus, If by not proceeding we incur dang r of revolting, then must we be led forward to perfection. But the first is true. Therefore etc. The proposition is omitted, and in stead thereof, the proof is set down, verse 4.5.6. The assumption taken for granted: the conclusion expressed, verse 1.  
Before particulars be pressed, suffer a little to clear the text from glosses of Novatians, and others. What their heresy was, is not hard to collect from Saint Cyprian, Augustine, 
Epiph. lib. 2. cap. 59  Epiphanius, & others. Epiphanius most briefly thus expresseth it: Men falling after baptism can never find mercy or pardon with God. The mitigations that some have sought out of Ambrose & others, I mean not to si●●, all being in the issue equivalent. What they speak of de●ying penance and pardon by the Church, was a mere shift and evasion, whereto they were driven by force of argument: besides that, the Lord ordinarily binds and looseth by Ministerial power of the Church. Now I hold it a good rule for judgement of expositions, that is ordinarily given by Divines: where we find a sense crossing any truth, taught in plain texts of Scripture, of it we may say, it was never the sense intended by the holy Ghost. Being we now this gloss and inference to this touch. 
Cyp. Epist. lib. ●. Cap. 2. & Epist. ad Novati. Aug. t●m. 4. d● ut ●q. mixed. Psa. 89.32.33.  Saint Cyprian and Augustine thus reasoned against Novatians, from plain texts of Scripture my purpose is not to recite their word●, lest I waste time. Their reasons are these. First, from the promise of God made to David, (perhaps with reference to salomon's fall) If any sin, I will visit with the rod, but not remove mercy. Secondly, from the nature of GOD in comparison to earthly parents: was there ever father found so void of fatherhood, whom the tears of a penitent prodigal hath not made to melt, and that hath not embraced the humbl● submission of the most graceless son? 
Mal. 3.17 Psa. 103.15. Isa. 49.25.  I will spare you, as a father spareth his own son: as a father hath compassion on his children so the Lord on them that fear him. If any father be so obdurate, can a mother forget her child, and not have compassion on the son of her womb? Though they should forget, yet will not the LORD forget his. Thirdly, from examples of GOD'S dealing with his children repenting; David, Peter, Israelits. 4. From the fact of God inviting to repentance such as were fallen. The Church of Ephesus fallen from her first love; 
Apo. 2.4, 5, 20, 21.  of Thyatyra, that had committed fornication, and eaten meats sacrificed to Idols, suffered jezabel to teach and to deceive: yet are invited to repentance: shall we say, and not promised pardon? Miseranda fraternitatis irrisio, saith Cyprian. 
Cyp. Epist. lib. 4. cap. 2.  Oh miserable mockage of the brethren, thus to invite to practise and deny the fruit of repentance; As if a man should say to a husbandman, Go to, use thy best skill and pains in tilling and manuring thy ground, sow thy seed: but harvest look for none. He blunts the edge of industry, through despair of recompense. 
Veniam negando incentiwm auferunt penitentie. Ambr. de Penit. lib. 5. Cap. 1.  And by denying pardon, these take away the greatest incitement to repentance.  
For this Scripture know we, there is Lapsus (falling,) and Prolapsio (falling away:) the place not understood of particular slips, but of universal relapsing to a course of impiety.  
See we now the second inference, and in the same order examine the gloss. Reprobates (they say) may be justified, sanctified, what not, except saved? Behold a monster in Divinity; that ever reprobate should be justified in God's sight, 
Cata doran cata diathesin cata meros.  or truly sanctified by his Spirit! It is true, something they may have like it: so like, that themselves and others may think them sanctified. Secondly, a disposition & preparation that way they may attain. Thirdly, some parts of it they may partake: 
Rom. 8.30 1. Pet. 2.2 2. Thes. 3.13. joh. 17.9.19.10. etc. 11.27.28. Poculum immorcalitatis, quod confectum est de inf●rmitate nostra, et virtute divina, habet quidem in se ut omnibus prosit: sed si non bibitur, non proficit. Aug. add artic. salso impoes. Art. 1.  but to be justified in God's sight, or truly sanctified, and yet be reprobates, these are as●●●ata (me thinks) in Divinity: for, 1. justification & renovation depend upon election: and they are terms convertible, elect and sanctified; sanctified & elect. Secondly, what mad man would once dream, that they can ever be justified by Christ's blood, for whom he never intentionally shed it? We have a distinction of sufficiency and efficacy: ancient I confess and true. The saying of Augustine is most true: The cup of immortality that had its confection of human infirmity and divine power, hath in it sufficiency to benefit all; but if it be not drunken, it profits nothing. But what is this to the question? The question is touching the intention of Christ, in laying down his life for a price of redemption, and of God the father, in sending his Son into the world, whether ever he had such a meaning as to save a reprobate: and (me thinks) it is unconceivable, that the Lord should from eternal decree not to have mercy, & yet send Christ into the world with purpose to save a castaway. Besides, I hold it a true position, that for whom Christ merited remission of sins and the favour of God, for him also he merited the donation of the Spirit, and the grace of perseverance, these being all equally parts of his purchase. Thirdly, who can imagine an influence of grace from Christ the head, where is not real and true union with him? and who will undertake to prove, that ever reprobate is united unto Christ, sith he lacks first, bond of union, the Spirit; secondly, instrument of union, lively faith; thirdly, fruit of union, 
joh. 14.17. Act. 13.48. Ephe. 5.23. joh. 17.21.22.  everlasting life. It is true, that Christ is head over reprobates in respect of eminence, not so in regard of influence. And the gifts they partake from Christ, they have from him as a rich Lord adorning his Church; not as members of his body, by derivation from the head.  
As touching this text, some gifts are here mentioned, illumination, etc. but not such as necessarily imply renovation by the Spirit. The main is wanting, viz. renewing of the heart to unfeigned love of God in CHRIST, which I could never believe to be in a reprobate.  
As to the third inference, that Gods elect children called according to his purpose, may lose righteousness, sanctification, etc. that is more improbably deduced out of this text, then either of the former. I will not trouble you with those usual distinctions of reality, and sense habit & exercise, substance and measure. Their meaning is, that even such may wholly lose God's favour, righteousness, sanctification for the time. Now surely if this were so, yet this text of all others is most impertinently alleged to that purpose, no place affording plainer proof of their uninterrupted abiding in the state of grace. For thus I reason: It is impossible for any man enlightened, etc. and wholly fallen from grace, to be renewed by repentance: and shall we say, it is impossible for an elect child of God to rise by repentance? Then sure it were possible they should never be saved, 
Mat. 24.23.  but not possible that God's child should be deceived so, as to fail of salvation. It remains therefore that they never fall wholly from grace received. What needs more proof? 
1. joh. 3.9. 1. Pet. 1.23. 1. Cor. 1.8.  The spirit is in them semen manens & immortals. Immortal? why so? Forsooth (according to these men's glozing) because dying, he revives. A strange gloss, nay rather, because he never dieth in them: for so we say, the soul is immortal, because it dieth not; the body mortal, though it rise again. Shall I add more reasons? take these from the actions of God. First, confirmation, and establishment in grace eos telous, unto the end, without interruption. 
2. Thess. 3.3. 2. Cor. 12.9. 1. Cor. 10.13. De Nat. et dig. An●. di. Cap. 6. 1. joh. 3.9.  Secondly, liberation from evils, by prevention: in evils, by sustentation: out of evils, by giving issue.  
Would you have the judgement of Ancients? I confess they writ (most of them) doubtfully in this point: yet who so desires their sentence, let him read what Austin hath De bono perseveranc. sound for this purpose: and Bernard (if that book were his) the Nat et dignitate Anidivi. alleging to this purpose the place of john: He that is borne of God, sinneth not, etc. Because, saith he, such a man patitur peceatum, non facit: & preventing that objection from the falls of David & Peter: of David thus, Charitatis in eo nequaquam facta est abolatio, sed quasi quedam seporatio. As Christ speaks of the woman in the Gospel, She is not dead, 
Theo. in Luc. 12.  but sleepeth. And Theophilact thus paraphraseth the speech of our Saviour: Quamuis breuitempore concutiendus sis, habet tamen recondita fidei semina: si solia abiecerit spiritus invadentis, radix tamen ●iue●, et non deficiet fides tua. He lost his leaves, not his root.  

Lyra. ad locum.  For this Scripture some thus answer: impossible, that is, difficult. That good father Latimer much pleased himself in this evasion. And it is true, that impossible with Aristotle hath that acceptation; but to my knowledge Scripture never so useth it. 
Amb. de pen. lib. 2. Cap. 2.  S. Ambrose a little otherwise; impossible to man, not to God: that is, impossible it seems to us to obtain, yet possible through God's gift: 
Heb 10.26, 27, 28.  but neither doth Ambr. himself stick to this answer, & the Apostle in another placed, serves the weakness of it. Some thus: suppositious are no positions. And its true, that copulatives sometimes have force of conditionals. 
2. Pet. 2.  But saint Peter plainly affirms a possibility of reuolti●e▪ and I think we may yield, these words are no empty bugbears to aff●ight us with all, but such as intimate a possibility of revolting: for some men, no question for some enlightened &c. for none truly regenerate. And we shall anon hear, that none of these grace's 〈◊〉 true renovation by the Spirit of God. Thus much in the ●o●●rim for clearing of the text.  
Let us now see the particulars of it. They are chief these three. First, necessary of proficiency. Secondly, progress of a Reprobate. Thirdly, peril of Apostasy. For the first, 
The first particular in the text.  Let us be led forward to perfection; For it is impossible, if we fall away, ever to be renewed to repentance Fulminat, me thinks, non loquitur His words are not words, but thunderbolts to rouse 〈◊〉 beck●; taking it for granted, that there is no medium, 〈◊〉 seeming sufficiency & certain Apostasy, videt scalan jacob, saith Bernard: et in scala Angelos, jacob in a vis on saw a ladder, & on it Angels: 
B●rnar. epist. 255.  where was none seen sitting or standing still: but all either ascending or descending: to give us to understand (Its Bernard's gloss) that in the state of this mortal life, there is no mean betwixt profection and defection: but as we see our bodies always on her growing or decreasing, so must the Spirit always either better itself, or be impaired. But what though the●e be defect o'̄s? Beloved, me th●nks, we should 〈◊〉 e●●ble at the mention of them. It's impossible that 〈◊〉 such men should be renewed. Behold a most miserable condition. It had been better never to have known, then knowing to turn back. There is no sin done in ignorance before calling, but is capable of pardon: Paul▪ blasphemy, 
2 Pet. 2.21.  Manasses his cruelty, Abraham's idolatry, Marry magdalen's adultery. But for Apostasy, that is a sin irrecoverable, no place for pardon or repentance: God in his just judgement giving over to hardness of heart, & impossibility of repentance.  
Let me add one other reason. It's an undoubted character of all graces, where they are in soundness, that they are growing. 
1. Pet. 2.23. Ezek. 47  If you have tasted how sweet the Lord is, there will be a desire to increase more and more. There issues from out the sanctuary waters, even the waters of life: see their increase. First, to the uncles, then to the knees, then to the loins, afterwards a river that no man could pass: The trees growing by this river, that bring forth new fruits according to their months. What should let to interpret, not only of the progress of the Gospel, but of the efficacy of God's Spirit in the hearts of his children? And for particulars, 
Rom. 1.17. Clem. serom. log. ●.  search and see whether there be any grace sound that grows not. From faith to faith, saith Clemens: The Apostle seems to speak of a double faith, or rather indeed of one, but increasing continually, even to perfection. Infinite might I be this way: wherefore if either we would prevent the danger of Apostasy, or provide for our present comfort by assurance of soundness, how needful is it to be led forward to perfection?  

Aug. de verb. Apostol. Ser. 5.  Give leave then to exhort with S. August. semper add etc. Be always adding, always walking, always profiting. And in any case take heed how we take a stand in this holy way of the Lord, or ever admit of one thought of going backwards. Lot's wife, even for casting an eye back towards Sodem, became a pillar of salt, an everlasting monument of God's wrath upon Apostates. The vices then here noted, are: First, standing at a stay. See Heb. 12. And let me apply it to these slowback times. Vbi sunt, saith Bernard, qui descere solent, 
●et. ubi supra  sufficit nobis? etc. Where are they that say we have enough, we will be no better than our fathers? O monache, non vis proficere? Non Vis ergo deficere? Nequaquam: What then? Where I am, I will hold myself. Nec peior fieripatior, we melior cupi●, etc. Beloved, he could not have spoken fitlier to the state of these times: Ne peior fieri patior, nec melior cupio. Would God it were not the Emblem of our Church. But I leave this Polypus, & come to our people.  
Marvelous hath God been in his mercy towards us in this kingdom, granting us means of knowledge, such as our fathers desired to enjoy, but could not enjoy them. And as Paul speaks of this people, for the time we might have been teachers: and would God it were not so, even in congregations where the word hath been most plentifully preached, that they had need to be taught again the very first principles and rudiments of Christian Religion. I will tell you strange things, yet true; in places where the Gospel hath long been taught, are people notwithstanding found so grossly ignorant of Christ jesus, that they know not either what he is, or why sent into the world, what he wrought to procure redemption, or how they may be partakers of him. Neither need we wonder there should be weakness, where is so gross ignorance, after such plentiful instruction.  
What then should be the reasons, 
Impediments of proficiency  of this so little or no bettering in grace? One is, Opinion of sufficiency, Semper tibi displiceas, saith Saint Augustine. No marvel, if there be so little care of proficiency, where there is so proud a conceit of perfection. I strive forward to perfection, 
Phil. 3.13  saith the Apostle; what was his spur? Opinion that he was not perfect. A second is, Comparing of ourselves with inferiors or equals, where yet means of bettering are not equal. Our fathers with their modicum (say some) were saved; why not we? I will tell you in few words, where men commit much, 
Luk. 12.48. Pro. 4.18.  they expect the more; where less committed, less is expected.  
Proceed we, The way of the righteous shineth as the light, that shineth more and more to the perfect day. It was a wonder in josua his time, that the Sun stood still: a greater, 
Ios. 10.13. 2. Reg. 20 11. Gal. 5.7. Apoc. 2.4.  which befell in the days of Hezekiah, when he went back so many degrees. Strange, that our Church should stand at a stay; more wonder (me thinks) and horror also, that she should go backward. You did run well, (saith the Apostle) who did let you? I have a few things against thee, that thou hast lost thy first love. Me thinks, when I but mention these things, we should judge ourselves the people here meant. For, what is become of that ancient detestation of Antichrist, and his corruptions? while we begin to think, we may separate too far from Antichrist, as Antichrist; and to study (as some to-fore) compounding of the two Religions: 
Cassander  when as soon shall we compound light with darkness, Christ with Belial, as CHRIST with Antichrist, God's pure worship with Popish superstition. Shall I add this one particular further? let it not be offensive. Time was, when we knew to put difference betwixt professed enemies, and friends to us in affection, though peaceably dissenting from us in some small points of judgement. And then severity ran her course against the greatest and most Capital enemies. How is it now, that justice knows no epiegcegan towards friends, & is so full of connivence towards obdurate enemies? Me thinks yet, the sword of Magistracy, should be distomos, twoedged; & if it pierce so deep as the flesh, and bones of friends, it should be sheathed in the bowels of unreconcilable adversaries.  

1. Thess. 5.13. 1. Tim. 5.17. Mortmain.  Let me come now to our people; That singular love to Ministers, for their works sake, what is become of it? that double honour for them, that labour in the word and doctrine? Moses of old was feign to proclaim a Sufficit, and statutes were once made with us to restrain overlavish contribution. Those were the times of giving, these are of withdrawing. And (brethren) at that first rising of the Gospel amongst us, how did the kingdom of heaven suffer violence? The word of God was precious in those days. 
1. Sam. 3.1.  As the Israelites when they first saw Manna, cried out in wonder, Manhu: what is this so excellent food, that the Lord hath vouchsafed us? so we of the Gospel, admiring the rich grace of God, that began to shine unto us in the face of JESUS Christ. How are we now sated with the plenty of it, and cry out contemptuously, Nothing but this Manna, The world pestered with preaching▪ To say nothing of that temper, which many of us begin to hold even in Moralities; and to be half persuaded, there may be, Virtutis nimium, too much precizenes' even in moral duties, and abstinence from evil. But leave we these ulcers, & come to the second thing in the text. 
The second member of the text. The first step of a Reprobate.  The progress of Reprobates, for so I judge it, because their fall is without recovery. Their degrees are five, First, Illumination, that whereas naturally men know not the things of GOD, nor can know them; walk in the blindness and vanity of their minds, embracing error for truth, darkness for light, the Lord thus far vouchsafeth grace even to Reprobates, that they see and acknowledge the truth of Religion, distaste errors, discern, acknowledge, approve that which is truth in jesus Christ. That castaways go thus far, Peter plainly affirms, speaking of some men, 
2. Pet. 2.18, 20.  clean escaped from those, that are wrapped in errors, who yet are entangled again and overcome. What need many instances? Come not very Reprobates in the last day professing, that they have prophesied in Christ's name? 
Mat. 7.22 Mat. 10.1  and was not judas, as his fellows, instructed in the truth of the Gospel, when dismissed with the rest to preach the Gospel? I might be infinite this way.  
How then is knowledge by our Saviour made a pledge of eternal life? joh. 17.3. Ans. Knowledge of God in Christ, admits sundry differences, according to Measures, Manor, Efficacy. First, there is a confused knowledge of Christ; much like that light, 
2. Pet. 1.9 Mu●paxontes.  which men poare-blind have of things far distant. Such for the most part is the knowledge of Reprobates. To hear how fluently those men can discourse of the secrets of Nature, how distinctly they utter things, which natural reason apprehends, it many times breeds admiration in the minds of the hearers. But when they come to speak of the mysteries of Religion, alas, how confusedly tumble they out their little or no apprehension? that every man may see they are but smatterers in the secrets of Christ. The knowledge of God's children is much more distinct.  
Secondly, there is a general knowledge of CHRIST and Redemption by him wrought; and there is another particular. In generals some castaways go far, perhaps beyond the Elect children of God. But to jobs knowledge never came Reprobate.  
I know that (my) Redeemer liveth. 
job. 19.25. Gal. 2 20 Ps. 66.16. Phil. 3.10  to Paul's never, Christ loved (me) and gave himself for (me.) never to David's, I will tell you what he hath done for (my) soul. Thirdly, there is a Knowledge consisting in Theory; there is another which is joined with sense and experience; when we know and feel the power of Christ's death, 
Phil. 3.10  and the virtue of his resurrection. In the Theorical excel the wicked, not so in the Experimental.  
Lastly, there is an Idle and unfruitful Knowledge; there is again a Knowledge that is mother of holy obedience. 
2. Pet. 1.8 1. joh. 3.3  And this distinct, particular, experimental, practical Knowledge is that, that undoubtedly accompanieth salvation.  
Let me apply it thus to these times, full of science, void of conscience; wherein how many bless themselves in this that they know, and yet know not, in what point of knowledge they outstrip a Reprobate? Try them the light which is in thee, whether it be more, then may be in the children of darkness. For which purpose, to the former distinctions add also these two characters. Look first, If Humility be joined with Knowledge. Knowledge (un-sanctified) puffeth up the heart, 
1. Cor. 8.2  and makes it swell with contempt of our Brethren. Now would God there were not too evident footsteps of this uncharitable despising our brethren! How are our papers stuffed with contemptuous speeches of them? English divines, Novices, Abecedaries in divinity, are now the best speeches we can afford our fellow-labourers, perhaps less traveled in the Ancients then ourselves, yet as fruitful in their ministry, as they, that to themselves seem greater Clerks. Alas (beloved) who hath separated thee? or what hast thou, which thou hast not received? either what piety teacheth, to upbtaid with Ignorance those, who have not reached to thy measure of scorning Knowledge? Ignorance (if any) would be pitied, not insulted over, especially in Brethren. 
Pro. 10.21.  Consider secondly, whether there be in thee a desire of Communicating. The lips of the Righteous feed many, saith Solomon: and again, 
Pro. 15.7.  The lips of the wise spread abroad Knowledge▪ & knowledge, where ever it is in soundness, is as new wine in vessels desirous of vent. What then may be thought of those Seraphical Doctors (as they would seem the only Gnasticks of these times, for whose profound learning, no one soul can say he is the better?  
But I hasten to the next step. 
The second degree.  Have tasted of the heavenly gift. To omit the conjectures of others: This heavenly gift I take to be jesus Christ, with those treasures of wisdom and righteousness, which the Lord hath stored up in him, and tenders to every of us to be received by the hand of faith. If thou knowest the gift of God, and who it is, that saith unto thee, etc. joh. 4.10. These latter words some take exegeticos, intimating that this gift, noted with that exoke, is Christ jesus himself, made to us of God, wisdom, righteousness, sanctification, and redemption. Compare herewith Rom. 8.32. This then is the thing, which the Apostle affirms, that even Reprobates attain unto; viz. An overly apprehension of the excellency of Christ jesus, and the blessed estate of those, that are made partakers of him by faith: they may see, what is the comfort of remission of sins; of a conscience sprinkled with the blood of Christ; of free access with confidence to the throne of grace. As Agrippa having heard Paul deliver the sum of the Gospel, the humiliation and glory of Christ, the benefits thence accrueing unto us, as one ravished with the excellency of these things, cries out: 
Act. 26.28.  Almost thou persuadest me to be a Christian. And Balaam, that wretch, beholding the blessed estate of God's people, desirous to partake with them in happiness, passionately thus prays: Oh that my soul might die the death of the righteous, 
Num. 23.10.  and my latter end be like his!  
What is then the difference, betwixt the sweetness, which Gods children find in Christ, and that which the Heirs of perdition apprehend? Ans. A child of God, seeing the excellency of Christ jesus, values him at so high a rate, 
Scobala, Phil. 3.8.  as that for winning of him, he accounts all things dung and dr●sse, what ever profit it lose him, what ever trouble it gain him, he strives as for life and death to be partaker of him. 
Ep●st. 1. ad Isehodor.  That pious cruelty, Saint Hierome speaks of, you shall see in him; If father, mother, wife, children, any thing lie in his way to hinder him from Christ he treads all under foot for Christ's sake, and loves not life unto death, having once tasted of the sweetness of his blood, desires to drink deeper of it, yea though much bitterness of the Cross be therewithal mingled. With Hypocrites it is far otherwise: if wishing would win him, they would not want him: or if together with him they might enjoy the pleasures of their sins, nothing should be more welcome. But to sell all for Christ and his Cross, to exchange the treasures of Egypt for his rebuke, this is an hard saying: no Reprobate can endure it.  

The third degree.  The 3. step in their progress followeth. Partakers of the holy Ghost. Some hereby understand Renewing: I would believe, 
joh. 14.16. joh. 4.14.  but that Christ tells me, He the Renewing spirit abides for ever, is immortal seed, a Well of living waters, springing up to life eternal. What then is the holy Ghost here mentioned? and how far are they partakers of him? Ans. What if we understand it of those extraordinary gifts of the spirit, whereof in the history of the Acts is frequent mention? Learned Interpreters seem not to dissent. But let me add something more: Other gifts of the Spirit there are, which Reprobates partake; of kin (perhaps) to sanctification, but yet not sanctification. 
2. Tim. 1.7. Rom. 8.15. Heb. 12.17.  1. That spirit of Compunction and Fear how many castaways are possessed withal, howling even with the voice of Dragons for their sins, as causes of that horror wherewith their Consciences are surprised? 2. Out of this Fear flows an excellent measure, external reformation and restraint; so powerful, as (were it not the Issue discovers Hypocrisy) thou wouldst swear they were true nathaniel's, right Israelites indeed. 3. Yea more than this, A wonderful servency of zeal for the Lord of Hosts. Come with me and see the zoea e that I have for the Lord, saith halting jehu, 2. Reg. 10. 16. 4. And to conclude) with how many holy motions are such men inspired? how often hear they that voice behind them, 
Is 30.21.  This is the way, walk in it? yea purposes also conceived, to follow the spirits guidance?  
In this point therefore, wherein do Gods children go beyond them? Ans. That always is accomplished in the Saints, which S. Paul prayeth for the Thessalonians; that they are sanctified throughout; in their whole spirit, 
1. Thess. 5.23.  and soul and body, and that especially in them is eminent, Their hearts are renewed to an unfeigned l●ue of God in Christ jesus; so that whatsoever they do in God's service, proceeds from this fountain, Love of God in Christ, 2. Cor. 5.14.  
Followeth their fourth stair. 
The fourth degree. Luk 2.10. Rom. 10.15.  Have tasted of the good word of God. I like that exposition. The good word of God, that is, the Gospel, that tidings of good things, and great joy to God's people. For herewith are the wicked affected even to rejoicing. They receive the word with joy, Mat. 13.20.  
Now (briefly) the differences betwixt them and God's children in rejoicing are these. 1. Grounds of joy in the Reprobates, are carnal; deep mysteries, things novellons and rare much affect them, as Athenians, Act. 17.20. Mar. 12.37. 2. Misunderstanding: the promises ravish them, the Conditions are distasteful; Restraints uncomfortable. As to malefactors in prison, the tidings of a general pardon after a Parliament, how welcome is it? the preface especially runs merrily; It pleaseth the King of his merciful inclination, to pardon all faults, and offences. But when the restraints come in the after-clause, Except murder, Treasons, and Burglaries, etc. how is all that joy turned into mourning, and murmuring at the grace of the Pardoner, from which they are excluded? 3. This joy ariseth suddenly, like a flash of lightning: 
Mat. 13.20.  Incontinently (saith our Saviour) they receive the word with joy. Whereas never was child of God suddenly brought from Hell to Heaven, from the discomfort of a wounded conscience, presently to rejoice in the Gospel. 4. As suddenly wrought, so as suddenly and irrecoverably lost; whereas the joy of the Saints is durable, joh. 16.22. 5. This sweetness once tasted by a child of God, by an heart seasoned with grace, so affects them, 
Pro. 23.23.  that all things are sooner parted with then the Gospel. An Hypocrite likes well of the word, ad haras usque, till it touch him in his earthly profits▪ howbeit, rather than the s●ine should perish, Christ himself shallbe entreated to departed out of their Coasts, Mat. 8.34.  

The last degree. Caieton ad locum.  The highest pitch, they can reach unto, remains. Tasted of the powers of the world to come. Caieton (me thinks) well aims at the meaning. To taste of the powers of the world to come, (saith he) is, when a man for the world to come, for the future resurrection, and the last judgement, gins to set up the regiment of the soul over the body. Thus speaks he like a Philosopher, of flesh and spirit. Let me add something for more distinct explanation. Men are said to taste of the powers of the world to come, when as the meditation of the life to come, beginning at the last judgement, works powerfully in their hearts. How powerful this meditation is, 
Luk. 13.24.  we may see in many seeking to enter, but not being able. Take for instance those poor souls in the Church of Rome, drunken with the wine of that harlot's fornications. What voluntary macerating of the body, distributing their goods, abandoning the world, see we in them, and all to purchase their heaven? Never were the Priests of Baal more zealous for their Idol, than these for themselves, to win salvation. And shall we say they enter? If any man so think, 
Rom. 9.31, 32.  I may commend his charity, but shall never approve his judgement. Hear the Apostle, Israel, which followed the law of righteousness, attained not to the law of righteousness. Wherefore? Because they sought it not by faith, but as by the work of the law.  
The application is easy. And though I will not say, but that some man holding justification by works in theft, may perhaps be saved: yet this I think I may be ●old to affirm, whosoever holds it in hypothesi for his own particular, a jew, or Infidel may be saved as soon as he.  
What is then the odds betwixt God's child, and a reprobate in this behalf? Ans. A Reprobate makes himself the only or principal term of his intention in all his performances; nor otherwise can desire God's glory, then as subordinate to his own benefit. A mere mercenary affection shall you see in all such: no one thing done of love towards God, or with sincere desire to glorify his name. God's child, though he useth meditation of salvation as a spur to obedience, yet beholds something beyond it, more to be desired; that is, That God in all things may be glorified. And if ever the question could come betwixt God's glory and the salvation of his soul, whether should be preferred, 
Rom. 9.3.  rather had he be Anathema from Christ, then that the glory of GOD should be impeached. It's an excellent speech of Bernard, 
Bernard. de diligendo Deo. cap. 3.  Non sine praemio d ligitur Deut, etsi absque praemit intuitu di●gendus sit. and again, Vacua ●amque vera charitas esse non potest, nec tamen mercenaria est. And this is the undoubted character of our adoption, and regeneration to that immortal, undefiled, and neverfading inheritance, reserved for us in the heavens.  
Now (brethren) for closing up of this point, 
Application. 2. Cor. 13.5.  give me leave to exhort, as the Apostle doth; Prove yourselves whether you be in the faith or no; examine yourselves. He doubles the exhortation, because its a matter weighty, and of most difficult performance▪ and Peter, 
2. Pet. 1.10.  Give diligence to make your calling and election sure. Beloved in Christ jesus, it's no so ordinary a grace, as we commonly imagine, to be assured of salvation, or adoption. For behold, how many great things even Reprobates attain unto! Knowledge of the mystery of Christ; apprehension of his excellency; worthy gifts of the holy Ghost; rejoicing in the Gospel; many powerful effects of the world to come; and yet are neither chosen to salvation, nor indeed truly regenerate to a lively hope in CHRIST JESUS. Alas (beloved) how many are there amongst us, boasting of undoubtful assurance of salvation, that never reached to this scantling of Reprobates!  
I say therefore again, Prove we and examine ourselves, sift we these deceitful hearts of ours to the bottom, that we may attain some measure of well grounded assurance, that we are the sons of God. Let this also be the touchstone which the Lord seems to commend unto us. Compare we our measure of grace, with that we find Reprobates to have attained; nor let us ever please ourselves in any one, till we can say of every one, Herein yet I go beyond a Reprobate: Thus far could never castaway ascend. What if we have the knowledge of Christ? what if faith, so that we could remove mountains, and want obedience? Can that knowledge save us? can that faith assure us? Behold, even Reprobates allege for themselves; Lord, 
Mat. 7.22  have not we prophesied in thy name? and in thy name cast out Devils? yet hear their uncomfortable dismission, Depart from me, I know you not. What though we have seen the excellency of CHRIST JESUS? can wish, as Balaam, our souls may die as the righteous? what if we lament, with Esau? take thought with judas, and wish our sins had never been committed? yea, what if our outward life be reform and amended, and actions performed, savouring of uprightness and zeal for the LORD? have not Reprobates (I pray you) gone even thus far?  
Nor let any man say, that this is a desperate and an uncomfortable doctrine; It is so, (perhaps) to presumers, while such: but tends in the issue to the greater and stronger comfort and consolation of GOD'S chosen elect. He hath comfort indeed, that hath such as will hold out in the day of their temptation and trial. I never liked that Academical Acatalepsy in this point of God's love and purpose to save; for men to hang like meteors in the air, betwixt Heaven and Hell, doubtful hope and slavish fear. 
Bernard Ep. 190.  Academicorum sint astimationes istae (saith Bernard) quorum est dubitare de omnibus, scire nihil. Let us leave these think to Academics, whose profession is to doubt of all things, and to be certain of nothing.  
They may make men hypocrites, can never work sound and sincere obedience. We love God, 
1. joh. 4.19. Rom. 5.5.  because he loved us first. And it's impossible to love him, till we have his love shed abroad in our hearts by the holy Ghost. And let men say what they will, that it destroys all care of good life, this yet is the truth; Thou never begin rest to live well indeed, till thou know, 
Heb. 11.6.  that thou and thy works are accepted with God, and shall certainly be rewarded. Then runs a man cheerfully in the race of Christianity, when he knows he runs not at uncertainties. 
1. Cor. 9.26.  And it dulls the affection in well-doing, while we are ignorant, or doubtful of our reward. But yet there is another rock, as dangerous as this, at which many a soul makes shipwreck; that is, Presumption. Yea I dare say, more perish by presuming, then ever did by despairing. Therefore I say again with Peter, Be diligent to make thy calling and election sure; and know, it is possible to attain assurance, but thou hadst need be diligent; God is not prodigal of such graces, as do accompany salvation.  
The last thing remains; namely, The peril of Apostasy. 
The third special branch of the Text.  It's impossible for men thus enlightened, etc. and falling away, etc. to be renewed to repentance. Let us first weigh the terms, Falling, Impossibility, Repentance.  
Of fall there are three degrees. 1. Lapsus; particular slips, or foils, that even God's servants take in wrestling against sin. Secondly, Declinations, or ebbings, (as I may term them) of GOD'S grace in their hearts. Thirdly, Relapsing and falling away to a course of impiety.  

Gal. 6.1.  As touching particular slips, which Paul calls Paraptomata, we heard before what Novatians taught, that even these after Baptism were irrecoverable. Being priest with divers instances of God's Saints, of whose repentance we read, as well as of their falls, and with those Scriptures, which testify our common infirmity, and God's readiness to show mercy; at length they begin to restrain it to some particulars; as 1. Fornication. 2. Idolatry. 3. ●eniall of Christ in persecution. These they taught, to be sins of so high a Nature, as admitted no pardon, nor possibility of repenting. S. Augustine thus dealt by instance from point to point. 
Lib. quest. de utroq. testa. mi●●m.  For fornication we have (saith he) David's example. He might have said, for in●e t itself Lot. And lest any man say, This was in the old Testament true, not so in the new; besides that (as Augustine observeth) it is incredible, that in this day of grace God's mercy should be scanted; 
2. Cor. 2.7, 8. 1. Cor. 5.5.  what say we of that Incestuous person, for whose restoring again into the Church, Paul himself becomes a Petitioner, and testifies, that his delivery up to Satan was to this end, that his spirit might be saved in the day of the Lord jesus?  
As for Idolatry, the same Father thus reasons from the Lords fact, inviting a people deeply engaged in this sin to Repentance, and proclaiming pardon: Quos utique ad paenitentiam Dominus non horta●etur, (saith the blessed Martyr, 
Cipri. ep. lib. 4. ep. 2. ad Anton.  and Bishop, Saint Cyprian) nisi quia poenitentibus indulgentiam pollicetur. The Lord would never exhort unto Repentance, were it not that he (not only purposed, but) promised also pardon to them repeating. He might have added, as in other places, the promise of God to the jews, Ezek. 36.25.  
And for denial of Christ through infirmity, how plain an instance have we in the Apostle Peter, 
Mat. 26.  denying, yea abjuring Christ jesus through fear of persecution, yet brought to Repentance, 
umb. de P●it. lib. 1. 〈◊〉 3.  and received to mercy? And as holy Ambrose speaks, Numquid eadem est causa eius qui sponte negat, et eius quem tormenta inclinaverint ad sacrilegium, non voluntas? Again, Vicit eos poera non avertit perfi●ia. 
Idem ibid. cap. 4.  Item, Ipsius Diaboli de huiusmodi lap is si requiramus sententiam, nun videtur dicere, Populus hic labits me honorat, cor autem eorum long est a me? 
Gal 6.1.  And what means the Apostle, to bid Restore those that are overtaken by infirmity, if there be no hope of restitution? And the beloved Disciple, these things I writ, that you sin not; 
1. job 2.1. Epi t. qua supra.  but if any sin, we have an Advocate with the Father, etc.  
To leave therefore this same Caninam herein, as Cyprian terms it, indeed the murderer of the Brethren: Sins in this question we must learn thus to measure, not so much b● the quantity of the matter, wherein they are committed, as by the greatness of that malice whereout they issue. The see ves blasphemy was therefore unpardonable, not because blasphemy, but because ex malevolentia, saith Augustine judicially. 
Aug. ubi sup.   
A second degree in falling, which is also recoverable, is that, which I termed Declination, or Partial decay of the graces of God for a time, in respect of their sensible operation. Hereof read what the Spirit speaks to the Church of Ephesu; Thou hast left thy first love, 
Apoc. 2.5, 6.  he means that fervour of affection, which before they had evidenced. Yet repent and do thy first works, there is hope of retaining thy Candlestick. 
Phil. 4.10.  Paul saw a winter of the Philippia●s love, yet lived to see their care spring and blossom afresh. And who is there, even of the most perfect, that feels not these ebbings & slowing of God's grace within him? What then is that Falling so desperate, here mentioned? Ans. It is that total Relapsing from grace received. I cannot in fewer or more pithy terms express it, than Master junius hath done before me, thus; 
Parallel. lib. ●. Cap. 6.  when as a man falls, 1. Totus, 2. Ex toto, 3. In totum: The whole man in judgement, will, affections, actions, from all grace, to all impious enormities. Saint Peter thus, When a man turns away from the holy Commandment given unto him, 
2. Pet. 2.21, 22.  is again entangled and overcome, returns like the Dog to his vomit, and with the Sow to her wallowing in the mire. The Repentance of such men, so falling, is impossible.  
Impossibility is of 2. sorts: one Absolute: the other ex hypothesi. Absolutely impossible it is not, they should be renewed; for what contradiction implies it? But supposing the unchangeable will of God to the contrary: so it is impossible they should ever repent; because the righteous Lord hath determined thus to punish their malicious desertion.  
Repentance.) they may come perhaps ad metamelegan: so did judas; 
Sap. 5.4.  and if the damned in hell befool themselves for impiety, why may not these men come to such an after thought-taking, and wish, that their sins had never been committed? But to a godly sorrow and change of their minds, ad metanogan its impossible they should ever be renewed. 
2. Pet. 2.21.  Therefore saith Peter; It had been better never to have known, then after Knowledge to turn back: And their latter end (because more hopeless, therefore) worse, & more uncomfortable than their beginning, that is, than their state before Calling.  
Will you now see the equity of this will in God? weigh 1. their fact in itself. 2. Compare it with the courses of men, such as we all hold equal. For their fact, They crucify to themselves again the Son of God, & expose him to infamy.  
The Scripture useth to implead our actions, not so much considering their event, which the Lord by his power usually disappoints, as weighing our intentions, and the nature of our deeds, in themselves considered. Example. 
1. Cor. 8.11.  By thy meat shall thy weak brother perish, for whom Christ died. Understand it not of the event, but of the Nature of the action. So here, the Lord Christ (indeed) risen from death, now dieth no more, but liveth for ever clothed with majesty and honour. Yet, for that their facts in themselves considered, are semblable to the cursed cruelty of the jews, they are said again to crucify the Son of God. What? to make Christ our packhorse for our wilful sins? to frustrate (as much as in us lieth) the end of his death? to draw him down again from Heaven, to make new satisfaction for our presumptuous rebellions? to fill the mouths of Pagans with blasphemy of that holy name, after which we are named? What had the jews cruelty more execrable in it? Such Mis-creants, who will not say, but they are justly deprived of the benefit of Christ's sacrifices and perish eternally in fearful expectation of vengeance, 
Heb. 10.26, 27.  and of violent fire to devour them? Again, Compare the Lords dealing with that, which we all count equal amongst men.  
When a man hath spent the utmost of his pain, and cost, and s●ill in manuring his ground, hoping to reap benefit by his industrious and costly husbandry, yet finds no crop, but thorns and briefs; say we not of such soil, that it deserves not the second pains of the owner, but to be left as a Desert, and dwelling for wild Beasts? yea, to be accursed for ever, and devoted to the fire? And when the Lord hath laboured with such barren hearts, ploughed up their fallow ground, sown the seeds of eternal life, watered them with the dew of heaven, looks (as justly he may) for fruits of obedience, reaps none but the cursed fruits of contemning his graces and wilful Apostasy; is it not equal with the Lord, to give hardness of heart? to destinate to destruction, never to be recovered? This is the righteous Lords dealing with Apostates; this the recompense he reaps, for all his pains bestowed on them. Holy therefore, and just, and equal is this will of God, in giving up such to hardness and impossibility of repenting.  
Now (Brethren) we have heard the meaning of the Text, we have seen the truth of what is here taught, 
Application.  with the equity of this judgement of God upon their souls: Let me now exhort in the Apostles words, 
Heb. 3.12.  Take heed (I say again take heed) lest there be in any of us an evil heart, and unfaithful, to departed from the living God. Surely, except the Lord should presently send us down to the place of our iniquity, where is pain endless, easlesse, & remediless, he could not inflict a greater judgement, than thus to permit us to Apostasy. And let no man say, this caveat concerns not him: If any man seem to himself to stand, 
1. Cor. 10.12.  let him, (of all others) take heed, lest he fall. Yea, I would to God, there were not too evident tokens, I say not of Apostasy, but of declinings at least to a worse condition, in many of us. There is beside this universal revolting, another kind of Apostasy, which we call partial, a fearful incliner to this irrecoverable condition: And it is of three sorts. 1. in judgement, 2. in Affection, 3. in Practice.  
In judgement, when a man, in some particulars, falls from the soundness and sincerity of judgement. The Apostle layeth this to the charge of the Galatians; that having been rightly instructed in the means of justification and salvation, 
Gal. 1.6. & 3.3.  they were presently carried away to another Gospel; and having begun in the spirit, would be perfected in the flesh. And are there not evidences enough of such Declinings in many of us? We were wont to have our Schools and pulpits ring of this truth, 
Apoc. 18.4.  The Pope is Antichrist, Rome Babylon, and that whosoever willbe saved, must forsake communion with her. Of late we have be thought ourselves of a new See for Antichrist: new Rome, rather than the old; a new City, set on seven hills, never dreamt of till of late, discovered by Popish Geographers. But blessed be God that hath directed the heart and pen of our learned Sovereign, 
M●●it. pref. prefix. Apol.  so graphically to be be paint him by his place, properties, time of revealing! etc. So that now (I doubt not) Antichrist shall again be Antichrist, Rome Babylon, and our people exhorted, not so much to bethink themselves of returning to Rome, as their mother, as to fly from that scarlet whore, made drunk with the blood of God's Saints. We were wont to be taught justification by faith only, without works of Nature, Law, yea or of Grace itself. Shall we not say, they decline apace, that will have works enter justification, tincta sanguine Christi▪ died red in the blood of Christ? Auricular Confession we were justly taught to detest, as a snare of men's Consciences, a burden not to be endured by Christians. How then say some amongst us, there needs no more but a modification? separate some few abuses in the manner, the thing may well be restored in the Church. These are strange declinations: GOD grant, not forerunners of greater Apostasy.  
In affection, when the heat of our zeal for God, & love of his truth is abated in us. 
Apoc. 2.4  I have a few things against thee (saith the Lord to the Angel of Ephesus) that thou hast left thy first love. Shall I say, the Lord hath a few things, and not rather many against the Church of England, for leaving her first love? where it that ancient severity and strict hand over Papists? of whom I may well say, They are generally of the slavishest nature of any men under the Sun; the very children of Hagar; a little of her Master's indulgence what insolency works it? longer than she feels the rod of her mistress, over-insolent. And who ever saw the fruit of lenity this way, that the number hath been any way abated, and not rather increased by forbearance? How odious once was that Idol of the Mass? when, if men would needs adore it, 
Ezek. 8.12. Hos. 4.13.  it must be in the chambers of their Imagery, made in the walls. Now (if Fame be not too foul a liar) on every hill, under every green tree, may the lovers of the whore commit their fornications; yea, even in London, the eye of the Land, no where more frequent.  
In Practice: when in manners we grow more dissolute, and leave our strictness. And here (beloved Christians) where should I begin to complain? that which Isaiah speaks of Israel in respect of God's judgements, is it not as true of England in regard of her sins? 
Isa. 1.6.  The whole head is sick, & the whole heart heavy; from the crown of the head to the sole of the foot there is nothing sound, but all full of swellings and putrefied sores. The Court and City full of effeminate delicacy; the Country of hellish profaneness; Magistrates shameless in bribery; Ministers even benumbed with idleness; the people generally become Libertines in Religion. 
Gal. 5.7.  Beloved, ye did run well, who hath let you (still) to obey the truth? Courtiers were wont to account Religion their glory, & he was of old esteemed most honourable, that was most careful to promote the Gospel. How now begin they to cast lots for Christ's coat, and to share amongst them the portion of Levi? 
Gen. 47.22.  things which amongst the barbarous Egyptians were accounted holy? And when (till now) lacked the English Court some Tribunes of the people, careful to keep from them overgrievous impositions? How do all men seek their own? 
Mich. 3.2. Is. 1.21.  and almost pluck off the skins of the people? How is the faithful City become an harlot? It was full of judgement, and justice lodged there; but now they are become murderers; their silver is become dross, their wine mixed with worse than water. It was wont to be reckoned the blemish of Germans, to be given to bowzing; Is it not so, that what was wont to be their shame, is now accounted our glory? to be mighty to drink wine, & strong to power in strong drink? To say nothing of that presumptuous and even defended profanation of the LORDS sabboth's; that rifeness of Oaths, 
je. 28.10.  even in these days, when the land mourns for them. Are not these then apparent evidences of our declinings? And as I said erewhile, God grant they be not harbingers of greater mischiefs.  

preservatives against Apostasy▪ Special.  I will draw now toward conclusion, some few preservatives only against this fearful downfall shallbe prescribed, and then an end. These, some of them concern men of public place, Magistrates and Ministers; some, every of us, even private Christians.  

For Magistrates.  As touching Magistrates, they are or should be, pillars of the people, and means especially to support them. And first, by vigilancy. That charge of the Apostle given in general to God's people, belongs by an exoche to men in authority. 
Heb. 12.15.  Take heed that no man fall away from the grace of God. see another caveat Subordinate, Let no root of bitterness (whether in doctrine or manners spring up and trouble you, lest thereby many be infected. Know you not, 
Gal. 5.9.  that a little leaven leaveneth the whole lump▪ saith he again, pointing at corruption in doctrine, which same sentence is also applied to evil example in life; 1. Cor. 5.6. Beloved, these are the things, requiring the special vigilancy and care of Magistrates. We have been taught, not by Tertullian only, but by the Lord himself, 
2. Tim. 3.16.  to reverence the fullness of the Scriptures. If any now shall arise, and deny the sufficiency of them for determinations of all controversies in substance or circumstance of Religion, let the Church officers hold and censure him, as a Destroyer. We were wont to exhort our people, old, young, men, women, to diligent conversing of the Bible: If any shall attempt to make enclosure of this common benefit to the Clergy, let him taste the severity of Ecclesiastical discipline. These are Gangrenes (indeed) in the Church, & such speeches as will increase to more ungodliness. 
2. Tim. 2.16.   
The like I say of evil examples in life; if any such arise, thither let the Magistrate hasten to restrain them. Corruptions in judgement slow commonly from neglect of good life. 
1. Tim. 1.19.  They have put away good conscience (saith Paul) and then as concerning faith make shipwreck. This exhortation is often used to the Magistrates of this place; We heard the last day of 4. capital sins, raging amongst you: my purpose is, to insist in one only, which (if any other) is the bane of all grace in the heart: that is, Adultery. whoredom and wine, etc. steal away the heart. And it's true, 
Hos 4.11.  Adultety and Idolatry, they are contiguous vices: they were the very bane of Solomon, the wisest King that ever reigned over Israel. And if my little observance deceive me not, the great sin, as of this Land in general, so of this City especial. I come not oft into your City; yet let me tell you what I saw in my very entrance upon your suburbs: A woman, right of a Courtesans behaviour, as Solomon describes her; 
Pro. 7.  at whose gates (alas) how many young spendthrifts wait, as weary of their patrimony and soul's salvation? Right honourable, might it please you to be advised, to observe the ways of such strumpets: These are they which, of all others, increase transgressions amongst men: these the Devils very nets and snares, wherein (alas) how many are entangled even to destruction? & for this (no doubt) is the Lords dreadful visitation still upon us, 
jer. 5.7, 9  because men committed adultery, and assemble themselves by companies in the barlots' houses.  
The Country likewise swarms with idle, ignorant, scandalous Ministers. yea, I am persuaded, all those Emissary Seminaries, that have come unto us from Rome, never did half that harm in alienating our people from the truth, that these have done by their enormous behaviour. It's thought, our petite dissensions are great causes of hardening in Popery: It may well so be. Howbeit this I dare affirm, they were never so great obstacles to the course of the Gospel, as the loitering, unlettered, dissolute amongst the Clergy. Now Lord, that ever Brownists should have cause to say of our Church; She held it a piaculum, not to wear a surplice, and a venial sin, to be a lewd-lived Minister!  
Shall I add (sith I have begun) one thing more, that may concern Authority? 
2. Par. 17.8, 9  Of I●hosaphat it's said, that when he went to plant Religion amongst the people, and to prevent Idolatry, he sent Levites abroad into the cities of judah, to teach and instruct the people in the ways of the Lord. Beloved, we have a goodwill (it seems) to stop the spreading of Popish superstition; many good projects we hear of (to our great comfort) for that purpose: sospitet Deus! I pray God prosper them! yet give me leave to advise, that the principal be not neglected, I mean, furnishing our Congregations with able and industrious teachers. I may boldly speak it, It's neither severity of discipline, nor acuteness of writing, nor ought else prevails so much to root out these stinking weeds of superstition, as the pains and diligence of learned & well-living preachers. Let me therefore with reverence advise my Superiors, that care may be had to furnish our people with able Pastors, that may feed them with knowledge and understanding, and if the present store of Conformers serve not, might I not (in compassion of the Church's necessity) wish some conn●uēc● at those, that dissent from us in judgement, for matters of circumstance, whilst yet they carry themselves peaceably in the Church? The Lord would not have Canaanites at once cast out, 
Exod. 23.29.  lest the wild beasts should increase upon his people. Suffer me then to plead for Israelites, that it may suffice them to lack living, and the Church not be deprived of their pains: at least let them help to be are our burdens, and draw water for the people out of the wells of salvation.  
I come to the Ministry: and first, 
For Ministers.  for our Brethren dissenting from us in judgement of Ceremonies imposed; let me entreat as in the bowels of jesus Christ, seeing Apostasy is so much feared by them, that they would be well advised, how they forsake their Mother in this her seeming necessity: and not so wholly please themselves in their judgement, to refuse peaceable Conference for their better information. I counsel no man to do aught (no not in things indifferent) with a doubting conscience; fearful are the examples of such, as unresolved yield to practise. Notwithstanding, this let me propound as a matter to be deliberated, whether should not this be a Minister's resolution, To lay down his Ministry for nothing, for which he ought not also to lay down his life? And whether with comfort may a man leave life, rather than we are a surplice in the Church of England? teaching (as no doubt, she doth) and practising Gods pure worship, detesting Idolatry, urging Ceremonies not for ornament, much less necessity of God's service, but for order and policy only, and as a mean to testify subjection to the lawful power of the Magistrates?  
For us, who by God's blessing retain our standings with comfort & fruit, 
Rom. 14.  howsoever it please some (whose servants we are not) to censure us of insincerity for this very point of Conformity, 
2. Tim. 4.2.  let us be exhorted to preach the word, to be instant in season, out of season. for the times surely are come prophesied of the Apostle, wherein that itch of the ear is rise amongst our people. And we hear also often upbraid with the praevalence of Popish leaven, how many thousands have they perverted, since his majesties happy entrance into this Kingdom; and for my part I do partly believe it: 
Mat. 13.25.  For what marvel, if the Enemy sow his tars, whiles the servants sleep? I know not, how it is with you in this part of the Kingdom; in other places I am sure, scarcely one of six Congregations hath ordinary preaching, or almost rude Catechizing of the people. yea, so odious is pains-taking grown amongst Ministers also, that very painfulness is censured of preciseness, and ordinary preaching enough, to bring upon any man the crime of Puritanisme, though never so conformable to the discipline established. Now, Brethren, consider if this be to be precise, to labour in the word and doctrine, ought not all God's ministers to be thus precise in Action, not in Faction? said one once elegantly. Be therefore exhorted (and but high time) to greater diligence, and let the vaunts of Papists be unto us as the voice of Nehemiah to the jews; You see our misery: 
Neh. 2.17  Come and let us build the walls of jerusalem, that we be no more a reproach. And for matter, and manner, 
1. Pet. 2.2.  let it be that same adolon gala, the deceitful milk of the word, without mixture with contrary or inferior matter: for this only yields found nourishment unto the soul. Is Fame a liar? or is it true, that those and the like places of eminency in this Kingdom, sound with little else, but friarly conceits and allusions? We were wont to plead strongly for Fathers, that they might have their audience in the Pulpit, and for my part, I never envied them their due respect. But if we become a Patribus, ad Fratres, from Orthodox Fathers to doltish Friars, and feed our people with the froth of their wits, what shall we say? God grant their conceits of wit prove not a snare, to draw down the more poisonous and baneful drugs of their Popish heresy.  
And here I had thought with reverence to have exhorted the reverend Fathers of the Church, that as they are in highest places of dignity, so they would be the forwardest in this great work of the Ministry. The rather would I have presumed to have been their Monitor, for that I have observed, the Religion especially of our Vulgar people, to hang (almost all) on their sleeves: we petit Ministers (alas!) are the scorn of our people, in our most weighty and serious exhortations. Their words are held as Oracles, their lips alone thought to preserve Knowledge. Sundry reasons I meant to have pressed it withal; first, from the Excellency of this work, above all other acts of the Ministry. For, for my part I must profess, I cannot yet see, what that great and important business of the Ministry should be, to which it may beseem Preaching to give place. I am sure not Sacraments. Christ sent me not to baptise (saith the holy Apostle) but to preach the Gospel. He might as well have said, 
1. Cor. 1.17.  not to govern, not to do any thing, in this sense, comparatively, as he desires to be understood. Secondly, Is there any thing, more honourable? Hear the same Apostle, 
1. Tim 5.17. Chrys. ad locum.  The Elders, that rule well, are worthy of double honour. Call it Reverence or Maintenance, or both; how ever, a specialty in it belongs to them, that labour in the word & doctrine. & sure it is, more sound honour is there to be gained in the hearts of our people by preaching, then by all outward helps whatsoever. Thirdly, what said I? honour amongst men? yea, more comfort to our Consciences, and glory in God's Kingdom. Hear Solomon; He that winneth souls, 
Pro. 11.30. Dan. 12.3.  is wise▪ and Daniel, They that turn others to righteousness, they shall shine as the stars in the firmament, and Paul, 
1. Thess. 2.19.  What is our hope, our joy, our crown of rejoicing? are not you it in the presence of our Lord jesus Christ at his coming? What comfort like this, when a Minister comes before the Lord the great Shepherd of the Sheep, with the words of Isaiah, 
Is. 8.18.  applied to our Saviour? Lo me, and the children, that thou hast given me! the sons & daughters, which by thy blessing I have begotten unto thee in the Gospel! Fourthly, I would have added hereto the example of their worthy predecessors. Beloved, I am so far from thinking that there were Lay-Elders in the Ancient Church, having the care of Church discipline, that I begin to be of opinion, they were all Preaching-Elders, that had to do in ordination, and jurisdiction Ecclesiastical. The Apostles (we know) from whom our Reverend Bishops have more then probably derived their succession, were all laborious this way. One of them, on whose shoulders lay the care of all the Churches, 
1. Cor. 9.16.  yet cries, Woe to himself, if he preach not the Gospel. And Timothy, I presume, was a Bishop; yet hath that charge laid on him with an heavy adjuration, 
1. Tim. 4.1, 2.  To preach the word. And for succeeding ages; those Reverend Bishops, S. Ambrose, Augustine, Chrisostome, etc. what monuments have they left us more venerable than their pithy Sermons, and exhortations to the people? Let us all therefore, even Superiors, be exhorted, so much as infirmities of age, and the weighty affairs of Church-government will permit, to stir up the gift of God that is in us, that if it be possible, we may strengthen the weak knees; and keep that which is halting from being turned out of the way.  

General preservatives for all.  I come now to private Christians, that they also may have wherewith to preserve themselves from this fearful and uncomfortable estate of Apostasy. Their most sovereign antidotes, are these.  
Obedience according to their measure of knowledge received. This is the Christian built on the Rock, 
Mat. 7. ad fin.  that heareth the word of God, and doth it. On such a man let the winds blow, the floods beat, the rain fall, he stands nevertheless unmovable; for he is built upon the Rock. Our adversaries boast much of their thousand Proselytes: I am persuaded, if they were inquired of, they should be found such, as never made any Conscience of their ways. Now sure, we are beholden to them, that they have received (like a draft) the Excrements of our Church. Let them rejoice, and applaud themselves in their Thousands; for this yet take my warrant; They shall never win credit to any Religion, whatsoever it is they profess.  
Sincerity and uprightness of the heart before God. Beloved, I never knew right Nathaniel, true Israelite indeed, that proved a Revolt; Nor ever could read of Hypocrite, but became Apostate, if ever trouble arose for the Gospel. It's a true position, He that gins Religion in hypocrisy, ends in Apostasy. 
2. Par. 25.2. Verse 14.  Amaziah did many things savouring of uprightness in the eyes of the Lord, but not with a perfect heart. What was his Issue? Returning from the slaughter of the Edomites, he brought the gods of Se●r, and set them up to be his gods, and worshipped them, and burnt incense unto them. There is an Art in these times, that hath more Students, than any other of liberal or Manual sciences; the Art of seeming, especially in Religion. City and Country, almost nothing but vizars. Now would God we could remember what Chrysostome saith; Hypocrite is it good, to seem good? 
in Matth. oper. imperfect.  it's far better to be good. Is it evil, to seem evil? it's far worse, to be evil, etc. and the saying of Christ (me thinks) should not be forgotten, To him that hath shall be given, 
Luk. 8.18.  and whosoever hath not, from him shall be taken even that which it seemeth that he hath.  
Labour for assurance and certain persuasion of the Truth in your own minds; especially, for that which is armour of proof against Apostasy, Experimental sense of God's holy truth. 
Phil. 3.10  Thou shalt never fear infection in the point of justification, if thou know the practice and experience of justification. As on the other side, when men rest only upon the authority of their Teachers and governors, having no better reasons of belief and worship: no marvel, if they turn with the wind, and run current with the Current and stream of the times. And this is the lamentable unsettlednes of our people, that they look no farther for proof, no not of faith and worship, than the Authority of the Magistrate. Now blessed be God, that hath given unto his Majesty a right judgement in matters of Religion; and the Lord that hath begun that good work in him, perfect it unto the day of the Lord jesus Christ. But if (which be it far from us to surmise) if, I say, the Lord should suffer him to fall, 
To cagro dou levontes. me to Kurio, Rom 12.11.  or in his wrath deprive us of his government, if he should permit us to a Popish Ruler, who seethe not, how indifferent our people are? such temporazing is even now rife; and that reading best pleaseth; serving the time, not the Lord.  
Forsake not the assemblies and gatherings together of the Saints, 
Heb. 10.25. 1. Thes. 5.19. Exod. 27.20.  as the manner (saith the Apostle, and we may say too) of too many it. Quench not the Spirit; wouldst thou not quench him? Despise not prophesying. that's the holy oil for the lamp of the Sanctuary: not being supplied therewith, thou shalt soon perceive it to grow dim, and by little and little to an utter extinction. Now (brethren) to omit both Popish and profane Recusants; Is it not to be lamented, that amongst those, who seem most to bewail the declinings of our Church, there should be some found, so either nice or humorous, that they refuse to arm themselves against that, which they so much fear and pity in others, by diligent attendance to the work of the Ministry? One (forsooth) is too learned; another too plain; a third too elegant; or else too rude; some too formal; some too scrupulous: none pleaseth, but some one, whom our partial conceits have made our Idol. So wanton are we grown with abundance! God grant, the day come not upon us, when we would wish to run from sea to sea, to hear, and shall find no means. When children begin to play with their bread, discreet Father's take it from them, or keep them shorter; & let us fear, lest this delicacy bring on us a scarcity of hearing the word of God. Home-devotions are comfortable, if used in their seasons; but we know who hath said, 
Pro. 28.9  The prayer of him, that turneth his ear from hearing the law, is abominable. And if we would avoid Apostasy, take heed how we forsake the gathering together of the Saints.  
Beware, how the garishness of the world dazzle thine eye, and bewitch thine heart. 
2. Tim. 4.  Demas overtaken with the love thereof, forsakes Paul. And, Love not the world (saith the beloved Apostle) the fashion thereof passeth away; 
● eos nos paragetas: 1. joh. 2.17.  or as some render, the glittering show thereof withdraws and steals away the heart from God. How many have our own eyes seen, mirrors of holy carriage in their mean estate, whom the love of advancement, and the enjoying thereof hath made over dissolute? would God, not also scandalous to their profession.  
Keep good conscience precisely, neither allow thyself in any thing, no not the smallest, which conscience (rightly informed) condemns. 
Rom. 14.22.  Blessed is he which condemns not himself in that which he allows. As blessed he, that allows not himself in that which his heart condemns. Herein therefore be precise, Do nothing, no not the least, with a doubting or recoiling conscience. The stroke of Conscience neglected in small things, it grows by insensible degrees to swallow greater, without reluctation. Fearful are the instances we have daily in this kind; But I spare to trouble you. One reason only I will annex, to set edge on this exhortation, and then shallbe the end. Beloved in Christ jesus, The Lord hath long been amongst us, by the heaviest of his temporal judgements. Those arrows of his displeasure, Famine and Pestilence, have been made almost drunken with the blood of our slain. And yet (behold!) the wrath of the Lord is not ceased, but his hand is stretched out still. Wonder we at this, that the Lord should walk thus stubbornly towards us? More wonder it is (but that his mercies are endless) that we have not been utterly consumed. For that which Isaiah speaks of judah, 
Is. 1.5.  is it not true of us, That we fall away more and more? I can well remember, since the one half of these miseries hath brought us on our Knees in sackcloth and ashes, in prayer and fasting for our sins, that have drawn down the wrath of God upon us. And a man would think, these Afflictions should have that effect in us, which the Lord teacheth to be the end of his judgements, 
Hos. 5.15  To make us seek him the more diligently. Oh, that it were not true, that we harden our hearts the more, continuing and increasing our Apostasies, scarce ever bethinking ourselves of humiliation! As if we meant, to stout it out with the Lord, and to dare him to do his worst. Oh, 
job.  remember who hath said, Hath any been fierce against the Lord that hath prospered? and what himself threatens, viz. 
Leu. 26.  to walk as stubbornly towards us, as we can do against him; and to increase our plagues seven times more, except the lighter prevail to humble us. Some course therefore betimes let us take, to stop the fierce wrath of the Lord, that is gone out against us. It's a fearful thing (saith our Apostle) to fall into the hands of the living God, who is in his wrath a Consuming fire. If our houses had taken fire, we have this wisdom to think, one bucket of water may do more good to stop the flame, than almost a river, when it hath begun to gather strength. Would God, we were as wise for our lives and souls, as we are for the trash of this world! Surely, more prevalent to quench the fire of God's displeasure (in the beginning) is one tear, than a whole shower & stream of them, when it's once inflamed. Other mean them this I know none, to stop the course of God's wrath. 
2. Par. 7.13, 14.  If I send pestilence among my people, If my people, among whom my name is called upon, do humble themselves, & pray, & seek my presence & turn from their wicked ways, then will I hear in heaven, and be merciful unto their sin, and will heal their land. Right honourable, why are not you a petitioner to those in authority, that a Fast may be proclaimed? Stay you, till you come again to your thousands in a week? Alas, how agrees that with Christian compassion to those, that in the Interim lose wives, children, those that are dearest unto them? and what a servile and Pharaoh like resolution is this, never till needs must, to send for Moses and Aaron, to intercede for us unto the Majesty of God? I beseech you therefore in the bowels of Christ jesus, if there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any compassion and mercy; fulfil my request: importune the performance of this duty; prove the Lord with these things, see if he rebuke not the Destroyer for your sakes. If you consent and obey, 
Is 1 19, 20.  you shall eat the good things of the land. But if ye refuse and be rebellious, God grant I prove not a true Prophet, you and your children, and your people shallbe devoured of the Pestilence. If these things prevail not with authority, let me yet admonish every of us, that in our houses, by ourselves and our families, we may be careful this way: we shall then see that gracious promise performed to us and ours, when thousands fall at our right hands, 
Ps. 91.7.  and ten thousands at the left, it shall not come nigh us. Ezek. 9.4. A mark is set (by commandment from the Lord) on the foreheads of th●se that mourn for the abominations that are done in the mids of jerusalem. And let us be assured of the same LORDS protection for us and ours, if we be such, as from our hearts mourn for the detestable things are done amongst us.  
Now the God of all grace, that hath called us to his eternal glory by jesus Christ, make us perfect, confirm, strengthen, and 'stablish us, that we may be kept blameless unto the day of the Lord jesus Christ. To him be glory and dominion for ever. Amen.  
FINIS.