THE Regenerate man's growth in GRACE.. SHOWING, That Regeneration of necessity requireth an augmentation in Grace. With the Motives to move us to grow, Signs to know whether we have grown; the lets that hinder our growth; and helps to further our growth Preached in a Sermon at Lancaster, upon a day of Humiliation, by N. B. Minister thereof. Si fulminis aquae fistare caeperit putrescit, fi●gratiarum decursus ubi recursus non fucrit. Bern. LONDON, Printed by John Dawson for John Williams. 1646. TO MY LOVING PARISHIONERS OF LANCASTER. THESE first fruits of my labours, were purposely commended to the Press; for the benefit of you my faithful flock, who were pleased (about three years ago) to choose me (minimus Apostolo●um) to be your Pastor to feed your souls. And since I came amongst you; I have set my shoulders unto my work, and according to that poor talon, God hath given me, have laboured to build you up in the knowledge of God, in that perfect building, whereof Christ is the corner stone. I bless God, that I can see the fruits of my labours, in any of you; that you use the means for grace, and the knowledge of God, and labour to thrive herein; hold on, and God's blessing will guide, and go along with you; that of babes and children in Christianity▪ you may all grow to be tall Christians in time: therefore have I joined the following Sermon, to stir you up to growth in grace. Which shall be ever my endeavours, and prayers; for God is my witness, I have not sought yours, but you, and am resolved with the Apostle to spend and be spent for you. Had I sent this subject to the public view, before these times of troubles; it would have been distasted, as it was there, where it was first preached; but God (by his special providence) having brought me amongst you (a willing people) I am encouraged to recommend it to you, for protection; desiring it may find as much affection with you, now Printed, as it did attention, when it was Preached to you; I confess my book is brought forth in a bloody time, when our crying sins have caused clouds to rise every day, and pour down showers of blood on the land; It comes into a critical age, and will meet with many Annomus, many Antagonists; therefore I have sent it for protection, to my Parish, from whence it came, and where it was most respected; you must expect it will be carped at, though it have many friends; yet you know I am not without enemies, who have cast dirt both at you, and me; and shall my book think to escape ; nay, whose malice hath endeavoured, to divers me from you, and to cut asunder, the conjugal knot betwixt us; but a curse I fear will follow them; who seek to put asunder, those that God hath joined together; yet I'll leave their censure to the God of justice, and pray for them, that God would forgive them; for they know not what they do; and that the God of patience, Rom. 15.5. and consolation, would make us all followers of God, as dear children; and grant that we may be like minded, one towards another in Christ Jesus. And my prayer for you, is that our Lord jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting consolation, and good hope through grace, would comfort your hearts, and establish you in every good word and work. Your loving Minister, NEHEMIAH BARNETT. To the Christian Reader. TOrment me not (good Reader) upon the rack of thy rash censure, that I should be grown so audacious as to meddle with so weighty a subject as this; and crowd in for company, among such a throng of writers as now pester the world: I deny not, but the Press is over-pressed with many worthless works of petty Pamphletors; and Censurers be so busy every where, enough to blast the first fruits of my labours in the bud; but who can escape the scourg of evil tongues, for there be many that dee little less, but gird at their brethren's labours. If any Questionist, shall demand why I publish this tract; one reason amongst the rest, that induced me to it; was the declining age wherein we live: wherein there is many dwarves in grace, and others grow slowly, or rather decline, and fall away more and more. Another was the request of some friends; that so earnestly desired the copies of it; that I thought by sending it to the Press, it might be a good means to free myself from future troubles: yet the importunity of friends I outstood, who could not prevail with me, for the publishing of it; when lo at length, the improbity of hard censures hath wrung it out of my hands, for when it was first preached, it was branded for a factious Sermon by some; therefore I was willing the world should be judge between me and my Censurers, whose ga●l'd backs were then pricked by my reproofs: Therefore (good Reader) peruse it with a single eye, and if thou canst read not well deserving in it, thou mayst perceive my well meaning But for mine own part, I slight every Momus, I am so well acquainted with the world's folly, that I scorn either to flatter, or fear it. Is it not a strange and harsh humer (too much abounding in the world) to misinterpret other men's actions, rather than to give them a charitable construction: and it is the nature of many men, to behold with sore eyes, their brethren's new grown felicities; but the best is, I had rather be dispraised by true speaking, then honoured for lying; although many men had rather be praised with lies, then reproved with truth. Therefore if any poor soul, shall reap benefit thereby (as I do not doubt, but through God's blessing many will, I shall comfortably undergo the censure of such as mistake my aim herein; and if any thing be herein profitable, and well done, I give the glory to God, and praise to his Name: If any thing amiss (as alas needs must, being done by me) Qui sum maximus peccatorum minimus Sanctorum) The shame light on me who sought not divine assistance, with that self emptiness as I ought: thus hoping good Christian Reader) thou wilt take in good part that which I have penned, for public profit, I commend it to thee, and thou to God, and the Word of his grace, and remain Thine in Christ jesus, N. B. THE REGENERATE Man's growth in GRACE.. 2 Peter 3.18. But grow in grace, etc. THe Character of a true Christian, consists in the augmentation of grace: This is an unfallable distinction, betwixt the Regenerate, and Unregenerate man; this is the best way to get God's blessings here, and a blessed reward hereafter; for the best of blessings wait upon the growth of grace, as a hand-maiden on her Mistress; honour on virtue: and the reward of a gracious life here, is an eternal life hereafter. Prestat non nasci quam sine gratia mori But know, ' it's better to be unborn then to die without grace, and he that grows not in grace never obtains a blessing of God in this life; nor let him look to dwell with him in the life of glory. Then grow in grace. IN this Chapter our Apostle Peter seems to have met with some in his time, Coherence. that doubted of the day of Judgement, saying, Where is the promise of his coming. To vers. 4. Therefore he produceth arguments to assure us of the certainty of Christ's coming to Judgement. To vers. 8. Proclaiming the perdition of ungodly men at that day, and therefore warns us to hasten our repentance, and that because the day of the Lord will come as a thief in the night. vers. 10. In which day we must look for the heavens to be dissolved, the elements consumed, and the earth burned; seeing we are in expectation of these things, he exhorts to be diligent, that we may be found of him in peace without spot, and blameless. vers. 14. Now to prevent us from falling away, he warns us that we be not led by the errors of the wicked, and so fall from our own steadfastness. vers. 17. And to this end, prescribes us a preservative, from falling into Apostasy in these words. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ, to him be glory both now and for ever. Let us first inquire, 1 What is meant by grace here. 2 What it is to grow in grace. 3 Who is a subject fit for growth Of these in their order. 1 Grace is either taken for the love and favour of God, Grace is twofold either active or pasive. whereby we are accepted of him in Christ, and so it's Active. 2 Or for the gifts wrought in us by God's spirit, & so it's Passive. The former is gratia acta, grace begun. The later is gratia aucta, grace increased; which is the grace here commended. The several acceptations of grace in Scripture, for brevity's sake, I omit: but if it be the grace that hath reference to God, it should note the grace of Election; which St. Paul saith, was according to his purpose, and grace. 2 Tim. 1.9. If it hath reference to us, it implies the gifts of the Holy Spirit bestowed upon us by God, in this sense. See John 1.16. of his fullness we receive grace for grace. Or that which hath reference to the future estate of glory in which sense. See 1 Pet. 1.13. Now our Apostle looks not at the first acceptation of grace, which is of Election; because it is without life and cannot grow: nor at the last, because we cannot get to glory unless we have grown, for the life of glory is past growth, but it hath reference to the middle which is the gifts of the Spirit, as renovation by his Spirit, redemption by his Son, in sending him out of his bosom to disclose his secrets unto us which are of two sorts. 1. Such as have respect to the esse, and bene esse of a Christian, as those cardinal graces, faith and repentance; love and obedience. 2. Such as have respect ad ornatum, to the decking of a Christian, as good wit, memory, and good invention; questionless the Apostle means we should grow in all grace, but especial in the best. 2. What it is to grow in grace. As the body may grow in stature till it be taller: So the soul may grow in grace till it become holier. For there is a quickening life of the soul whereby it grows in goodness: as well as there is a natural life of the body whereby it grows in tallness. You know what it is for a child to grow, when his food is well digested, his members thereby nourished, his spirits augmented, his strength increased, and his whole proportion of body enlarged, you'll say that child grows. So it is with the soul, when God's word which is the soul's food is well digested; so that the soul thereby is nourished, his desires more enlarged; his affections more quickened, the life of grace more augmented, you may call this a growing Christian. When his faith is more and more strengthened, his charity more and more inflamed. When his conscience is more obedient, and his obedience more conscionable. When he labours for more holiness here, that he might have more happiness hereafter: and strives to get more grace, that he might have more glory. This is to grow in grace. 3. Who is a subject fit for growth. He must be such a one as is neither in the state of unregeneracy, nor yet in the state of glory. 1. Not an unregenerate man because he hath no spiritual life in him whereby he may be said to grow. 2. Not a glorified man, for he is come to the perfection of his growth, and cannot be said to grow. 3. It must be one in a middle estate: A regenerate man, such a one that hath shaken off his corruption. Such a one as is ascending higher to some perfection, increasing both the multitude and measure of his grace: Such a one as is travelling in the way of glory, yet not got to glory: So that when the Apostle bids us grow in grace; I conceive the subject fit for growth must be a regenerate man, such as to whom Saint Paul writes Eph. 3.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being rooted and grounded in love. Now the Apostles injunction being cleared, hence this proposition may be raised. That Regeneration requires an augmentation of grace. The Proposition. Or more briefly. A Regenerate man, must needs be a growing man A Christian newly Regenerate, is like a child newly borne, that desires to suck the breasts of his mother, and receives that wholesome nourishment, that thereby he may increase in strength and stature: therefore Saint Peter wisheth us, as new borne babes desire the sincere milk of the word that we may grow thereby. 1 Pet. 2.2. And the Prophet David Psal. 92.13, 14. Tells us that the trees that be planted in the house of the Lord, shall flourish in the courts of our God, They shall still bring forth fruit in old age, and shall be fat and flourishing. Where there is no fruit to be found, there is no growth to be expected; and there is no Symptom of a Christian growth without fruits: The tree is for the fruit, and but for the fruit there had been no tree: When there is no hope of fruit we cut it down, and make it serve for fuel. Men do delight to plant trees in their orchards for delight; as for shade in hot summer seasons: But God delights to see no such trees in his Orchard, such that bear nothing but green leaves or glorious blossoms, I mean such as satisfy themselves with Hypocritical shows and fruitless formalities. But if we be growing trees we be fruitful, let us show our Faith by our fruits, and let the grapes of piety, clusters of equity, and fruitful branches of sobriety, testify eternally, internally, externally, to God, to our own conscience, and to the world, that we are growing and fruitful Branches, inoculated by the Art of Regeneration into the stock of our Vine, Christ Jesus. Reasons why a Regenerate man must be a growing man. We should grow in grace, Reas. 1 that we might credit Christ our Schoolmaster. For God our heavenly Father, would have us to make it appear that we have been in Christ's School, and prove good prosicients in grace, we know it is a dishonour and great disparadgement to a Schoolmaster, a discredit and great disgrace to a Scholar, to be found a non-proficient, a loiterer, a dunce in learning: But let it never be said that we are non-proficients, loiterers, dunces in the School of Christ. Our Universities admit of no Scholars in those famous Societies; but such that are as well grown in some good measure of learning, as of stature: So here it holds true no Abcedarie can be admitted to the University of glory; but first he must be admitted into the free-school of Election, and there well grounded in the Grammar of grace, well skilled in the Art of mortification, and every day read a lecture of Repentance; and I must tell him in this School he must sometimes taste of the whip and scourge of affliction, and he must not only be a good Artist, but a good Linguist, especially be able to speak the language of Canaan. Then I may boldly say he is fit for the Academy of heaven, where he shall find God his Creator, to be his chief Chancellor, Christ his Redeemer to be his Tutor, the blessed Saints and Angels, to be his fellow Pupils, and there take the degrees of glory according to the growth of his grace. Then grow in grace. We should be growing or make an Augmentation of our grace, Reas. 2 because here we are short of perfection; were it not a monster in Divinity, to say that a Christian can attain to a perfection of grace in this life. Doth not Saint Paul bid us run, which argues, 1 Cor. 9.24. that we have not yet got the goal of perfection? Doth not he bid us fight, which argues, 1 Tim. 6.12. we have not yet got the conquest over it? And doth not Saint Peter here bid us grow, which argues, we have not grown to perfection. The best of us are but striplings and Infants in goodness, the truth is, we are but in the womb of the Church while we live in this world, our death's day must be our birth day, till than we must be making a continual Addition of grace to that we have received. I deny not but the grace we received at first, may be said to be perfect in regard of parts, as a child is so fare a perfect man, because it hath all the parts of a man; but not perfect in respect of degrees, so that when we first receive this grace, we are but babes in Christ; yet babes may be tall men in time. Wherefore if we that are Scholars in Christ's School, would credit our Schoolmaster: If we that are babes in Christ would come to perfection. Then let us grow in grace, etc. We should grow in grace, Reas. 3 that we might be helpers in the Church of God, to strengthen the weak Christians and to comfort those that are afflicted. Will it not be a comfort to any Minister or private person, that hath been an instrument to further the growth of grace in any, He may say with Saint Paul, what is our hope, our joy, our crown of rejoicing, Is it not you in the presence of our Lord and Saviour Jesus Christ at his coming. 1 Thes. 2.19. Therefore we should not satisfy ourselves with what grace we have, but labour to get more, make ourselves unsatiable covetous after grace, and never think we have enough, labour every day to be more holy, more heavenly minded, more patiented, more temperate, more praierfull: That the weak may be strengthened by our virtues, and may by our good works which they shall behold glorify God in the day of visitation. 1 Pet 2.12. And that we may be able to comfort them which are in any trouble, 2 Cor. 1.4. by the comfort wherewith we ourselves are comforted of God. Grow, grow I say every day better and better, if we would have God's favour, and desire to be compassed under the clouds of his protection: If we would administer comfort to our own consciences, and gain us glory in Christ's Kingdom, if we would credit Christ our Schoolmaster, if we desire to attain to perfection, and would become helpers in the Church of God, to strengthen the weak and comfort the afflicted. Then grow in grace. We should grow in grace lest we being led away with the error of the wicked, Reas. 4 fall from our own steadfastness. 2 Pet. 3.17. For we shall mere with many enemies and have many sieges, that we shall not be able to keep our standing in grace, unless we be grown to some strength in grace; for no sooner is the fallow-ground of our hearts ploughed, and the seed of God's grace sown there; but presently Satan that enemy of our souls is ready to steal it away, Mat. 13.25. and sow his tares there. No sooner hath God laden the ship of our souls with the treasures of his grace; but the Devil is ready like a Pirate to rob us of it, and strives to make shipwreck of our souls: He still is striving by the fierce tempests of his temptation, to split our souls against the rocks of despair, and will still be labouring with his mustering forces to stop our happy progress in grace. he'll come to us with Haec omnia tibi dabo, All these things will I give thee, if we'll hearken to him: and envying our growth, doth still labour to nip our budding graces, with the cold frost of affliction, and tempests of of temptation; therefore they that must go into boisterous tempests, had need to be grown to be men and not children. But we must all through the boisterous tempests of Satan's storms; and therefore had need to be grown to some strength & height in grace, otherwise, we should never be able to hold our steadfastness. If we would credit Christ our Schoolmaster, if we would attain to perfection, if we would be able to strengthen the weak, and keep our former steadfastness. Grow then in grace. We should grow in grace, Reas. 5 Because, if we are not still growing, we shall be declining; if we grow not better, it will not be long but we shall grow worse. There will be a sensible decaying of grace, if there be not a continual addition of grace. The fire will decay, unless it be fed with fuel: Grace will be decaying, unless we be continually adding to what we have received. Christianity doth admit of no Solstice, but a continual spring, as long as we have the life of grace: It is a saying not so old as true, Non progredi est regredi, not to go forward in the growth of grace, is to go backward: Still there must be a plus ultra; what Saint Paul saith, Pray continually, rejoice evermore. 1 Thes. 5.17. is true of a spiritual growth, grow continually, increase evermore, never stop nor stay in grace. This growth must not be by fits, a little to day, and less to morrow, and afterwards give over. But we must proceed in a continual growth, never declining or desisting: If the stream of the water course stand still, it will corrupt: So of grace. In rowing up a River, if we rest our oars we fall down the stream. We know the Ark would not stay with the Philistians; neither will the grace of God tarry with sinners. 2 Cor. 6 14. Light would never have Communion with darkness: they will never keep company together; let us then like Christians, follow grace as a Scholar doth his study; he is at it to day, and to morrow, and the next day, and all the days of his life; he is labouring to increase his learning, and grow in knowledge: Though sometime he meets with a play day, and be taken off from his study, yet if ye seek him, you know where to find him, he is or should be in his study: So a Christian should every day be growing in grace, and in knowledge, especially, of our Lord and Saviour Jesus Christ; though sometimes some dulness may creep upon him, yet he quickens himself, and sets to it again, never ceasing till he lie down in his grave, for never till then, is he at his journeys end. If we would credit Christ our Schoolmaster. If we would attain to perfection. If we would strengthen the weak, and comfort the afflicted. If we would be able to keep our steadfastness, and standing in grace. If we would not decline. Then let us grow in grace. Reas. 6 We should grow in grace because a growth in grace, will procure a growth in glory; the more holiness we attain to here, the more happiness hereafter; nay, every dram of grace shall be rewarded, with a pound of glory, If we be steadfast, 1 Cor. 15.58. unmoveable, always abounding in the work of the Lord, for as much as we know that our labour is not in vain in the Lord. We know this life is our seed time, that to come our Harvest; let us then sow liberally, that we may reap plentifully. Hoc momento unde pendet eternitas. This life is a moment of time, whereof all eternity of life, or death, dependeth: Then it behoves us to grow in grace here; that we might augment our happiness hereafter. Rev. 2 10. He who can give thee a crown of life, if thou be faithful unto the death, is faithful to perform; he will not fail to give thee a Crown, a Crown of life; that giveth life, that keepeth life, life everlasting; a life of immortality, a life of eternal felicity. The heads of all. 1 If thou wouldst credit Christ thy Schoolmaster. 2. If thou wouldst attain to perfection. 3. If thou wouldst strengthen the weak, and comfort the afflicted. 4. If thou wouldst be able to keep thy steadfastness, and standing in grace. 5. If thou wouldst not decline. 6. And if thou wouldst win a Crown of glory, Grow then in grace, etc. We will now apply it, and we shall find, that all sorts of people, of what state and condition soever, comes in the first use to be reproved. The meditation of this reclining age wherein men were colder in Christianity, and deader in all spiritual duties; caused this subject first to be the object of my meditations, wherefore this reprehension shall be directed. 1. Ad Populum; To the people. 2. Ad Clerum; To the minister. 3. Ad Magistratum; To the magistrate. First, Ad Populum; unto the people, wherein there is no growth found; but rather a decaying, and you shall find this decaying to be amongst too many: once they were constant comers to Church, and diligent hearers of the Word, but now slow paced to God's house, and are become careless, and negligent hearers: once they were often in prayer, and frequent in reading; but now they are strangers to the Throne of grace, and seldom read: once they were lively in the service of God, but now (more is the pity) little less than dead. The grapes of good words, and fruit of good works decays in them. So that it is to be feared, a consumption hath taken all their virtues; or what should be the reason, that there should be such a change and alteration in them: Do they think the Word less powerful to work Faith in them, that they less frequent it, do they think prayer less prevalent with God, that they are less exercised in it? Do they think reading the Scriptures, less profitable to increase their knowledge, because now they have laid it aside? O that they would but consider, how extremely they dishonour God, discourage others, and endanger their own souls, by this declining in grace. We may complain as Paul, Heb. 5.12. For when for the time ye ought to be teachers, ye have need that one teach you again, which be the first principles of the Oracles of God, and are become such as have need of milk, and not of strong meat. Though the Lord hath sent forth many painful labourers in his Vineyard: Though the Word of God be preached plentifully in most places, yet in many of these places where the means of grace is plentiful, are not there many found as ignorant, (I had almost said,) as Pagans in the knowledge of our Lord and Saviour Jesus Christ? I pray God there be not many amongsts us that are dwarves in grace, and dunces in knowledge; our growth is like that of the oak, slow and insensible, so that we may sooner find it crevisse, then crescere. Although we of all others have enjoyed better means for growth, greater helps for knowledge, we have had the word of grace powerfully, and painfully preached a long time unto us; therefore more will be required of us, it will be expected that we be grown strong men in grace, men of knowledge. Let us not be like Hezekiahs' sun that went backward; but David's sun, that rejoiced to run his race. Let us no longer decline and decay in grace, no longer be fruitless, no longer stand at a stay. But let us grow in grace. Secondly, Ad Clerum; To the clergy, All of us come under this roof to be reproved; I as well as you, yea, all of us are justly to be reprehended of non-proficiency, that we have not grown according to that education, and means, God was pleased to afford us. O that I had nothing to accuse myself and my brethren off. We that should be teachers of others, had need to be taught ourselves, in the knowledge of our Lord and Saviour Jesus Christ. We that should be watchmen over other men's souls, had more need of others to watch over our souls. We that should be the salt of the earth to season others, have little salt in our own hearts. We that should be dispensers of grace, we have no grace of ourselves to dispense. Some of us instead of feeding our flocks, starve them; and such as be full of science; but where's their conscience? What soul can say he was the better for their profound knowledge, this neglect of feeding our flock, is the cause of so many barren souls, and dwarves in grace. Shall painful preaching be censured for preciseness? God forbidden; shall we that are the spiritual Physicians (whom God hath trusted with his people's welfare, which he hath purchased with his own blood) neglect to heal the broken hearted, recover the lost, bring home the wand'ring sheep to the sheepfold of Christ, God forbidden. Shall we that are placed in the Church; as mothers to bring forth children to God, be barren and bring forth none, or when we have them, put them forth to nurse. This (as Doctor Adam saith wittily) is not more unkind in a natural, then unnatural in a spiritual mother. Hath God given us milk to feed his sheep, and shall we put them over to hirelings, who suffer the wolf to enter and tear the lambs: O where is our care of those souls committed to our charge. Ac si victuri essent sine cura, cum pervenerint ad curam. As if they had forgotten all care, when they had gotten a cure. But Saint Bernard concludes against them: If thou lovest not thy charge thy People, Plus quam tua, plus quam tuos, plus quam te, More than thy goods, more than thy friends, more than thyself, thou art not worthy to undertake this office. Are not we stewards, and labourers in God's Vineyard, and shall we be found negligent, and loiterers? God forbidden. Let our hearty desires for the good of our people, break forth with Saint Austin, into open wishes, that when Christ comes to judgement, (if it be his will) Inveniat nos precantem, vel praedicantem, either praying for, or preaching to our people; that thereby we may forward others in the growth of grace. Thirdly, Ad Magistratum, Unto the magistrate: That the word of God may become powerful for the beating down of sin, for the strengthening of grace, and the furtherance of growth in grace in any, it ought to have the sword of justice joined with it; for we that are Gods messengers may point at sin; but it must be you that are Gods vice-gerents, that must punish sin; he hath put the sword of justice in your hands to suppress sin, so fare as it lies in your power, whose authority is to restrain raging sins, that they reign not amongst us. O pity miserable souls that have no pity to themselves, our words will not work upon them, let your swords compel them to the service of God. Verbum informet, sed virga reformat. The Word may inform them; but the sword doth reform them. The law unless it be put in execution, is (by some) compared to a wooden dagger in a fair sheath; and those that have the sword in their hands, stand like the picture of Saint George with his hand up; but never striking, then think not your office well discharged, if you but threaten offenders; hence it is that so many tap-houses swarm with drunkenness, beggars wand'ring the paths of idleness, and so many Sabbaths spent in profaneness: Dare you suffer persons popishly addicted to contemn and revile Religion, to persecute and afflict the Church of God, to molest, and masecrate his Ministers, and not oppose their Popery, hinder their oppressions, and stop their profaneness; have you not God to support you herein, the Law to direct you, Religion to rule you, conscience to encourage you, and all these on your side to help and further you; then up and be doing, and the God of Heaven aid and prosper you. * ● King 20.42. Take heed lest his life go for your life, if you let such escape. Are not Magistrates our commonwealths pilate's, that should save the Ship of men's souls from perishing; but if either threaten can terrify him, or men's favours move him to swerve from Justice: He is unfit for these profane times. Are not Magistrates Gods sword-bearers: why then should not they unsheathe them in God's cause, that thereby piety might be defended, the poors poverty relieved, and the widow's wrongs rited; and then the profane will fear you, the godly will praise you, the poor will bless you, and many prayers will be laid up in Heaven for you. And let me deal plainly, for plain dealing is best. The Magistrates neglect of restraining of sin, is a speedy way to incense the wrath of God; the Philosopher will say, Nec hesperus nec vesperus, formosior est justiciâ: Neither the evening nor morning star, more glorious in heaven, than Justice is on earth. He spoke well that said, It is very acceptable to God, when the Gods of the earth are like the God of Heaven, just and impartial in punishing offenders, which is a means to turn God's wrath from us, to continue his gracious presence with us, to open the windows of heaven, and pour down upon us his blessings in this life; & Crown us with everlasting glory in the life to come. O help! for Christ his sake, help us to further others in this growth of grace. Of examination, Use 2 to try whether we be growing or declining Christians. Now the Regenerate man is often molested, with jealous fears, lest all be not well within; and therefore he examines, and searches his deceitful heart; and searching it, he finds barrenness, and much hardness of heart; and when he hath found it, he bewails it, and for the time to come, he labours to reform it, and grow more fruitful. Now because there is unwillingness in the flesh, to suffer the soul to be ripped up, but starts back like a festered leg that is lanced; therefore we will prescribe some motives to enforce this examination. By this spiritual search, 1 Moti. we shall prove whether we have profited in the School of Christ, and discovering our backwardness and non-proficiency; it will make us question our estate thus: what have I had so much teaching, and am I ignorant? what a non-proficient am I, have I heard so many sermons and am never the better? what a dunce am I, have I lived so long unto the Gospel, and have profited nothing? what a beast am I, have I had so many opportunities of doing good works of mercy, works of charity, and have neglected them? Certainly I am still carnal; this examination will discover our unprofitableness. This spiritual search, 1 Moti will make us speedily to pluck up our feet, and run more swiftly in the ways of God's Commandments. When a traveller hath consumed most part of the day in loitering, and shall pluck out his watch, and shall perceive how much time he hath misspent; it will make him spur the harder, and ride the faster to his journeys end: So the knowledge of this misspent time; will make us play the good husbands for the time to come, and prove a good preservative against prodigality of time: Yea, the knowledge of this misspent time, will make us run more swifter in our spiritual race towards heaven. This spiritual examination, 3 Moti. will administer wonderful consolation to that Christian, that shall find by this search, that he is a growing Branch in God's Orchard; for thereby he shall be assured that he is partaker of the spiritual juice of the true Olive tree. By this growth he may be assured, that he hath this spiritual life of Regeneration; which assurance comes with comfort to the soul, like the Angel to the shepherd; the comfort is, that he may be assured he is the Son of God, which comfortable words whispered in the ears of a dejected soul, were enough to make him leap for joy; this is comfort that will make him caper, this is comfort that makes the rough ways to Heaven seem pleasant, this comfort revives the heart of God's children, after they have been tossed with afflictions. There is no tongue able to express the inestimable sweetness of that consolation, that is comunicated to a Christian, by a sensible feeling of a growth of grace; it is that sweet stream of pleasure, which coming from the banks of Heaven; waters by secret passages the hearts of the godly: I'll appeal to the Regenerate, whether they can find any comfort like to this, The Children of God are not able to conceal this comfort, that call to their brethren; saying, come and i'll tell you what God hath done for my soul. In the examination by itself, we shall discover to every one these signs, whether they have grown or no. I may perceive a child hath grown, Sign 1 when he hath a stronger digestion; milk is for Babes, but if he can digest other meats, that are stronger, it argues that he hath grown: So a Christian may be discerned to have grown; when he can digest stronger points of Reprehensions, and Exhortations. When he can brook the threatening of the law, as well as the promise of the Gospel. When he can digest harsh Doctrines, which are terrifying to the flesh; as well as pleasing promises, which are refreshing to the soul. In a word; When he can digest rigorous precepts, for the reformation of his life; as well as sweet sentences, for the Salvation of life. This man hath a good digestion; which is a sign he is grown in grace, past a child, he will quickly become a tall Christian, a strong man. This is the first sign to discover your growth. Secondly, Sign 2 We all can discern a child to have grown by his garments, when they are grown too short for him, that they will not cover his nakedness; you will conclude he hath grown: So when the Spirit of God shall discover our corruption, that thereby we do discern the garments of our righteousness, too short to cover our wickedness, to hid our spiritual nakedness Than we might conclude we have grown. When God's spirit discovers unto us our impiety, and shows us our spiritual poverty, and uncovers our wretchedness, and makes naked our unrighteousness; so that we see the garments of righteousness, too short for us; then we fly to the righteousness of Christ Jesus, who hath garments fit for all God's Saints; but none can be partaker of it, but by the union which he hath with Christ Jesus: his deity being the fountain from whence all grace and Salvation doth flow, and his humanity being the Conduit, by which all the waters of God's grace be conveyed to us from him, as from a Fountain; we have strength from him, we have life from him, and by the virtue of this Vine, we grow more and more in grace. This is the second sign. Thirdly, Sign 3 We may know a child to have grown, when we find him more serviceable to us, when for his strength he is able to perform some service for us: So if we are grown in grace, we are able to perform more acceptable service to God, we are more active in his service: as long as we are in our Minority, we are but Piddlers in his service, we can do nothing to any purpose, nothing worthy-praise, nothing worth acceptance; but when we are grown to some strength, we are more serviceable in the Church of God; to strengthen weak Christians, to raise up them that are fallen, to comfort those that are afflicted, by our exhortation, & supplications; when we can cry Abba father, when we are able to put up petitions to the Court of Heaven, that are prevalent both for ourselves and others; when our faith is grown stronger, than when we were first converted; when our love is grown from a few friends, to the love of many; when our patience grows meeker, our humility lower; for humility is best when it is lowest; when you shall find it with job in the dust, there it grows both in favour of God and man. This is the third sign. Fourthly, Sign 4 When a child is able to bear a burden, it argues that he is grown: So when a Christian is better able to bear the burden of affliction and crosses; it argues that he is grown in grace. Before we were converted, the least wrong molested us; now we can bear a load of injuries: once words would provoke us, once we accounted sufferings torments, afflictions, punishments; now we account them preferments, when persecution for Christ's sake and the Gospel, is held our honour and dignity. Ipsamque Crucem, Coronam. And the Cross a Crown. Then we may conclude we are grown in grace. 1. Was not Paul grown to be a strong Christian, that could say, Who could separate us from the love of Christ, Rom. 8.38. neither tribulation, nor anguish, nor persecution, shall be able to separate us from the love of God, in Christ Jesus; and what Saint Paul promised, he performed, for all this he was able to bear; for though the sword separated his head from his shoulders, yet it was not able to separate him from his head Christ Jesus. 2. Was not Job grown to be a strong Christian, that he could bear such a burden of affliction, they were such as if heaven and earth had conspired to over-load him; yet he was grown able to bear them, and resolved though the Lord would kill him, he would put his trust in him. Job 13.5. 3. Is it not manifest that David was grown to be a strong Christian, that he could bear such a heavy burden of persecution? though he was a man after Gods own heart; yet here he was but as a Pelican in the wilderness, his afflictions were such, that he went still with weeping eyes, while he lived in this valley of tears. These strong Christians, knew there was no Crown without crosses, no reigning without suffering; though Aegritudo carneni vulnerat, sed mentem curate, Afflictions wound the flesh, but cure the spirit. Grow then in grace, that we may be able to bear the burden of affliction. Of exhortation, Use 3 to exhort all to approve that he hath spiritual life by his growth; for nothing do more argue life then a proportionable growth. 1. We cannot glorify God, nor profit ourselves, nor credit our brethren, more than by a continual growth in grace. 2. We cannot make better preparation to encounter with the King of fear, and all uncomfortable crosses. 3. We cannot make the assurance of our eternal happiness, more large, firm, and undeceiveable; then making a continual progress in the virtues of Christ Jesus, and the graces of his Spirit; therefore let there be no declining in any case, no revolting in any kind, for by declining we shall proclaim to the world, that God's service, is an unprofitable service; by revolting we do but occasion a discouragement to our fellow brethren, and Jeoperdize our soul's safety, and hazard the full fruition of eternal happiness: let us not slack our pace in this spiritual progress; but as the God of heaven reneweth his mercies to us, and enricheth us daily with his bounties; so let us renew our obedience, and let our graces be thriving more and more; but above all things take heed of back-sliding: If any man draw back, my soul shall have no pleasure in him, etc. Saint Peter saith, It had been better they had not known the way of righteousness, Heb. 10.38. then after they knew it, to turn from those heavenly commands given unto them. 2 Pet. 2.21. If you shall demand, Quest. whether the Regenerate, may totally and finally fall from his former steadfastness, and become a reprobate? Ans. I utterly deny that he truly being Regenerate, may totally fall; because God hath expressly promised, that he will make to his Servants an everlasting covenant, That he will not turn from them to do them good,: but will put his fear into their hearts, that they may not departed from him. Jer. 32.40. And if ye do these things, ye shall never fall, saith Saint Peter. 2.1.10. If you examine the verses before, you shall find that the adding of grace to grace, is a good means to prevent back-sliding; for grace is of a preservative power, that if a Christian be once engrafted into Christ by Regeneration, and add grace to grace, he can never totally, and finally, fall from grace: I deny not but the Child of God may fall from some degree of that grace, which he hath had in former times, he may fall with David in some gross sins, he may fall from the sense and feeling of God's grace, and think himself utterly deprived of grace; and this may be by reason of some strong and powerful temptation, as in David: or bad company is many times the fall of God's children, as the impious high Priests wicked servants, prompted Peter to deny his Master; or the fear of some persecution, and loss of great men's favour, or some such natural infirmity, doth prove to be the fall of many; there may be this lapsus, or fall, in the best of God's servants that are truly Regenerate; but there is in them again, a rising by Repentance, which preserveth them from perishing; for God hath put his fear into their hearts, that they may not departed from him. I confess that an hypocrite that seems to be regenerate, and is not, that seems to have saving grace, may with Judas and Demas, fall from that which he seemeth to have; because they that embrace the profession for by-ends, as for profit, or carnal respects, as to please others, such a profession as is emrbaced for such causes, must needs cease when the cause is ceased; for he that in Hypocrisy gins a profession, commonly in Apostasy ends it; but Lord put thou thy fear in our hearts, that we might never departed from thee. Jer. 32.40. That this exhortation might be more prevalent: I shall endeavour, first, to remove those lets that may hinder our growth, and then prescribe some helps to farther it, that the lets being discovered might be avoided, and helps being prescribed might be embraced. The first let, is not living under the means of grace, 1. Let. that doctrine of the Gospel, that Ipsissimum dei verbum, the very Word of God, living not under the sunshine of the Gospel may hinder our growth; I dare not say that all that live under the means of grace, therefore necessarily do attain unto grace. No we see Plants and Stones, wet with the moisture of the same clouds; warmed with the beams of the same Sun, the Plants grow; yet you discern no alteration of the Stones: So there are many that live in the sunshine of the Gospel, and have the fructifying dews of God's grace, plentifully shoured upon them; yet their hearts are so cold and hard, that it neither warms, nor mollifies them: so that no growth at all can be discerned in them; can there be any growth expected, either in our Popish recusants, that resuse the word of grace, or in our worldly recusants, that absent themselves from it? How can Faith either be begot or increased in any that neglect the Word, and live out of the climate, or compaste of grace: Saint Paul saith, Rom. 16.17. Faith comes by hearing, not by seeing, not by feeling, but by hearing; the fire of Faith is not kindled in us without hearing. Slighting the preaching of the Word, 2. Let. and neglecting the hearing of the same; when as preaching is the Pipe, our ears the Channel to convey grace from Christ the Fountain, into the Cistern of our souls: so that the reason why many grow not, because either this grace is tendered, but not embraced, or embraced, but not improved: when we come to a neighbour's feast, we strive to be there first; but how slow are we in coming to feast at God's house, unto many soule-fatting days have we been invited, to feast our lean starved souls; but we come not ourselves, but send our excuses, one hath bought a farm, he must go to see it, he cannot come; another hath married a wife, and though he be earnestly invited, yet he cannot come, can these excuses be taken: Postponetur deus bovibus, qui nos aequavit Angelis; When God is set behind your oxen, who hath made you equal with his Angels: or shall a wife keep you from coming, it were better to live alone, then to have such a help; if lawful business might not hinder our coming, much less, sporting, and revelling, sleeping, or drinking. What if some heavy sickness, when thou art sporting or playing should visit thee, such a playfellow will presently turn a mar-mirth? and it had been better that he had found thee praying, then playing. What if thou when thou art sleeping, grim Death should take thee napping, and cast thee into thy last sleep; had it not been better that he had found thee praying in the Church, then sleeping at home? what if when thou art drinking while thou shouldst be hearing, the King of fear should make that draught thy last? had it not been better that he had found thee praying, reading, or hearing; then playing, sleeping, or drinking. Many judgements may fall upon men, for their absence from the house of God. Keep then within the spear of grace, and then the God of grace will keep you; let it be your joy, and rejoicing, as it was david's, to go into the house of God; David pronounced them blessed that dwelled in God's house: Ps 84.4. dwelling implies a continual residence there, our children must be there, our servants there, our hearts and affections there, that if Christ should come, he might find us rather in the house of prayer, then in the den of thiefs. The abuse of the doctrine of grace, 3. Let. which is the Gospel, or the promise of grace, which are the covenants; or the pledges of grace, which are the Sacraments. When we prise not the doctrine of grace, when we make it not our portion, and account it not our chief treasure; many make it their talk, and others their pretence; and these are accounted good gospelers; but where's the man that makes it his chief delight, that earnestly hearkens to its commands, that willingly submits himself to be moulded by it: we do not acknowledge that it is Evangelium, a message sent unto us from God, as a token of his love, containing the means how we may be saved: and so much Saint Paul includes in those words to the Jews; Act. 13.26. to you is the word of Salvation sent: Now if God send it, and we slight it, God cannot choose but take it ill at our hands: put the case the King should find us rebellious subjects, Traitors to his Highness, violating his laws, abusing his ambassadors; it cannot be denied, but such Traitors deserve terrible tortures; yet grant that he out of his love, and princely clemency to his subjects, should send oft times his servants, with messages of peace, which contains the means and way how thou mayst be saved; would it not incense his Majesty the more, if thou shouldst slight his message, and despise his messengers, scarce giving them the hearing: Even so the God of Heaven, the King of Kings hath sent his Gospel unto us, his rebellious subjects, containing a way whereby we may be brought to Salvation, and be perpetually preserved from perishing, yet if we neglect this benefit, slight this message, abuse his Ambassador, God cannot choose but be provoked, his wrath much incensed, and we must needs expect punishment, correspondent to our rebellion; answerable to our ingratitude, which were the intolerable torments of an eternal Tophet. And Secondly, we abuse the promise of grace, by deriving, an encouragement, and boldness to fin; because God is gracious, and merciful; they will go on in their ungracious courses, with this encouragement, that God is gracious, and make this the burden of their song, that God is merciful, and makes God's mercy, a packhorse for his iniquity, and conceives God to be all composed with mercy, and no Justice; but God might fitly be compared, to the Bee which is full of sweet honey; but being provoked, we shall find him to have a sting: So God is full of sweet mercy; but if we provoke him by our impenitent sins, and abuse his merciful promises, we shall find that he hath justice to punish us for our offences: will you hear Gods pleading with his mercy against ungracious men, that stand guilty at the bar of God's Tribunal. Mercy pleads; Psa. 111.4. I am full of compassion, slow to anger and of great kindness; I will not deal with him according to his sins, Psa 103 10 nor reward him according to his iniquities Ps. 103.10 Justice sharply answers, Deu. 32.35. vengeance is mine, and I will repay it: as for his sin, I am of purer eyes, Hab. 1.23. then to behold his iniquity; But mercy pleads, Isa. 1.18 though his sins be as red as scarlet, yet I will make them as white as snow; Jer. 31.34. I'll blot out all his sins, and remember his iniquities no more. But justice answereth, Judas 4. he hath turned my grace into wantonness, he hath departed from me; and therefore shall he perish. But mercy answers, Ephe. 2.10. they are the workmanship of mine own hands, you know whereof they are made, Psal. 103.14. Remember they are but dust. But Justice saith, They have added iniquity to iniquity, Ezech. 7.8. let me pour the fury of my wrath upon them. But mercy pleads, Ezech. 33.11. I will not the death of a sinner, but rather that he repent him of his wickedness, and live. Justice answers; he hath abused my grace that I offered him, and lives still in his unrepented sins; nay, Reve. 2.21. I have given him time to repent him of them, but he would not, therefore shall he perish. Now mercy is silent, and stops her ears, when she sees the sinner hath abused her; now she gives place to Justice to pass the sentence of judgement on the ungracious impenitent sinner. Take not then boldness to sin with presumption of God's mercy, for God hath but two ways to deal with us; By his sweet mercy, or by his just judgement: He hath tried by his mercy, but that hath not wrought upon us; that we have abused. Now we must expect that he should deal justly with judgement, and if this will not prevail with us, and work upon us, there is no hope of us: then Lord have mercy upon us. Therefore, let us either renounce our interest and title we have in our sins and iniquities, or else of necessity, all interest or title we challenge to God's mercy, or Christ's merits. When the mercy of God is abused by wretched men, when Christ's merits shall embolden men to commit that for which he died, they seem to cast their sins behind them on the back of Christ's merits; and so ride swiftly with mercy in their mouths to hell. And thirdly, When we abuse the pledges of grace, which are the Sacraments. Either of Baptism, when we do renounce the oath of supremacy in Baptism; and there every Christian is initiated into Christ's Kingdom, and takes his oath to be a true subject to Christ his Captain; to renounce the world, the flesh, and the devil. We have done thus and thus; and have taken Christ to be our Prophet, that he may show the way that leads to happiness; and were willing to take him to be our Priest, that he may purchase for us eternal glory: but when he should be our King to govern us, to rule and reign over us, to bridle our usurping lusts, to restrain our rebelling wills; this we cannot away withal: our unruly lusts, our untamed wills, and obstinate hearts, will then renounce our oath, and we will show ourselves disloyal subjects to our Sovereign, disclaiming that oath we took in Baptism. So in the Sacrament of the Lords Supper; we enter into covenant with God, and the word Sacrament signifies an oath: so that to receive the Sacrament, is to take an oath, to forsake our former sins and lusts, and to walk more watchful for the time to come: we covenant with God to deal with our sins, as our sins dealt with our Saviour; they crucified him, and put him to death. So we should crucify and put them to death; but if we do neglect this, forget our covenant, following our former sins, returning like a dog to his vomit again, we proclaim ourselves perjured persons: I have read a story to this purpose, that when the Pagan, beheld Christians receiving the Sacrament; and beheld with what reverence, and with what devotion they demeaned themselves in that holy business, he was inquisitive what that action meant; and being answered by one of them, that after God had emptied their hearts of pride, envy, covetousness, contention, etc. He did now enter in himself with a purpose to dwell there. Then he was silent for the present, but following them home, and observing them (that were communicants) for two days; and when he saw them fall to quarrel one with another, to uncleanness, and drunkenness, he passed this censure upon them, with exclamation: I confess your Religion may be good, your devotion good, your profession good; but your hospitality is stark nought: are you so unhospitable that you would not suffer your God to dwell two days in your hearts, in these words; Apud quos ne Deus quidem biduo comorari permittitur. This is the shame of Christians; this is the disparagement of grace; and these are the lets that hinder our growth. We will prescribe you now some helps to further your growth. Help. 1 The first is Prayer: and I may well begin with it, for it is a special help to all graces; it is that Clavis Coeli, which opens the treasure-house of God's graces; it is that Nuncius Dei, that fetcheth grace to the soul. Prayer procures it a being in us, and like the former, and latter rain, makes it grow in us: if thou wouldst grow continually, take the Apostles advice, and pray continually; 1 Thes. 5.17. this course Monica Saint Austin's mother took, she went twice a day to the Church, and kneeling down upon her knees, poured forth many tears from her eyes, not begging gold, or silver, of God; but that he would be pleased to pour his grace upon her son, and convert him to the true faith: and thus must we do; otherwise, in vain may we expect that blessing of grace; for which we do not so much as beg: if thou lack grace, ask of of God, Jam. 1.5. that giveth to all men liberally, and upbraideth none, and it shall be given him. Dare vult deus, S. Aug sed non dat nisi petenti, ne det non capienti. God is willing to give, but he will not give, but to him that asks; lest he offer his blessing to him that is not willing to receive it; it is a general rule, Petite, et dabitur vobis; ask and have, without ask no having. Help. 2 The second is a good desire; which is the spiritual appetite of the soul: that man-child that hath a good appetite, or stomach, is like to prove a growing child: So it is with the regenerate man, finding his wants and emptiness of grace; hath a continual desire of more grace, and labours to increase that which he hath received; he considers with himself, how fare short he comes of what he might have obtained, and what others have obtained; or if the best of us shall compare ourselves with those of God's servants, who are mentioned in holy Scripture, for our imitation, we shall find ourselves come so short of them, that we may doubt of ourselves, whether we have any grace at all. How short are we of Moses, for meekness; how fare short do we come of Nehemiah, in zeal for God's worship; how short of Job in patience, in the time of his affliction: and thus comparing ourselves with God's Saints, we shall find we come so short of them, that it will stir up our desires, and whet our appetites; it makes us press harder towards the mark; And study what course to take, that we may fill up those virtues that are wanting in us, that we might increase those Talents that God hath bestowed upon us; that we might get more grains of grace, unto that little which we have received; and when the Lord shall perceive our desires, to be thus sharpened, it will be a good argument to move the Lord to bestow more grace upon us: for he loves to feed the hungry, and give drink to the thirsty: Boetius saith, Quod unicuique viro bono incerto est quaedam cupiditas boni, That in every good man, there is a fervent desire of more good; and what good can any man desire, rather than grace; Non dormientibus, sed vigilantibus, It falls not to the sluggards share, but those that are desirers of it. Therefore he that desires not grace, deserves not glory. Help. 3 As good diet is a good help to further the growth of the body: so is the good word of God, that spiritual food, a good help to further the growth of the soul: The best food is Christ, that bread of life, that water of life, that word of life, nay, life itself. If you remain in me saith our Saviour, ye shall bring forth much fruit. This word is offered unto us, in the Word and Sacrament; for what sin soever the Word discovereth to us, we must run to Christ for strength to overcome it: what obedience the Word commands, we must fly to Christ for power to perform it: what affliction soever we are burdened with, we must hasten to Christ, and seek to be reconciled to God, in and through him: so that come crosses, come tribulation, or persecution; yet our hungry souls shall fully feed on Christ, that true bread of life. Ignatius. As Ignatius, Bish. of Antioch, Saint Peter's successor, who was by the King of Assyria, commanded to be torn in pieces by wild beasts; and being led to the place of torment, uttered this golden sentence: Nihil moror visibiium, nec invisibilium, modo Jesum Christum acquiram: I care neither for things visible, nor yet for things invisible, only this is my care that I may attain Jesus Christ, and with him everlasting Salvation. And when the Beasts were let lose upon him, these were his last words, as saith Saint Hierome; I am God's corn, and the teeth of these wild Beasts must grind me to pieces, that I may be pure bread, and sine manchet, for Jesus Christ's table in heaven. The Saints of God did so hunger after Christ, the spiritual food; that before they would lose that, they would lose life itself: they did not care what course far their bodies were fed with, so that Christ the food of their souls, might not be taken away: they did not care how their bodies were used, so that God would spare their souls: and he that feeds on this living bread, which came down from Heaven cannot choose but grow: Out of this strong, Judges 14.14. came sweetness. The Lion of Juda yields honey, such as never came out of any earthly hive; he is both Victor and Victus; Conqueror for us, and food to us; and who gives this food to us, but he that gave himself for us, and drank to us the cup of the New-Testament, in his own blood: his blood and wounds doth nourish our souls like the Pelican; rather than her yong-ones shall perish, feeds them with her own blood; so that in the Sacrament, we eat not only Panem Domini, but Panem Dominum, not only the bread of the Lord, but the bread the Lord. Hence it may be called Viaticum animae, the food that nourishes our souls, in its voyage to heaven. God grant that we may never want this food, to nourish our hunger starved souls. It may be dear in regard of the preciousness of it; but not dear in regard of the price, we pay nothing for it, but faith, and love. * John 6.34. Let us all pray with the Disciples; Lord evermore give us this bread. Why should our souls be starved, while there is bread enough in our father's house? * Luk. 15.17. Why should we fast, while we may feast? why should we stand at a stay, while we have plenty of growing food. Let us Christians be like travellers, that pass from town, to town, till they come to their home; so we from grace to grace, till we come to Heaven. Help. 4 The last is a good digestion; when the natural food is conveied into the stomach, and there well concocted by natural heat; and is made fit to be dispersed into the other members, and parts of the body, for the strengthening of them: so the Word of God must be digested in the soul; must be showed by meditation, and pondering the word in our hearts, suffering our thoughts to dwell on it some good while: than it proves wholesome nourishment to our weak and hungry souls. Your coming to hear, doth manifest a desire to have your souls fed. Now you know a child that receiveth food in his mouth, and also in his stomach, and doth not retain it there, but casts it up speedily again, doth not digest it; and that child's strength cannot be augmented, nor growth increased: So if you receive the Word into your ears, and let it fall again speedily, and not retain it in your hearts, and there digest it by meditation; your souls cannot be strengthened, and cannot grow at all. We must remember, that God doth not require our bare bodily presence at the Church, or at any of his ordinances; but we must bring our souls to Church, as well as our bodies; we may be present with body, but absent in mind; our mind must be set on what is delivered: we must hear as it is the Word of God, and not of man, as it is the only means appointed for the planting of grace in our hearts; as it is a powerful means to beat down sin in us, and build us up in the new man, and to change our barrenness, into fruitfulness. Thus if we would digest the Word of God, the God of Heavens would not fail to give his blessing to it. To make it powerful to Salvation, to every one of our souls; causing us daily to bring forth more fruit of good living, to the honour and praise of his holy name. We must know that the Word of God is full of spiritual sap, and heavenly moisture, which is of a fruitful, and growing nature; now we might be growing Christians, if we were not slothful: let us be no longer sluggards to our own souls; But practise the policy of the painful Bee, to lodge the sweet honey, of God's Word, in the hive of our hearts, against the day of dissolution. If we had any love to grace, we would labour after the means of grace: we see what pains the voluptuous man takes, to pursue his pleasures; we see what labour the ambitious man takes, to attain to more honours; we see what care the covetous man takes, to obtain riches; and why should not we that are Christians, and somewhat illuminated with God's word; use the like pains, care, and diligence, to increase the goods of our souls, and labour to get a higher degree of this spiritual promotion, and strive to enjoy a fuller fruition of heavenly pleasures. There is no commodity, so profitable, no dignity, so honourable, no felicity, so delightful, as to be fruitful in good works, and to abound more, and more, in the virtues, of the inward man, and the grace of God's blessed Spirit. Therefore good Christians, if ever you desire, to be accounted good Scholars in Christ's School, if ever you will visit the university of glory, if ever you purpose to be placed in the Paradise of God himself; Grow then in grace, and in the knowledge of our Lord and Saviour Jesus Christ, to him be glory, both now and for evermore. Amen. FINIS. Imprimatur. CHARLES HERLE.