Apostle doth not intend the things hard to be vnderstood in the Epistles of his beloved brother Paul but the mis-interpretations which the vnlearned and vnstable deduce and draw from them to their owne perdition Take heede beware watch haue an eye a kind of presidiarie or Martiall guarding of a mans selfe Lest yee also being led away or led away together a Metaphoricall speach it seemes borrowed from a traueller who by the wandring of others is subject to be seduced With the errour mistaking false opinion or wandring from the true way the Apostle continueth on in the Metaphor Of the wicked the proper signification of the word is one Lawlesse or as some will for whom no law is put and appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the Hebrew word rashang which is by interpretction restlesnes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privativa and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if we should say in English vnsetled Fall slyde or goe downe as starres Your owne that which in the vse of the meanes you haue obtained and the Lord conferred â—mparted Stedfastnes Strength stablenes confirmation and that Spirituall not Corporall Whereas in the last dayes shall arise scoffers The Metaphrase walking after there owne lusts and perverting the word of truth to their owne perdition I doe therefore admonish you my well affected Countrymen and by you all succeeding Churches especially knowing these things before that you be circumspect and set a Martiall watch ouer your selues lest you together with these erroneous and vnsetled persons through ignorance or weaknes be seduced and led away from the right path the doctrine of godlines and so be deprived of the Lords ordinances he hath imparted and you your owne selues obtained Now in the deduction of doctrines we will begin with the last words of our text first and as Ruth after Boaz his reapers gleane and gather the fullest and best fed eares which the hand of the Holy-Ghost hath let fall for the Spirituall bread and nourishment of our soules Doctrines deduced Fall from your owne stedfastnes From this sentence we in the first place collect that Doct. 1 A Spirituall stedfastnes may be obtained Psal 27 vlt. and 51.12 and 112.7 The Prophet David commands it prays for it and confesseth that some did obtaine it possesse it And doth not the Apostle also perswade to the same 1 Cor. 15. vlt. crying be stedfast immooueable For this end did he not desire to see the Romans Rom. 1.11 Send Timotheus to the Thessalonians And doe not his fellow-labourers Vrge 1 Thes 3.2 presse the same thing Iam. 5.8 Who then hath cause to question the truth of this Doctrine If any shall Rev. 3.2 reason may releeue him Reas 1 For is not man a Subject capable of it may he not be fitted to receiue it Is not the facultie of his vnderstanding in respect of its essence Sound his will of power strongly since his fall bent to action And hath he not affections violent passionate Memorie too to retaine iniuries things done of old Fallow ground Ier. 4.3 may be manured receiue good seed and bring foorth fruite fifty an hundred fold Waxe if the signet be imposed will it not take a faire stampe a semblable impression a slip rent from the tree may liue bud beare in abundance if set into a flourishing stocke the Body though dead the soule re-infused will reviue mooue and performe its naturall operations And what if we affirme Ephe. 2.1 that man by nature is as a liuelesse log a sencelesse stone Iohn 15.5 and a withered branch Yet this must be vnderstood in regard of Spirituall motion not graces and stedfastnesse reception Reas 2 Againe shall we thinke any thing impossible with God In no sort Matth. 19.26 except it crosse his owne nature and contradict the truth of things and doth this we haue in hand either of them What or who is he dares say so From a privation to a habit there is no regresse or returne by the rule of Philosophie Ioh. 9.6.7 but in the Art of Theologie Ioh. 11.44 it may be found Hath not God opened the eyes of him that was borne blind raised the dead to life and could if he would haue made stones reasonable men Heb. 11.3 Did he not at the beginning make al things of nothing And be there any greater opposites Contradictions then these Where may they be had Is not Logick the Art of reason Silent or dare we imagin that the hand of Iehovah is shortned His power weakned What a height of blasphemie were this Without controversie to Create is little lesse difficult then to remake and amend Reas 3 And if this were not thus for what end was preaching appointed Sacraments ordained and Prayer commanded are these giuen in vaine For no end What greater impietie Deeper degree of indignitie can be offered against God and his holy powerfull Ordinances Is not the word mightie in operation Heb. 4.12 able to pull downe strong holdes And repaire his decayed image Rom. 1.17 His ruinated Temple Is it not Spirit and life Ioh. 6.63 And hath not Christ promised that the dead hearing it shall liue Certainely this seede Iohn 5.25 being sowne in the Lords chosen closes will prosper not a corne thereof shall miscarie Wherefore let Sathans plots not Gods purpose be frustrate and brought to naught Reas 4 Finally let me aske thee a question Shall not Christ be of abilitie to recouer what Adam of imbecillitie lost The Holy-Ghost to build what the vncleane Spirit did destroy What if Sathan be strong Is not the Archangell able to match him breake his head and grinde him to powder Shal not the Creator conquer the Creature Gen. 3.15 the yonger here shall serue the elder What a depth of infidelitie were it to dispute Doubt of this Why then let it euer remaine as an infalible truth that a Spirituall Stedfastnes may be obtained For what the sonne hath purchased by the Spirit shall be applyed Ioh. 16.15 Now for our further information it may thus be defined Stedfastnes defined Spirituall stedfastnes is afirme retention of the degree of grace received In this definition two things are chiefly to be considered the Genus a firme Retention and the Difference of the degree of grace received We call it a firme stable or setled retention the which truth is in the holy letters pressed though vnder various termes 2. Timo. 1.14 That worthy thing which is committed to thee keepe Rev. 2.25 hold what thou hast Let no man take away thy Crowne and many the like And it is a firme retention or setled conseruation of grace and Sanctification not of gold silver place promotion for these we catch as the living hold as men dead nothing shall plucke them out of our hands We adde of the degree or portion For all the regenerat haue not one
brethren is there yet a Prophet gone out to declare when these things shall have an end But because this dolefull obiect is more remote therefore though it should not the lesse lamented Let vs draw neerer home And take a view of our owne Nation Hath not Death cruell death haunted the Court Citie Countrey Killed our King Slaine our Nobles And turned into small dust sixtie-six-thausand of the common subiects Call for the aged and let them if they can tell when so many in so short a revolution of time haue vealed the head And given vp the Ghost But what effect hath followed this dreadfull mortalitie Is not England London especially as proud covetous prophaine And secure as ever I doubt not but that some have laid these iudgements to heart brought foorth fruite worthie amendment of life Math 3.8 But as the Disciples sayd of the five loaves and two fishes what are they amonge so many Alas Alas The dead carkesses of neighbours kindred friends like rotten dung spread on the earth have caused the seeds of wickednesse in the lives of a huge multitude but to shoot vp grow the faster What then shall we can we expect without a change to be the end For will not God take vengeance on such a people as this Zeph. 2.2 You therefore before the decree come foorth Who make profession like Moses stand in the gappe pitition the Father of mercie And the God of all consolation not to enter into iudgement with this sinfull generation but to put the evill day farre from vs. Pray for the life of our King the peace of our Land And the continuance of the Gospell to vs and our posteritie from generation to generation Cry in the eares of the Lord of hoasts to powre downe the Spirit of wisdome and resolution vpon his own annointed that he may guide the great people committed to his charge in the way of truth be the ioy of all his chosen and a terror to all his enemies That the Sun of that morning may never rise or that day numbred to the Monthes of the yeere when it shall be sayd the Adversary hath invaded the land the Arke of God is gone from our English Israel If we sit secure take heede of a Spanish whip a Catholike scourge For what priviledge have we Iudah Ierusalem And our Neighbour kingdomâ—s have not inioyed Why then may we not feare the like correction Chiefly if we lye in the same sinnes Now that you may be prevented of or prepared for the invasion of Foes fiering of Beacons roaring of Cannons sacking of Cities ravishing of wives deflouring of virgins tossing infants on Pikes rending of members a sunder and resisting vnto bloud Heb. 11.37 Consider what I have sayd And write in this short succeeding Tractat. Heb. 11.37 Better Counsell to vndergoe the harshest torments to flesh and bloud than I have in these few lines I cannot give thee Read them for thy selfe Pray for me And the rather in that thou little knowest how short a time thou hast Thine in the Lord Iesus Iohn Barlow February 23. 1626. The particulars in this tractat prosecuted are in this Table related Doctrine 1. A Spirituall stedfastnesse may be obtained Pag. 6. Spirituall stedfastnesse defined Pag. Distributed into Habituall Vnderstanding Wil afections Pag. 12. Practicall Internall Externall Pag. 15. Doct. 2. Spiriuall stedfastnes may be fallen from Pag. 30. And it is Described Divided into Habit Totall Partiall Pag. 31. Acts Inward Outward Pag. 35 Causes of Apostasie Within vs. Without vs. Pag. 37 Symptomes of declining Pag. 55. Helpes to recover the deâ—lined Pag. 70. How to support him who standeth Pag. 78. Rules for yong Converts Pag. 85. Doct. 3. Error leadeth from stedfastnes Pag 89. Error defined in Generall Speciall Legall Evangelicall Pag. 90. And either may be in Iudgement Vniversal Partiall Pag. 93. Practise Weakenesse Willfulnesse Pag. 69. Doct. 4. The way of error is the way of the wicked Pag. 104. Doct. 5. By one error many may be seduced Pag. 108. Doct. 6. Error discovered to be avoided P. 114. The shops of error and prophanenesse Verse 18. Doct. 1. Admonition to be seconded with direction Pag. 131. Doct. 2. Growth in grace required of a Christian Pag. 146. 1. If grace be of a growing nature Pag. 138. 2. May he who hath it increase it Pag. 139. 3. Doth everie Christian grow Pag. 139. 4. Can its habit be decreased Pag. 141. 5. Is it possible to stand at a stay Pag. 144. 6. Or be augmented and not discerned Pag. 145 Doct. 3. All graces to be increased Pag. 195. May one grow and not another Pag. 198. An obiection removed Pag. 169. Doct. 4. Christians are to grow in the knowledge of Christ Iesus Pag. 208. This knowledge is Intellectuall Of his person Offices Pag. 214. ExperimeÌ„tal To our selves To others Pag. 222. Severall hereticall opinions concerning Christs Person and Offices confuted Pag. 224 Divers texts of Scripture perverted are cleared Pag 225 Doct. 5. Christ Iesus mans Saviour Pag. 24â— And that in respect of his two Natures Divine Humane Pag. 244 Obedience Actiue Passiue Pag 248 Salvation Defined Explicated Pag. 253 Obiections produced refelled Pag. 258 A forcible exhortation in the conclusion Pag. 260. A SEASONABLE DISCOVRSE OF Spirituall stedfastnes 2. Pet. 3.17 Ye therefore beloved seeing ye know these things before take heede lest ye also being led away with the errour of the wicked fall from your owne stedfastnesse THE Apostle Peter The Logicall resolution having the Spirit of prophecy in the beginning of this Chapter foretelleth that in the last dayes shall come Scoffers walking after their owne lusts saying where is the promise of Christs appearing for are not all things as they were since the Creation The which hereticall opinion hee by many strong arguments confuteth And so with severall admonitions and exhortations concludeth this his Epistle Wherefore to speake as the thing is in these verses are contained both an admonition and a direction and in the admonition these following particulars may be considered observed First the persons to whom it is directed next the ground and thirdly the matter of it For the Persons they are layd downe Collectiuely Yee or by an adjunct tytle beloved The ground is implyed in the word therefore and expressed in this sentence Seing ye know these things And the matter hath a twofold branch ignorance and backesliding both which properly adhere to the wicked yet by occasion may cleaue to the godly Lest ye also being led away with the errour of these Mockers fall from your owne stedfastnes Ye my Countrymen beleeving Iewes The Theologicall exposition and all succeeding Churches and grounded Christians Beloved the object of my affection I being an agent but you patients Therefore in this word is closely implyed the ground of this admonition it being a word of relation Seeing you know these things here is plainely expressed the full foundation of the admonition for the
that time had acquired obtained But be it granted that the habit cannot be decreased yet the acts without doubt may be remitted being by some strong enemie from within or without vs opposed the Sunne may be eclipsed his beames restrained when his bodie remaines perfect nothing wasted So is it here However though we thus write we are of opinion that were this Spirituall cessation of long duration it would greatly in danger the habit For as we haue sayd it growes by vse decayes by disvse as we find by experience that naturall habits doe by naturall operations relaxations Obserue further that this decay of the habit and acts of grace be Totall Habituall falling subdivided Partial Totall When the habit is wholy destroyed or all the acts of it vniversally suspended the former befell Adam of speciall grace at the creation Rom. 5.14 And Alexander of common after mans redemption But this kind of fall we take it is not in this place by our Apostle intended 2. Tim. 4.14 nor incident to them who are vnto Christ Iesus by the Spirit vnited Partiall is for the habit of grace may be decreased and its acts remitted in the most regener at person Now this latter kind Is Inward Outward Inward in Iudgment then in the will and affections For the vnderstanding may not only be weakned from the cleare appreheÌ„ding of the truth formerly obtained but also Gal 3.1 as in the Galatians with errour corrupted For they fel froÌ„ the doctrine of iustification in the true rule ground of it mixing their owne workes with the obiect matter of it which is Christ and his obedience actiue passiue This was their iudiciall fall Againe in the will and affections Rev. 2.4 Video meliora c. there may be partiall decay This was the fall of the Church of Ephesus which is sayd to haue left her first love And a truth it is that a man may hold the doctrine sound in respect of iudgment and yet fall from it in regard of practise For the hahit of grace in the vnderstanding is distinct from that in the wil affections whence spring these various declinings And as inwardly So outwardly may we fall from the acts of grace the which in time past we haue performed Dauid doubtlesse was sound in iudgment when he fell so foully in his practise And a man may haue a will to do well when the externall effects may be blasted Psal 39.1.3 as of Peter in the deniall of his master The Prophet purposed to looke to his waies not to offend with his tongue 2 Cor. 16.10 But this was too painful for him therfore he spake vnaduisedly with his lips When that Godly king imprisoned the Seer his iudgment was sound yet his practise corrupt But ordinarily when the inward asts be remitted then the outward are stinted II. Thus having finished the first thing proposed we proceed to the second the causes of these declinings And they be Within vs. Without vs. Causes from within vs. Melancholie for its a true axiom that the soule followes the disposition and temperature of the body the forenamed humour hath various and strange operations drawing a blacke and mournefull curtaine over the New-man casts hidious conceits into the minde and presenteth to the eye of reason the manifold mishapen ougly formes of approaching death burnes and consumes the purest spirits the immediat instrument of the soules acts Or so clogges them with thicke fumes that she cannot lift vp the wing and soare into the third heaven but like a weather-beaten or limed fowle falls downe and makes her motion on the earthie Center creepes on the Globe And Dailie hourly raiseth such cogitations as these Loue why thou art but passion zeale furie ioy madnesse hope a groundlesse conceit And all the graces of the spirit but the operations of meere nature or a more pure disposition of corporall temperature whence it often comes to passe that such who be pestered with the forenamed peccant malady complaine of the soules corruption when it s nothing else but the bodies bad indisposition grow thereby to be out of heart cease from spirituall action and so consequently fall from their former setlednesse He who is ignorant of this thing well may he be an aged person but I am sure no expert Christian. 2. Some raging lust vnmortified affection When such a passenger is in the ship of mans soule like another Ionah it will vnsettle all Was not David strong in the grace of God How came it to passe then that he in some degree fell from his former stedfastnes Why he was of an hot Sanguine complexion which provoketh much to the sinne he committed 2. Sam. 11. now being not carefull enough to curbe that natural pronenesse of certaine was an internall cause of his foule declining Gen. 39.12 Ioseph in this it seemes out-stript him For he resisted though strongly tempted was likely as yong as David had none he six wiues as appeareth And had he disputed with flesh and bloud as forcible arguments to haue allured him What a broade differeÌ„ce was this for David a king to goe in to a subiect and Ioseph a servant to runne from his mistris had noe more bin mentioned Was not his sonne Salomon Neh. 13.26 in his youth a rare yong man Yet in his elder yeeres carried away with outlandish women Why so in plaine english his lust was let loose his affection not mortified He trod not in the steps of holy Paul who laboured with his hands 1. Cor. 9. vlt. fasted often brought his body into subiection that the flesh might not over-master the spirit The like might be the fore-runner to Noahs drunkennesse Lots incest and his wiues looking backe to Sodome If the reines hang vnder his feete the strongest readiest footed beast may stumble catch a fall Cut all the feet equall the table stands stedfast else not 3. Vnbeleefe this workes greater woundes in the soule than ever any mountebanke profest to cure in the bodie It as a moth the garment eates vp the glosse of grace like the worme the Gourd of Ionah smits faith at the roote causeth it to wither and makes the acts thereof feeble liuelesse What mists will this Iugler raised in our vnderstandings Earthquakes within vs Blinde the eie of reason to question common principles Doubt of what we haue knowne by experience How subtilly will this Sophister argue Dispute What Are not all things alike from the beginning Where is the promise of Christs câ—mming 2. Pet. 3 4. When shall the Iewes be called Rome ouerturned Gog and magog destroyed And all Israel saved Mala. 3.14 Are not the wicked advanced Isa 59.15 They who tempt God delivered And he that refraineth from evill made a prey What profit is there in serving the Almightie Seeking the kingdome of heaven Calling vpon the name of the Lord Art thou not poore Despised Psal 37.1.2 c. Persecuted Who flourish
applie the Apostles phrase 2. Cor. 6.12 We are not made straight in God but in our owne bowels David could pen more Psalmes in time of warre than we haue leisure to read in these daies of peace Luk. 7.9 The Centurion in gleaning gathered more faith than we reape who haue the full harvest I speake it to thy shame henceforward make no such complaints but see what God doth for thy soule and let thy growth and the meanes be equall He who thus doth Rom. 2.4 doth well And whereunto the Lords bountifullnesse should I am sure ought to induce him III. Neither will I omit thee O thou decaied and declin ng Christian who hast wasted part of thy stocke diminished thy store What merchandise of more worth What gaine to the increase of grace Shall not then the losse be equall The dammage proportionable Will it not grieue the husbandman to see his tenderest plants wither The rankest corne become blasted Doth not a consuming body breed sorrow Presage death and what patient in such a case if not growne desperat seekes not recoverie The Prodigall Gamster doth he not sigh at his losse And with an eager mind play at get againe Shalt thou then suffer this precious treasure to waste Permit the buds of grace to pine Perish O see thou doe not so but seeke to the Physitian betimes take restoratiues to recover thy former health thy wonted strength Hos 2.7 Returne to thy first husband For at that time was it not better with thee than now What content comfort canst thou finde in praier that 's cold Short And not mixed with fervencie Will flesh halfe boyled delight the palate Nourish the body Hath not the Lord threatned Rev. 3.16 to spue the luke-warme Christian out of his mouth Can he away with a sluggard A non-proficient in his service Doth not our master expect to receiue his talents with advantage And shall not the idle servant be condemned Awake therefore Eph. 5.16 thou who sleepest stand vp from the dead And Christ shall giue thee light more increase of grace Consider how thou art fallen into what a pittifull case thou hast plunged thy soule And tye thy selfe to thy ancient taske vse a constant course in holy actions every day reade some portion of Christs loue-letters See his great affection how friendly he invites thee and be allured Psal 119.25 Call and cry Lord quicken me cause thy face to shine giue me the spirit of life and power restore me to the wonted ioy of thy salvation Psal 80.3 Psal 51.12 Wash thee seven times in the river Iordan bath thy selfe in the poole of repentance sing Psalmes in secret And get thee into the company of the strongest hotest Christians So shall thy flesh become as a childs the leprie of sinne weare away thy vigour returne thy hart waxe warme burne within thee Loue-songs no more inflame lust than the song of songs increase stirre vp grace What bangling kite with a loftie flier mendes not her pitch What fainting beleeuer with one who staggers not but will grow in fa th Suppose thou findest in thy selfe a backwardnesse to good duties Shall not the omission thereof make thee more vnfit the next season Vse limmes and haue limmes is our English proverbe vse grace haue grace a Christians experiment But if all this moue thee not to recouer thy decaied stock to do thy former workes then thus reason why may not I shrinke backe Retyre Proue an Apostate Or Iob. 31.14 how shal I answer God when he returns to iudgement Sure I am that if thou be his he will not long suffer thee to sit on thy lees but remoue thee from vessel to vessell How long Ier. 48.11 thinkest thou will the Lord indure thy lingring Brooke thy wambling Take heed lest one of these daies he boyle thee vp by some sharpe schorching fire of afflictioÌ„ What if the spirit of feare should re-fall thee 1 Sam. 16.14 The sword of thine enemie pierce thee The spreading plague infect thee The food of thy soule be taken from thee Or thou Amos. 8.11 by some foule publicke offence left to scandalize thy profession Then hast thou not spunne a faire threed Will not thy ill husbandrie prick thy fingers Shalt thou not goe mourning all thy life long And at the last leaue a weake evidence a feeble testimonie of thy soundnesse of thy salvation behind thee 1. Cor. 15.34 Awake therefore to do righteously Think and thinke againe of these things set them before the eye of thy soule Iudg. 16.3 So shalt thou as Sampâ—on when he saw the Philistines approach neere him gather thy forces together vp begâ—n and fâ—â—e for thy life IIII. Now in the conclusion I haue a word of exhortation vnto thee thou thou who hast kept what thou hast And nâ—t consumed the least mite of thy stocke Psal 87.4 Thinke not that this is all which Gâ—d requireth of thee but grow still Proceed from strength to strength be rooted deeply grounded in the grace of Christ Iesus Col 1.23 and 2.7 Spreade thy branches farre and wide shoote vp and sprout on high be strong as an ell-boare Let no vacuitie as nature admits not any be in thy vessel but be filled to the brimme Be a mightie valiant man exceed the godly 1 Sam. 10 23. as much in this spirituall growth as Saul the common subiects in corporall who was higher by the head and shoulders Christians should resemble the most honorable of Davids worthies equall the first three Yea 1. Chro. 11 21. like the brethren of Gedeon every one be as the child of a king Iudg 8.18 A waster of his stocke is much condemned So is a Dwarfe in stature derided Shall we then decrease our heavenly substance Or with the North-pole be still at a stand Let the motion of other men somewhat incite thee provoke thee who are never satisfied Eph. 5.18 When Drunkards are filled with wine be thou with the spirit When thou seest an Elimas a Sorcerer full of the Devill with Barnabas Acts 13.9.10 be thou filled with faith and the holie Ghost When worldlings whose portion is in this life ayme at stately buildings Large possessions great ruffes cuffes let thy care and scope be to excell in this one thing necessarie Luk. 10.42 exceed them as much in grace as they thee in the contrarie graine For thus to doe is acceptable to God Mat. 16.28 profitable for thee For all men What if a man could winne the whole world yet want grace would it be any benefit vnto him Whereto may I compare him who hath much many things yet without grace But to a peece charged with shot not equalled with powder Will Can such a person discharge his calling Be liberall to pious vses No no his coine lyes rusting in his chest Luk. 7.5.9 Acts. 9.39 2 Tim. 1. vlt. his corne rotting in
the Garner as lead in the Cannons belly Who built the Iewes a Synagogue Made coates for the poore Refreshed Paul in bands Were they not persons furnished filled with the hot actiue mightie working powder of grace Consult and see Wherefore thou Embrio Thou Neo-phyt Who art formed in the Churches wombe graffed into the true oliue tree and now beginst to bud to flourish be not content with a meane stature an ordinarie growth but be thou enlarged And O thou Prodigall Luk. 15.13 Whose portion in part is spent come to thy selfe confesse thy fault returne to thy father be thou reconciled So shalt thou like that valiant Nazarit Iudg 16.22 29 recover thy decaied strength binde the wedding garment faster to thee lay hold on the pillers of promise pull downe Sathans throne and cast the gates of hell from off her hinges And thou growneâ— Christian I must raise thee to an higher pitch wind thee to the greatest period if possible of sanctification For thou art not to rest at an ordinarie degree of grace but to encrease like Noahs floud vntill all the vacuities of thy emptie channels be filled the tops of the aspiring hills mountaines be covered And the depth be vnmeasurable not to be sounded It were to be wished that every Christian could giue the like testimonie of himselfe Iob. 32.18.19 as doth Elihu I am full of matter my bellie is as wine which hath no vent it is readie to burst like new bottels Grow we should not onely in quantity of grace but also in the qualitie of it Our gifts are to be of a more â—ure and defecate nature When an apple comes to it bignesse we see it growes in colour taste and proceedes to a better rellish a more delectable temper and so it should must be with vs Christians Wherefore let no meanes be omitted which may further thee nor incentiues vnthought on that may provoke thee And first make it thy chiefest care daily imployment to crucifie the old-man with all his lusts Gal. 5.24 Smite him on the face none shall revile thee beate him blacke blew it s no breach of law Bray this foole in a morter stampe him to powder burne him into ashes and bereaue him of his life Or deale with him as it was done to the Levits concubine Iudg 19. force him to death cut him in twelue peeces send them into the coasts of Golgâ—tha And if no man will God shall commend thee reward thee for it But because when thou hast done thy best and worst some palme of this cursed Iezabell will remaine 2 King 9. some part of his skull vndevoured And some drops of his bloud not lapped vp yet for all this be not out of hart waxe not fainte in this quarrell but lay on load play the man stil As the Philistines by Sampson Iudg 16. plucke out his eyes shaue of his haire cause him to grinde in the mill of mortification and take away his strength Inioyne him to keepe a perpetuall fast creepe on his brest or with the serpent licke vp the dust and so fall into a sensible incurable consumption Stop his cares as Stevens auditors with David curbe him by a bit And like Agabus with the girdle of the word binde him hand and foote Suffer him not to kicke to spraule or moue a very finger to peepe listen or whisper For if he doe he will recouer renew his vigour and buffet the new-man Strangle all his ill motions at the conception burie them in the wombe Let not one of them haue a timely birth And if for all this as it is like enough he will be medling not brought to subiection then make him a Mendicant grant him a passe to beg Or if not so liue like the Monke in the order of idlenesse lazines may it please you consecrate him to Baal permit him to be his Priest that he may lash his scurvie skin lance his putrified flesh And at the last with Iudas become his owne executioner Doe thus for none but Sathan will mourne at his death seeke to raise him vp againe When this Saul is slaine then shall little David grow stronger and stronger fiercer and fiercer 2 Take further advise and be a companion to those who feare God haue all thy delight Psal 119 63. and 16.3 in the most excellent Christians The better the obiect is the more content it giues to the senses And is not the best of all things most to be desired When Christ talked with his Disciples Luk. 24.32 their hearts grew hot within them When Paul met Sylas Acts 18.5 he burned in spirit Will not the greenest billet fire with the drie And one flaming bavin kindle a thousand One who is strong in the grace of God by a secret operation conveieth as the loadstone into iron power and vigour into all who touch him His praiers conference gestures and whole carriage is it not like a costly banquet which calleâ—h foorth the fainting Spirits armes them with a fresh infused power as if a man had bin at the wine Doubtlesse the more we apprehend the worke of grace in any the more will it reviue the new-mâ—n in vs curb the old And by an over-ruling command binde all his lawlesse members to the peace Yong plants thriue not vnder dropping trees weake Christians grow not in lewd company such a fire warmes the hands cooles the heart kindleth the flesh quencheth the Spirit 3. And if by serious examination thou finde in thy selfe some raging corruption for as Abraham his beloued sonne each convert hath his darl ng sinne then vp with it by the rootes aboue all other To it with the mattocke of the law downe with it to the ground for such a weede vnmortified will nourish all the rest about it Want of wit in this kind of husbandrie makes the good graine of grace to grow slowlie looke lancke and leane When men would haue a rough field fitted for the plow will they not first rid vp the strongest trees And then fall to the weaker Therefore set vpon thy vnruliest lust fight not with small or great in the entrance of this battell but with the Prince onely Giue him not a blow and be gone But hack and hew vntill he fall on the ground 1 Sam. 17.51 For when this Giant is dead all the armie will faint be put to flight And with the turning of an hand be conquered overcome 4. Adde to all private and frequent prayer Secret meales make a fat body Closet-duties a wâ—ll-liking minde Will not the tender dew that falls in the silent night more refresh and cause the herbes to flourish than a great showre of wet in the stirring day For the one is lesse mingled with the sunne and winde of hypocrisie than the other And God like man giues the choicest richest gifts in secret Iam. 4.6 When thou hast this and thus done be humble in thine owne eye haue a low conceit of
not an emptinesse a weakenesse in all What one grace is perfect at the first infusion Adams were at his creation not ours at our regeneration Iustified we are in one act absolute in a moment For the obiect matter of it is without vs imputed to vs but sanctified we be by degrees in that grace is inherent wrought in vs by way of infusion addition Things easily got are the lesse regarded We must therefore with much strugling finish the measure of our full and entire Sanctification Reas 2 And haue we not the remainders of the old-man left within vs The feeds of all the kinds of corruption in some degree vnmortified What then but increase of grace can expell these Will Sathan driue out Sathan How then should his kingdome endure It is the manie fingers of the new-man which must dispossesse these vncleane spirits For knowledge as light darkenesse dispelleth ignorance faith as winde chaffe blowes away infidelitie And loue as heat cold banisheth hatred yet these must be stronger than their contraries otherwise it will not cannot be Reas 3 Againe hath not a Christian severall sorts of temptations And will they not like Goliahs brags grow greater and greater What Or who shall quench these fierie darts Plucke the Devils weapons out of his hands And hurle him against the wall Any thing but faiths and hopes increase It is a truth that every particular grace of the Spirit hath an opposite adversarie within man and speciall temptation from without him and that a strong one Therefore a growth in all of them is necessarie to conquer and overcome their contrarie enemies Reas 4 In a word should we not grow at all we were but dwarfes and in some not every grace would breed deformitie Is it not a comely thing to see a plant spread all her branches equally A bodie thrive in each member proportionably What then Is this commendable in the outward and not the inward man Should but one finger stand at a stay would we not count it a blemish Shall we not blush then at the other And thus you see it stands with reason how Christians must grow in all graces they haue receiued Quest But may one grace grow and not another Ans I iudge so For the bent and inclination of mans minde may be more set to encrease one than another And if this be so why may he not Shall his intention be made frustrate Also occasions are often offered to exercise one more than another And shall not many acts cause a stronger habit Else how should tribulation bring foorth patience Rom. 5.3 Againe the frequent vse of one its probable by accident may hinder the augmentation of some other For severall charitable actions may occasion pride though not of their owne nature This chaffe will cleaue to the best graine now if pride grow will not humilitie for a season stand still And will it not appeare from the rules of Contraries Shall we not see the wicked grow in one corruption decay in another And that not onely of such as haue the most contrariety as Covetousnesse and Prodigalitie but of those that be Disparats as drunkennesse and gluttonie admitting of farre lesse dissention in nature Obict You will obiect that faith is a radicall Grace and infuseth her force into all which flow from her equally Grant it be so yet Sol. that hinders not Doth not the roote send her iuice and vigor into all the branches in like sort not withstanding externall causes as the rise of the Sunne fall of the dew and blast of the winde not all like striking all the boughs may occasion a disproportion Vse 1 May we not from this ground soundly lesson the Romanists And the troupe of bastard protestants among vs For let the growth of their graces be iudged by the effects and in reprouing of them shall we wrong them Do they not bragge of knowledge and defend ignorance Commend faith formed yet liue like infidels Extoll loue and cherish deadly hatred Exalt hope and leaue men in despaire Vow chastitie and mainetaine the stewes Haue they not candles to burne on their altars Gunne-powder to blow vp Parliament houses Will they not grant Pardons And imbrue their hands in the bloud of Innocents Blesse God with their tongues And curse his annointed in their hearts Great devotion the yshew in appearaÌ„ce when destruction and calamitie be in their practise Rom. 3.16 2 Tim. 3.13 What can I say of them But that they grow from evill to worse deceiuing and being deceiued For they can lye and tell truth with one very breath send forth sweet and bitter water from the selfe-same fountaine Grow in grace and encrease in corruption Cry out for vnitie and sow the seedes of enmity And that which surpasseth all A Iesuit can liue a Traytor dye a Catholike Martyr Therefore of the Serpents brood and spawne of the Divell be they And be there not some among vs in the same predicament Who goe in knowledge forward Yet like the Crabbe in practise mooue backward Boast of great faith when their good workes are little ones Haue peace in their heads But as Sampsons Foxes Iudg 15.4 certaine firebrands in their tailes Doe they not call for prayer cry downe preaching Are not these monsters Deformed Satyres Rather than compleate Christians Throughout sanctified persons 2. King 17. vlt. These resemble those who feared God yet served their Idols Vse 2 But beloued let it not be so with you but adde to your vertue 2 Pet. 1.5 6 7. faith to your faith knowledge to your knowledge temperance to your temperance patience to your patience godlâ—nesse And to godlinesse brotherly kindnesse For if these things be in you and abound you shall neither be barren nor vnfruiâ—full Christians in the Church must not be like stones in the building alwayes in bulke equal neither grow as the bul-rush bigger and weaker but burnish as the Cedar waxe strong as the Oake Gods plants must achieue an augmentation Of each branch everie member a consolidation Thy lâ—ue must be hot thine hatred deadly thy desires eager and thy zeale burning Thy faith never failing thy hope longing thine anger fierce thy delights ravishing yea thy griefe deepe thy feare terrible and thou thy selfe prooue more than a conqueror Rom. 8.37 But aboue all graces grow in faith Th' Apostle Iude exhorts the people to edifie one another in their holy faith Iude. 20. For faith is the roote from the which all other branches spring the fountaine out of which flow all the rivers of holy actions and the sure foundation that supports the whole building of godlinesse Wherefore if faith decrease every gift of the Spirit will wither dye the waters of sanctification runne weakely be dryed vp And the goodly frame of our new erected Temple reele and totter Doubtlesse manie and great advantages hath a Christian by his faith For it raiseth the dead iustifieth the wicked purifieth the heart It comforteth the feeble
not to the weakest member I haue no need of thee make no pharisaicall comparisons Luk. 18.11 c. lest the Publican goe away iustified thy selfe not Haue I not seene yong converts outstrip the aged Thessalonica was not first called yet exceld her sisters Davids worthies were they all the eldest sonnes Consult and giue sentence 4. Also avoide sinne Thess 5.22 abstaine from every appearance of evill Aboue all things doubtingly doe nothing the least slip makes way to a fall any wavering act will vnsettle the soule When men grow over-bold in walking neere the brinke at vnawares may they tumble downe He who will doe all he may shall now and then do what he would not I am sure should not A smal moate in the eie wil weaken it cause it to water And to discerne the externall obiects but darkly dimmely Is not that man blessed Rom. 14.22 23. who condemneth not himselfe in the thing which he alloweth And he that doubteth if he eate is he not condemned For he doth it not of faith And an act not effected in faith is it not a sinne Overventurous Merchants haue lost all 5. Neglect no meanes not the weakest Everie ordinance of God is good if lawfully vsed What if it begin not the worke May it not further it When the children of the Church hang all on one breast haue not their mothers teates in any equall proportion of acceptation shall not the father draw that dugge dry we so much desire to sucke at With-hould the milke of grace from flowing thereat thorow into the Cisterne of our soules And as none are to be reiected So with constancie let them all be vsed Rather had I for the cursorie performance of a dutie be checked than for a totall omission condemned Wherefore heare read meditate pray however dully deadly for intermission will not helpe but hinder against another season 6. Consider that they only who persevere shall but besaved all revolting Apostate must perish What the which is necessarie if thou recover Will it not cost thee much toile Great torment grace once lost is not with ease regot This playing at get againe as Gamsters speake is alwaies without comfort often without commoditie If there be therefore any true ioy in thy soule the least spark of the Spirit kindled cherish it conserue it Reade not these things without regard view them not with a slight eie but with anxious devotion the most serious meditation Let others harmes teach thee to beware And know this one thing for certaine it may be the Preacher speakes by experience Rev. 2.4 that if thou loose thy first live thou wilt be wearie of thy life never eat or drinke with comfort And but a dreame of death will cause thy haire to bristle Iob. 5. vlt. thy hart to tremble in thy body Heare this and learne it for thy selfe for thy good Vse 6 And this doctrine may serue to instruct those who be about to step into the way and course of a Christian that they looke faâ—re before-hand what another day may bring foorth what they are incident vnto Some become proselits pricke forward at the first but a none giue in and tyre Where lies the cause They knew not that grace got might be lost stedfastnes obtained much decayed A wise builder casts vp his accounts not only what expence it will cost him to lay the foundation reare the wall steake the roofe paint and perfect the whole edifice but also being finished to support it conserue it This vse Christ Iesus the cheife Architector makes of it presseth it seemeth from the same ground And backes it with a strong reason For if he doe not will not his neighbors mocke hâ—m Luk. 14.29.30 and say This man began to build but was not able to make an end Wherefore thou that art almost a Christian and resolued altogether to be one minde this And to my power at this thy entrance I shall lend thee my helping hand 1. Rules of direction for yong converts Before thou set a foot in this good way place one stone in this new building be carefull to lay a sure foundation He who errs in the entrance the further he travailes of necessitie must the more wander And that house which is founded on the vnsetled sends Mat. 7.24 of certaine will fall Ignorance of the truth and worth of our profession are the ring leaders to bacâ—slyding What made the Apâ—stles and common people so resolute being opposed persecuted imprisoned They knew the words of eternall lâ—fe that the Gospell they preach and professed Ioh. 6.68 Rom. 1.16 was the power of God to saluation He who begins well may ende well when he that doth not without a change cannot Col. 3.2 2. In the next place withdraw thine affections from the things below Fixe them on things aboue No man can serue two contrarie masters Mat. 6.24 God and mammon For follow the one And flee from the other The yong man who had great possessions possessing his hart at the first step gaue backe the like made Demas to revolt When men will be Christs Disciples and shake not hands with this world Amos 3.6 they never stand The old saying was is there any evill in a Citie and God hath not done it Thus Now is there any back slider and the loue of money hath not turned him 1 Cor. 7.31 He who would dye rich in grace must resolue to liue poore or as the wicked their knowledge vse the world as if he vsed it not 3. See thou prepare for the worst as hope for the best Mat. 10.34 He who is forearmed must be forewarned Christ told his followers he came to set fire cause the sword The Iew expecting peace and prosperitie when his hops failed fell from the faith Haue I not beheld a man in a common muster march in furie Charge and discharge Breake pike vpon pike as one skilfull valorous And for all this in a hot skirmish the report of a peice hath caused him to quake the fall of his next fellow strucke him with so great a feare that he hath stood as one halfe dead and gathering heart was first in the flight Wherefore if thou wouldest prooue a worthie warriour of Iesus Christs campe Heb. 22.1.4 fit thy selfe to fight in the Cannons mouth to resist vnto blood For vnexpected crosses wound deepe kill deadly 4. And when thou hast gone this three fold step then march on with deliberation Mat. 26.70 For violent motions though sometimes strong yet seldome are the pâ—rmanent Aguish fits breed flushings blazing Comets soonest fall hastie curres bite least heady horses quickly tire The trumpets sound was lowder lowder So a Christians pace should be faster faster The wind riseth by degrees the spirit bloweth stiffest last else suspect its a counterfeit blast Grace may in this without danger imitate nature Shall you not see a weake spring breake foorth at the side
of an hill increase grow strong and make a little river in its owne bankes Thus should it be with the waters of sanctification Thou therefore who art but a babe at the most but new borne fainte and feeble vnderstand the truth and worth of thy profession shake hands with pleasures profits arme thy soule for the bitterest assaults And lance into this depth with great care feare Iob. 5.2.6 So shalt thou grow from ablade to an care and from an care to a ripe corne dye in a good age full of daies And like a rich ricke be gathered to thy fathers in due time the best season This may suffice to haue spoken of the last branch of our text the other succeedeth Lest ye also being led away with the errour of the wicked In our Logicall resolution you may remember we made these words the first part of the Apostles admonition and they to speake as the truth is containe in them the cause of backsliding whence we collect that Doct. 3 Errour leadeth from stedfastnesse He who is led with errour is alwaies vnsetled were he man or Angell Else why are the wicked compared Pro. 23.34 to one in the toppe of a mast Said to stagger and reele like a drunken man And as the troubled waters Isa 57.29 to cast vp mire and mudd How comes it to passe that all Hereticks are so mutable Isa 57.20 Variable And that Sathan is still compassing the earth yet neuer setled Why They and he are led with errour and so consequently alwaies mouing raging tossing Reas 1 For errour leades from God And is not he the bast stay and verie Center wherevpon all the Creatures than much more man are setled established Whilst the Prodigall roaved from his father Luk. 15. was he not vnquiet When he returned to him did he not find rest was not his wavering mind calmed Ever after setled Is not the same in the Prophet himselfe Psal 73. verified Reas 2 Againe whither leads errour To any constant obiect Is it to the world 1. Cor. 7.31 Doth not the fashiâ—n of it passe away To Angels Found the Lord any stedfastnâ—s in them Iob. 4.18 What is it to beautie Or fauour A lacke Pro. 31.30 The one is vanitie the other deceitfull Errour in iudgment leades from stedfastnes in practise For the act of the will followes the act of the vnderstanding And errour in practise leads from setlednes in the habit because it strengthens corruption its opposit adversarie weakens it selfe Will you heare what errour is With the kindes of it And So step to the vse Errour is a diverting from the doctrine of truth Errour defined We must conceiue that as God hath giuen man his being and the which is but equall requireth obedience from him So hath he prescribed him rules like so many waies to guide his steps Psal 119.19 that he wander not in his mâ—tâ—on Now to swerue from the foresaid rules is truly stiled errour 2. Tim. 2.18 as we see affirmed of Hymâ—neus and Philetus who are said to haue erred concerning the truth Ion 1.2 When Ionas payed his fare sailed towards Tharshish he erred both in his Corporall and Spirituall motion For the Lord had chalked out a path vnto him the which led vnto Nineveh wherein he should haue bounded his footsteps As for the kindes of errour they are to be distinguished according to the severall arts whereby everie act the which proceedeth from man is to be guided and directed When a Logâ—cian doth not invent and iudge answerable to the precepts of Logick the true rules of reason he is said to divert from a Logicall truth a Gramarian speake or write proportionable to the grounds of grammar to swarue from a Grammatical And the same may be affirmed of everie Artist whatever when as they divert from the warrantable principles of their proper and professed art But the errour here to be handled is none of all these therefore we omit them and proceed to it the which that it may be the better discerned we will in a plaine and specificall difference point it out and this it is A diverting from the doctrine of truth Errour in speciall defined which is according to godlinesse Every art as it comes from God and a beame of his wisdome refracted in the creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.10 may be truly stiled a Doctrine of truth And if they much more this we haue in hand So that to divert from any one precept of the forerelated arts is an errour generally receiued But in our definition we add which is according to godlinesse Were a man as skillfull as Moses was in all the learning of Egipt to divert from one or all the rules thereof is not an errour from the doctrine of godlinesse For although these arts in themselues be true and good and excellent helpes vnto the art of divinitie yet may we not call them doctrines according to godlines Mat. 22.16 but the art of living well Theologie we may For we finde it sometimes styled Ephe. 1.13 the way of God 1. Tim. 6.3 the way of truth and in expresse words the doctrine according to godlines Neither is it so named because God onely is the authour of it and in that it leads to truth for the like may be said of all other doctrines which are from aboue But in respect it is an instrumentall cause Io. 17.17 to worke grace and truth in vs directeth how to walke in holinesse Gal. 6.16 righteousnesse vnto God and man and conducteth to the kingdome of heauen The heathen Philosophers had more deepe skill in the generall arts than the most of vs haue yet wanting this erred from Theologicall truths And it s to be feared finally perished See therefore by the way the great mercie of God to vs aboue them who haue it And our miserie aboue theirs if we abuse it Obserue further that this errour is Legall Errour distributed Evangelical When God at the first had formed man righteous Eccle. 7. vlt. that he might conserue his image in him and his person in a good condition he gaue him a Law writ in his heart to direct him in all his actions But he obeyed not the truth wandred from it and so by his swarving became miserable Yet for all this the goodnesse of God was such and so great vnto him and his posteritie that he revealed vnto him and conferred on him another Law whereby he and they might recover their former damage called the doctrine of the Gospell Gal. 1 7. the new Testament Iam. 1.12 and the Law of libertie So that from this twofould truth springs a double errour For if there be a doctrine of the Law Rom 2.20 and a Doctrine of the Gospell as is evident Gal. 2.5 then will it necessarily follow that errour may be distributed into Legall and Evangellicall For as