weary in getting or spending Want the least skill omit any oportunitie vntill he become immooueable invincible in a setled path of impietie He is reputed a lazie person a destroyer of good fellowship and deserues the whipping post And notwithstanding all this if they liue in Palpable ignorance obtaine not the knowledge of holy things never acquire one graine of faith procure the weakest Anchor of hope purchase any sacred feare of the most high learne not how to Call vpon God Confesse their sin petition for what they would haue and to be constant in well doing though they haue time meanes for all these and their saluation depends thereon Yet God and Man must hold them excused O heartlesse people Most vnhappie generation Vse 2 At the second step this serueth to taxe such who holding that this stedfastnes may be had yet striue not for it These haue a price in their hands but no willing hearts Luk. 14.19 One must as in old time goe veiwe his farme a second prove his Oxen a third burie his father And a fourth married a wife that he cannot stand about it Some log or other letteth We haue too few rooted in knowledge grounded in faith or stablished with hope Psal 107.27 Every windy doctrine puffes them out of the way makes them stagger and reele like a drunken man The report of a Cannon will cause a faint hearted souldier to quake to tremble And any terrible tidings 1. Timo. 1.19 constraine many to Shipwracke their faith split a good conscience in peices Some as Naball are halfe dead at a threate 1. Sam. 2 5.37 Iudg. 9.36 others with Gaal for all their boasting feare the very shaddow of a mountaine Doe not many among vs read the Bible as beasts runne into bushes on stormie rainie daies Heare a sermon as he who hath an ague mooues his body when they feele the fit to come vpon them Pray as the deafe man speaks when God roundes them in the eare by some heavie iudgment sing Psalmes as beggers worke never but and scarcely then when authoritie inioynes them Giue almes as Iordan fills hir banks rarely in a yeares revolution And receiue the Sacrament when the silly Papists eate an egge to shame Lent and themselues too and that 's but once per annum and then at Easter our Vnderstandings are seldome set on God the Obiect of all perfection our affections with great difficultie are raysed to him our faith fixed on his never failing promises And our wills be weakly bent to runne the pathes of his Commands so that as the Leper cryed I am vncleane I am vncleane We may we are vnsetled we are vnsetled He is one of a thousand who can truly testifie of himselfe that he meditateth vpon God relieth on him and hath his heart firmely fixed on the Lord for some in a great degree lose the very habit of grace others the acts thereof and the most with much wavering hold what they haue obtained Are we not tossed like a feather by the wind Carryed about as a Cocke-boate with the least gust Rev. 2.4 ready as Peter to sinke after a few steps made on the water With Ephesus We haue left if not lost our first affection run from the husband of our youth mispent our portion Hos 2.7 And as the Dog to his vomit 2. Pet. 2.22 the Sow to hir wallowing in the mire turned to our former wickednes and lapt vp that sinne which in times past we had spued out with great eagernes greedines They who like the Galathians receiued their Ministers as an Angell of God are growne slacke Gal 4.14.15 in giving to him his deserued honour yea peradventure would were the power of their hands equall to the malice of their hearts plucke forth his eyes do him a mischiefe but beloved these things are not ought not to be so Vse 3 And to make a further progresse in following the point if a Spirituall stedfastnes may be procured Let vs try whether we or no haue obtained it Hath the Oldman receiued his deaths wound is he peirced thorow the sides Broken in peices Not able to stand Doth the New feed sat grow strong sing like birds in the pleasant spring is the eye of thy mind opened to see clearely the wonders of the law Deepe mysteries of the Gospell With the vanitie of all Earthly things Is thy soule filled with Faith Loue Hope and all the graces of the holy Ghost Is the pulse of the flesh feeble Of the Spirit firme Canst thou preach in season out of season Heare without wearines Pray Continually and beare crosses with Contentation Dost thou hunger after the bread of heaven Thirst for the water of life And that as often as for thy appointed foode Where be thy thoughts for the most On God or the World Earth or Heaven What are thy words ordinarily Corrupt or Sanctified Thy Actions Good or Evill To be briefe art thou strong in the the Lord and his mightie powâ—r As able now to fight the good Ioshua 14. fight of faith as Caleb was the battels of his God many yeares agone Is thy life ever flowing with the streames of holines as a never dying Spring Thy last crop better then the first And thy meate and drinke daily to doe the will of thy heavenly Father Then be of good comfort Ioh 4.34 forthy labour in the vse of the meanes 1. Cor. 15. vlt. hath not been in vayne in the Lord. But alack How many are ever learning 2. Tim. 3.7 and never come to the knowledge of the truth Full of vnbeleefe noâ—withstanding their long profession of the Gospell And scarce worthy to be numbred among the stedfast For Catechise our people how many know little Nothing Look into their actions are they not vnsetled Follow them home veiw their order there And how few call vpon God desire his blessing Or with the Noble Bereans Acts 17.11 search the Scriptures to boult out the truth they haue heard May not the Ministers complaine of our people as did there Master how long must we be among you When will you procure this stedfastnes Mar. 9.19 O yee of little faith Lesse stabilitie We Preach and you heare we Pray and you too in appearance we giue and you receiue Angels foode Mat. 6.30 bread from heauen the Sacred body of the Lord Iesus and yet you are not it s to be feared established Men like a green Nut sticke still in the husk are shaken as the reed with the least winde weake they be as water and haue need notwithstanding the long time and great meanes they haue enioyed to learne the first principles of religion Heb. 5.12 But is this well done Will God thinke we take it well at our hands Or be contented to receiue his talent with so great damage disadvantage Vse 4 But now to finish our course in the pursuing of this doctrine seeing it may be had strive we
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-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
equall measure of holines and sanctitie And that for severall reasons 1. One is of ancient standing another of yesterdaies planting 2. Some haue had much watering and dressing others little in compâ—rison of them 3. And all are not a like dilligent to redeeme the time and vse the meanes inioyed Besides God for Speciall ends may conferre more vpon some one Christian at his first conversion then another shall haue acquired at the day of his dissolution yet for all this to keepe and conserue what they haue be it lesse or more from diminution is to continew in the fore mentioned stedfastnes A child as the aged man may retaine his naturall strength So may a babe as the growne Christian his Spirituall in Christ Iesus Stedfastnes distributed Obserue further that this stedfastnes is Habitual Practicâ—l Both these are in our definition comprehended by the Apostle intended And without question may be procured They differ as cause and effect For the former in nature preceads the latter giues an essentiall being to it as the father to his Sonne neither for a moment can exist without it Take away the habit or any degree of it and proportionably the act perisheth whence it may be as a wise Teacher our Apostle primarily intends habituall at the second hand practicall stedfastnes For conserue the fire and it will heat retaine the habit and it will worke Againe habitual stedfastnes is in the Vnderstanding Will and affections For as the faculties so the habits of them are distinct and may be distributed God when he sets vpon the soule to Sanctifie it plants a divine light in the vnderstanding whereby truth and error be cleerely discerned the narrow path to heaven and the spacious Gate that leadeth to hell This is called ey salue Rev. 3.18 or the annoynting which teacheth all things Also the Lord infuseth a new created power into the will and affections 1 Io. 2.27 enabling them to covet and imbrace good to reiect and shunne evill so farre foorth as the vnderstanding part apprehendes and presents them It s a fond dreame of the Arminians that grace should not be habitually infused at our conversion or if it be it is no Sanctifying grace of the Spirit here 's a new doctrine indeed But doth not knowledge expell ignorance Faith infidellity Shall not that then which abolisheth corruption be iustly stiled a grace of Sanctification Nay these men maintaine that the Act in divine graces preceads the habit as if burning should goe before fire Wit whether wilt thou Mat 12.33 Must not the tree first be good before the fruit can doth pure water Iam. 3.11 spring out of a troubled fountaine True it is that many Acts confirme and perfect the habit Rom. 5 3. but yet giue not its essentiall being passing this let vs goe on As for practicall stedfastnes that is Externall Internall Christ admits of this division when he saith Matth. 15 8 these people draw neere me with their mouths and honour me with their lips but their hearts are farre from me The former without the latter is profitable for nothing Who more frequent and constant in externall shewes and Ceremonies than the Pharisees of old the Papists in our times and yet both the most abhominable Hypocrits in the world Take Paul praying 1. Cor. 14 24. it is in the vnderstanding and spirit preaching it is in power authoritie Singing it is with grace and gladnes of heart 2. Tim. 1.7 Where is the ground of his greatest ioy He serues the Lord in the law of his mind Of his deepest griefe The law of his flesh rebels against the law of his minde Rom. 7.22.23.24 This man would obey God with the whole man or he accounts himselfe a miserable wrecthed man O what sweet internall straines haue issued from that setled sanctifyed spirit Psal 139.27 How deere speaking of God are thy thoughts vnto me They are exceeding many Whom haue I in heauen Psal 73.28 but thee When shall I appeare in thy presence Psal 16.8 I set thee alwaies on my right hand Thy law do I loue I will meditate there on night and day Psal 17. vlt. And when I awake I shall be fatisfied with thine image Psal 119.77 Where knowledge is planted in the minde it will see him who is invisible still casting the eye that way amidst a million of other obiects If faith be once rooted in the will let Heretickes dispute Sathan roare the world tempt and death terrifie it stands fast is vnshaken Grant it be moved it s but a little and then afterward with more eagernes affiance like a resolute souldier his fallen armes layeth hold on the Lord Iesus cleaveth faster vnto him These are some of the internall motions of Spirituall stedfastnes as for the external it is when we bring the members of the body to a constant course in holy actions to preach read heare meditate sing pray with any other outward act whatever Now from all which hath beene said what a large path of application haue we to walke in to pace thorow Vse 1 In the setting foorth it confuteth such who conceite it a thing impossible to acquire this Spirituall stedfastnes with the kinds of it but what marvaile When they neglect the meanes omit the season conserue a strong habit of corruption in them by pampering the flesh and a setled course of evill doing are strangers from the life of God haue not one graine of grace neither ever felt the least wound of Mortification should we demand of these the like to Pauls question haue you receiued this Spirituall stedfastnes since you were baptised Acts 19.2 We might expect the like answere for how many would reply We haue not so much as heard that there is a spirituall stedfastnes Or as Festus concerning the Apostle they haue no certaine thing to say of it Acts 25 26 So these may haue milke in their breasts marrow in their bones and corporall stabilitie be able to plow sow runne and ride without wearines this is all they thinke of care for yet doe but obserue the course of these men and shall you not see how they never doubt question the procuring of any other kind of stedfastnes if it fal within the fathome of a created possibility And harshlie censure all who tread not in the highest step and lift not the toe into the loftiest stirrop of profanes For were it to drinke soule-slaying healthes he who comes not to their pitch is condemned casheered as an vnworthie companion to kindle and smoake if he once deny the pipe must get him gone and be packing Is he vnfit for his calling Or careles in the execution of it With open mouth they cry such a man is simple an Idiot and worthy to die a begger Will he not hold out at Dice and Cardes from sunne to sunne Then he is no body nor a commendable Gamester Doth he ever grow
soule descend not into their secret mine honor Gen. 49.6 be not thou vnited to them Make Christ thy wisdome righteousnesse 1 Cor. 1.30 sanctification and redemption Put him on with the eye of knowledge and the hand of faith by application Rom. 13.14 imitation Let him be all in all His word thy card his example thy compasse to saile the troubled and raging seas of thy spirituall voiage vnto the land of everlasting life Where thou wantest skill begge his Spirit obey his motion So shalt thou avoide the hazard of all shelues and sands Art thou in doubt Fearest thou ship-wracke Ioh. 16.13 Put him in minde of his promise and he will lead thee into all truth and at the last land thee safe where the stormes never arise waters swell or the windes blow The shops of error And here let me exhort you of this famous Citie to beware of the shops of all errour and prophanenesse But you will say which be they My answer is A playhouse A dicing-house A brothell-house and A tipling-house I had almost said of all these Gen. 20.11 as Abraham of Abimelechs the feare of God is not in them Rev 2.13 Or as Iohn writes of the Church of Pergamus I know their workes and their dwelling place even where Sathans throne is For what is a Play-house but the cheating Exchang where the sacred Scriptures are abused the glorious name of God blaspheamed lies and fables set to sale And all kindes of obscenitie scurrillitie bought and sould for readie silver Is it not the Devils forge where the bellowes blow the hammer beats on the bodyes of corruption vntill lust be enkindled smoake and burne to the bottome of hell And for the Dicing-house how should I describe it Paint it foorth in its propper colours It s the Common hall where Thieues and Robbers Gentlemen and Beggers meete together Sweare and lye Cozen and cheate Deceive and are deceived So that povertie arrests them or that which is worse often comes to passe a Ty-burne tippet with one cross-cast sends them to their longhome But what Will such reply are not lotts in recreation lawfull cautions being vsed we hope Cards and Dice are harmelesse creatures can murder no man I tell thee vpon such tearmes I may play with a Beare For cannot I pull out his eyes Dash foorth his teeth Cut off his clawes Muzzell his mouth Chaine him fast to a stake And keepe me a loofe Farre from his reach And then will he doe any man harme Prodigall know this that wise persons digge not pits wherein people may perish thinke they are excused when they forewarne men of the danger Nor feed on that dish having varietie of sound meates which will cause death if but mist in the dressing Goe thou and doe likewise lest a worse thing follow Now for a Brothel-house it s the Synagogue of Sathan the very suburbes of hell Or if you will the noysome Pest house of the Devill For such as tread her steps enter within her doores haue received the sentence of death not one of a thousand Pro. 2.19 that ever returnes againe For shall not God take vengeance of all those who burne in lust prostrate themselues to an whore And offer soule and body a living and acceptable sacrifice to the Devill I tell such in the Apostles owne words 1 Cor. 6.9.10 that they shal neuer inherit the Kingdome of heaven For whoremongers and adulterers the Lord will iudge And as for a Tiplâ—â—g-house its Nabals Inne whither fooles flocke and resort to drink smoak kindle quench shout roare as if Devils were come from hell in the shape and similitude of men A Tap-house now in England is like Purgatorie at Româ— There when men haue lead a lewd and loose life that they may escape a worse evill pardons are procured and they be sent to Purgatorie Here when Prodigalls haue mispent their portion shipwrackt their substance to a-voyde beggerie we grant them a Licence to sell â—le And if one godâ—y Iosiah pull them down we haue two gracelesse Iehoiachims to reare them vp againe lest the full tale of drunkards should be diminished But O yee men of God flee these things Set a crosse on all these doores step not over the thresh-houlds Psal 139.22 hate them as David the Lords enemies with a perfect hatred When the spirits of these Butteries intise thee consent thou not Say vnto them with indignation I will none of your waies Can men tread on Serpents and not be stunge Carrie coales in their bosomes and not be burnt Live amonge the infected and escape the contagion Swallow poyson and not dye the death Without controversie the fore-named places And the sinnes ascending from them haue infected the aire provoked heaven drawne downe the late great devouring Pestilence Are not some sparkes of this consuming fire yet smoaking in the corners of your Citie And if you by these abhomiations still incense the Lord Ier. 22.19.20 may not the bellowes of his iustice reinkindle them to burne you and your habitations to dust and ashes Is it not the mercie of God that you who heare me this day are left a live How comes it to passe that you fell not when so many thousands gaue vp the Ghost Are you not compounded of the same principles Formed in the same mould Did you not breath in the same aire Feed on the same foode To be plaine haue you not committed the same if not greater sinnes Let then the long suffering of God lead you to repentance Rom. 2.4 And diswade you from the least appearance of evill You haue heard what error is where it lodgeth 1 Thess 5.22 And being discovered how it is to be avoyded Now blessed are they and none but they who vnderstand the truth and keepe it VERS 18. But grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ The Logicall resolution THe Apostle in the precedent words having admonished the people to take heede or a double evill the former that they should not be led away with the errour of the wicked the latter nor fall from their owne stedfastnesse he in this verse now prescribeth a two fold remedie to prevent both The one is groweth in grace for that wil support them the other increase of knowledge for it will direct them Now because the most errours and heresies which shall spring vp and spread in the latter dayes may be and are about Christ Iesus he maketh mention of him Consider the words in themselves The Theologicall resolution and they containe a single act Grow And a double subiect Grace and Knowledge which knowledg is amplified by its obiect Iesus Christ And he described by a twofold relation Lord Saviour Grow This word is a metaphor and comprehends in it motion and augmentation the former as we see in the starres and planets may be without the latter but the second
And as the dog to his vomit vnto his old sinnes he hath returned to doubt and stagger he is constrained But on the contrarie when he seriously considereth what change the Lord hath wrought in him what long experience he hath of his loving kindnesse what great things beyond his expectation he hath done for him how that he alloweth not what he committeth but of weakenesse not willfulnesse falleth into such such a sinne And that it is so and was so w th the best of Gods children then is â—e strangely â—xalted â—nd cry to with râ—ioycing who shall lay any thing to the charge of Gods chosen Rom. 8.33 I thanke the Lord that in the law of my mind Rom. 7.25 I serue him though in my flesh I serue sinne 5 May grace for any season neither admit of augmentation or diminution Why not For Whatsoever is in the rule may be in the thing ruled or thus What is possible in the nature of things may come to passe Example A man may goe forward backward or stand still What then should hinder that a Christian may not neither increase nor decrease but hold what he hath A stone cast vp into the aire being at the point of its ascent presently descends Yet will it make some little stay though scarce sencible before its returne And why may not the like be in this Spirituall motion But not to goe forward is to goe backward True if we vnderstand it of the acts and exercise of grace or in that God requires a continuall growth vntill we giue vp an account of our talents else not For the habit may neither suffer increase not decrease for a very short season If it should not be thus would it not follow thar the spirits of iust men nor the blessed Angels should ever come to the period of perfection but still grow as we vse to speake in infinitum I am not ignorant how that some men be of a contrarie iudgement Let the wise iudge But what May not grace increase and a man not perceiue it Yes of certaine For desire of gaine may take away the sence of growth nâ—glect of casting vp our spirituall aâ—counts hinders the apprehensioÌ„ of graces increase a iealous suspicion breedeth doubt of what we haue And augmentation is not easily perceiued Infants grow yet are ignorant of it the haire waxeth white but not discerned And the Sunne ascends without perception So may it be in this supernaturall motion Eager minds weake iudgements suspicious persons and want of experience discouer not secret obiects see them not as in truth they are When fire is first kindled in a cottage there is much smoake little heate the one flies out at the doore chimney window and every crevise in the walls the other in the meane while is not apprehended Now tarrie but a verie short season and the reeke wasteth the flame increaseth so heere When the holy-holy-Ghost sets this fire which is from heaven on the hearth of mans heart he on the sudden seemes to burne in spirit to haue zeale in abundance no sinne can stand before him notwithstanding he for the present hath but a sparke a small measure his coale rather smoaks than glowes Ancient house-keepers know the former so doe aged disciples the latter by experience Againe When grace is first infused the yong convert thinkes himselfe rich having not a drop before For he compares some with none which are the greatest opposits Now more being added to that he hath received the augmentation is not so easily perceiued because the inequalitie twixt some thing and somthing is not so great as that which is of something with nothing Giue but a pennie to the poore who before had none he now can better discerne himselfe to haue silver than the increase of his coine a farthing being added to it by reason of the more fell opposition in the dissentanie rules These questions being thus resolued the point remaineth to be applied Vse 1 In the first place it confuteth two kindes of people the Familist and the Papist The former holds that when a man is fullcome he is perfect as Adam our father was in Paradise And we say so too but then he must be considered after his fall not before it The latter maintaines how a man in the estate of grace may absolutely keepe the whole law of God doe workes worthie of merit yea of super erogation the which cannot be except we defend perfection here of sanctification But what saith the Evangelist I. Iohn 1.8 if we affirme that we haue no sinne be it actuall or original we deceiue our owne soules and the truth is not in vs. Wherfore if the Papists and familists will haue the first let them also take the second For why should they not Vse 2 And it serues at the second hand to reprooue these who instead of growth in grace grow in corruption True it is that many increase but it is in a contrarie subiect Psal 37.7 For are not some of vs such as the Prophets haue described Out faces shine our eyes stand out with fatnesse Our breasts are ful of milk Iob. 21.24 our bones of marrow Collops we haue in our flankes we be lustie and strong yet this were not to be condemned but that the causes thereof are evill as ease fulnesse of bread Ezek. 16.49 and abundance of idlenesse Another kind there be who be growne mightie to powre in strong drinke Isa 5.22 whose shapes are monstrous A short belt will not winde about their exteÌ„ded bodies nor a suite of small size cover their vnfathomed shoulders These drinke soule-slaying healths till their heads grow heavie their hearts light and all who feare God grow ashamed of them Will you see a drunkard marching in his hellish colours His eyes water his nose runnes his tongue stammers and his breath stinkes his mouth drivels his lips quake his spittle fals and his feete stumble Bring him to the field he can neither plow nor sow to the market buy nor sell set him at the table there if he speake he spues lay him in bed he wallowes in his filthie vomit and as a Boare in a loathsome franke or stinking fly defiles himselfe O that thâ—se gracelesse men would learne that God for this kind of growth is growne angrie at them And that if they repent not and a mend they must another day will they nill they drinke whole violes of his purest wrath vntill they grow giddy-headed heavie-hearted and with Nabal and Belshazzar their damned brethren 1 Sam. 25.36 Dan. 5.26 Gen. 19.9 tumble into the bottomlesse pit of hell Others like Nimrod are growne mightie hunters not of the hare and deere for that so far as my iudgement leads me is commendable warrantable But of mens pursses places persons emptying the first possessing the second and persecuting the third for if Christians in preaching and professing of the Gospell doe but conioyne which th'apostle in-ioynes power with
the forme of godlines 2. Tim. 3.5 they cry out against such as the Edomites of the Israelites Psal 137.7 downe with them down with them even to the ground But let these know that though their consciences be growne sencelesse God shall bring vpon them swift damnation For 2. Pet. 2.1 he is wise in heart mightie in power Iob. 9.4 who ever grew fierce against him and hath prospered And we haue an evill beast a slow-belly growne vp among vs how should we define him He is one who selleth time vseth his money as though he vsed it not striues to prevent the contingent acts of Gods prouidence And rather than the forfeiture of a band will forfeit his freedome in the kingdome of heaven And if you demand why he doth so he replies like him who being found breaking of his neighbours hedge and reprooued answered is it not better to doe thus than to be idle Certainely if David the which he never will prooue not a lyer Psal 15.5 a vsurer shall never inherit the mountaine of holinesse And what Is not the weaker sex growne mightily in wickednesse Haue we not some so masculine that they walke in their doublets Ride in their coates And salute with their caps Were but their hearts answerable to their habits their spirits proportionable to their apparell why might they not at our common musters be prest foorth for souldiers I will nor can giue such any precise precepts for cloth or colour forme or fashion yet take this in generall Suppose that now thou wert to come vnto iudgement to hold vp thy hand before the ancient of daies And to receiue thy last doome thy finall sentence of life or death eternally Wouldest thou appeare in a pointed body With embroydered haire A curled head A painted face A French ruffe And a naked brest Then as the Prophet to Naaman the Syrian 2. King 5.19 I say vnto thee goe in peace But if thou wouldst not change thy garments alter thine attire lest death on the sudden strike thee the Iudge come in an houre thou art not a ware of weigh thee in the ballance of the sanctuarie strip thee naked and cloath thee with shame eternall Shall not the husband grow iealous of that wise who at his returne is abaâ—hed to meete him in her daily habit I appeale vnto thee But alas For all that can be said according to the Apostles prediction we grow worse and worse 2. Tim. 3.13 deceiving and being deceiued The truth is we are so growne that the heavens grow blacke the earth barren and the whole frame of nature groanes for our growth Rom. 8.22 What should I tell you of the late Famine The blazing starre The invndations of waters The bloudie warres The late Plague wherein so many thousands haue vealed the head and given vp the Ghost Yea doth not the spirit grieue and groane for our vnnaturall growth Eph. 4.30 Wherefore let vs by vnfeined repentance and new obedience ease him of this burden or we shall groane vnder the direful wrath of the most high for ever Psal 50.22 ever O coÌ„sider this you who forget God lest he teare in pieces there be none nothing to deliuer you Vse 3 The vse of this doctrine also serues soundly to lesson some of the better sort For doe they grow in grace increase in goodnesse I wish the Lord had not iust cause to say of our nation Rev 2.4 I haue somewhat against thee Haue we not them amongst vs who haue bin as zealous as Peter in appearance but now haue cooled their harts in warming their hands at â—aiaphas his fire Others who seemed as strong and vpright as an oake are growne weake fitting themselues to everie forme and figure in the congregation like water in a vessell Haue we not many who in times past put foorth their fingers to all pious vses But now plucke them backe draw them in as the slug her hornes Ranne well and now are letted Began in the spirit end in the flesh It s a disputable question whether we haue more Bankers in goods or grace Prodigalls who haue mispent their corporall or spirituall portioÌ„ England as Ephesus hath left though not lost her first loue Our affections were hardly kindled but soone cooled our coale glowes a while and anon ends in smoake and smother 1. King 1.1 We resemble David in his olde age little heat is within vs not any will begot into vs. Few like Caleb Iosh 14.11 are at this day as able to fight the battailes of the Lord as in former time What a weake pulse beats in all places Scarse sensible We are like a forc't peece of land whose second crop is worse then the former We heare and reade much yet in shape as Pharaohs cattell are lanke and leane deformed and ill favoured But beloved this should not ought not to be so Let but a man lye speechles fall into a consumption and become a bankrupt Oh! this like a passing bell in the eares of the world rings a dolefull sound And all who heare it smite their hands shake their heads at it send foorth deepe sighes heavie groanes But the meane while Prayer may be tongue-tyed Faith ship-wrackt and a good Coâ—science split in shivers yet few for these things haue the least thoughts of heart no sorrow doth pierce vs losse of this kind pinch vs. What the Apostle forewarned in these last daies is come to passe for we are plucked away with the errour of the wicked and are fallen from our owne stedfastnesse Vse 4 Are Christians to grow in grace Let vs all then looke about vs weigh the proficiencie we haue made in this Schoole Hast thou no grace It s high time to gather some Anie Striue to increase it Art thou declined Recover thy losse Hitherto hast thou growne Why adde to thy stocke still augment thy store For this dutie concernes all and therefore we will presse the point so as every person may reape profit by it You well know that a thing must be had before it can be increased For who prunes a liuelesse plant Waters a dead stake Tryall then is in the first place necessarie if we haue any seeds of grace at all 1. Signes of found grace Dost thou find and feele an emptinesse of grace in thy selfe A great want of it Then in truth tho not in full measure thou hast it For blessed are the poore in spirit Mat. 5.3 And what is this povertie but an act arising from grace whereby we sensiblie apprehend an emptienesse thereof in our soules By grace we feele grace as with one hand we doe the other Dead men perceiue no want when living persons behold their penurie Let him who is truly gracious cast his eye whither he will he seeth a vacuitie of grace in all creatures an insufficiencie to relieue him Iob. 28.14 To the depth he saith it s not to be found in thee
To the Saints and Angels nor in you They all make him the like answer Mat. 2.5.9 the fiue wise did to the foolish virgins goe thy way at the most we haue but enough for our selues Onely when he lookes vp to Iesus then he seeth sufficient for all though for the present he hath but receiued a little portion scarce any in his owne apprehension But as a voluntarie motion is an act of a living Creature So is Spirituall povertie of a gracious Christian Also if when men feele the want of it in iudgement they approue of it and in minde highlie esteeme of it is not the weakest argument that they haue it For do but demand of them what is good before God The best thing in Saint or Angell Their reply will be Grace grace Eph. 2.1.3 For what is the reasonable creature without it but a sencelesse blocke A dead carkasse And a child of wrath Defiling the earth infecting the ayre provoking the heavens neere vnto cursing Heb. 6.8 everlasting burning Want and worth are graces inseparable companions the contrarie corruptions ring-leaders and the evident tokens of gracelesse persons 3. After these two proceeds an earnest desire to be partaker of it and hungring and thirsting for it else for ought I know thou hast cause to question the truth of thy Sanctification A very cast-away say some may goe thus farre that is see the want and worth of it yea eagerly hunger and thirst after it But I am not of their opinion For hungring and thirsting are actions of a living not a dead man And is not the promise of blessednesse Mat 5.6 made to such Doest thou esteeme grace aboue thy appointed food Prize it more Iob. 23.12 than thousands of silver or ten thousand riuâ—rs of oyle Mich. 6.7 Account all things nothing in comparison of it And often and earnâ—stly cryest O how I long for grace Then be of good comfort the water of life the guest of grace is come to thy house 4. Adde to the former three care and constancie in the vse of the meanes whereby it is begunne and increased And that will seale vp all Dost thou heare the word in sâ—ason And out of seasâ—n Iob. 27 10. Call vpon God at all times in publike Private Meditate in the law of God night and day Come often to the table of the Lord Psal 1.2 to drinke the water of life Eate the bread of heaven Psal 16.3 Art thou a companion to the excellent Cryest thou to Ministers Sirs what shall I doe to grow in grace Then grace thou hast For these are not the motions of the flesh but of the Spirit 5. Art thou yet in doubt Then tell me what conflict thou hast within thee Gen. 25.22 Feelest thou twinnes strugling in thy wombe Cryest thou often why am I thus Is any Christians condition Lam. 1.12 like to my conition Then thou art borne of God grace is formed in thee indeed Fire and water will quarrell on the same hearth Gal. 5.17 So will grace corruption in the same heart for these latter as the former are contraries When all is peace at home the old-man possesseth the house A gracious man hath an vniversall strife within himselfe Mat. 12.29 for reason against reason iudgement against iudgement will against will and affection against affection will be at variance But if thou feele this kind of combate waxe not faint but gather heart for God hath begunne his good worke in thee Rev. 17.14 thou art called faithful chosen and thy captaine Christ hath led thee to skirmish against his and thine enemies in the sands of Sanctification 6. Finally doth Sathan now more tempt thee than in times past Why this is not the least marke of Christs sheep The Devâ—ll is like a gentleman thiefe who breaketh into a rich mans house not a poore naked cottage carrieth a way as the Israelites did from the Egyptians Exod. 12.35 Siluer plate golden eare-rings and the choicest Iewells Not as the Gibeonits are said to meete Ioshua withall Iosh 9.4.5 Mouldie bread rent bottels old shoes clowted This red Dragon like a bloodie butcher so long as we trudge the blind steps to the slaughter-house of hell as direct as he can guide vs and as fast as he would haue vs he keepeth himselfe a farre off whistleth some pleasant note in our eares for should he hallow out some feare full noise of temptation we like frighted cattell might stand still throw vp the head looke about snuffe and runne foorth of the road-way but when by the spirit of God our eyes are vnseeled we smell the danger before vs begin to stay our steps and altâ—r our paths then straight shall we haue a band of the cruell Mastiues of his temptations to fly in our faces plucke vs by the throat that if possible we might returne into the blâ—cke path of damnation wherein we had informer time walked Proue thy selfe now examine thy owne soule And if thou canst say in truth that the forenamed things are in thee and strong and strange temptations be fall thee be thou then assured in some degree thou art Sanctified question the matter no more but withal speed and diligence set thy selfe to increase it Now because as Elias said to Elishah 2. King 2.10 this is no easie taske which is required of thee take these rules following to direct thee to the better performance of this so commendable so profitable a dutie And first Helpes to grow in grace 1. Wouldest thou grow in gracâ— Then emptie thy soule of corruption These twinnes will not thrive in the same wombe 1. Cor. 5.7 For if the old-man increase the new must decrease the destructâ—on of the former is the generation of the latter This Ishmael must be throwne out else ill will it fare with brother Isaak This Barabbas is to be crucified or the Babe Iesus shall Plucke vp the cockell wil not the good graine flourish So mortifie the flesh and reviue the Spirit 1 Thess 5.22 2 Take heed of actuall sinne for a double wound followes such a blow It strengthens the old weakens the new-man what is that but fuell to the flesh quench-coale to the spirit Banish then all evill workes from thine hands rotten speech from thy tongue and vaine motions out of thy minde As Christ the money-changers whip all kinde of wickednesse cast it foorth of thy temple spare not any vnder what pretence soever 3. Neglect not the least meanes Heare reade meditate fast pray receiue the Lords supper and haue none of his ordinances in contempt Put not them a sunder Christ hath coupled together Col. 3.16 lest he stoppe that pipe roll a stone on that wells mouth wherat thou delightest to drinke most Iam. 6.13.14 God would haue all the Vessels and instruments of the Sanctuarie had in honour the water of life into the cisterne of our soule fl wes
thy gracious stocke never once dreame of enough nor of being rich for that is the high way to bancke to loose all Came not Christ to lay the hilles equall And to raise vp the vallies Luk 3.5 To make the crooked pathes streight And to fill the emptie vessells was not the Church in an error which said shee was incrâ—ast Had all things Rev. 3.17 Nay was shee not poore 1. Cor. 5.7 Naked Blinde Miserable And wanted all things O that we could purge out the old leaven abstaine from all actuall sinnes be conversant in the vse of all Gods holy ordinances 1 Thes 5.22 entertaine all the motions of his spirit And be poore in our owne apprehension Then would grace grow Luk. 1.53 the new-man flourish And the old receiue his deaths-wound be pierced thorow his sides and broken in peeces Then then should we be rare Saints on earth shining lights in this darke world Phil. 2.15 leade our liues in righteousnesse Luk. 1.75 holinesse And doe more than gracelesse men imagine can be done by any created nature Wherefore when thou feelest thy soule to mourne thy Spirit to faint thy heart melancholy dumpish all a mort then looke vp to heaven rouse thy selfe fall to meditation minde the daies of old And call vpon thy God Cry Lord helpe me quicken me a wake my soule So shalt thou like the dead child neese seuen times 2 King 4.34.35 c. waxe warme and returne to thy former life and strength This course if thou constantly obserue the power feeling comfort and all the effects of grace in a short time by little and little will strangely grow wonderfully thriue vntill thou come to that period full perfection the Lord hath appointed for thee and promised to thee in Christ Iesus Incentiues to grow in grace And as no meanes are to be omitted neglected So all motiues inducing to this growth must be minded remembred thus therefore expostulate with thy selfe What Doe not plants grow Animats thriue And are the covetous or ambitious ever satisfied Will not Citizens aime at the most honorable place Merchants venture for the choicest commodities And all tradesmen desire the greatest gaine Shall not a Christian then striue for perfection Let theirs yea Pauls resolution be emulated imitated of thee Phil. 3.11 who if possible would haue attained to the resurrection of the dead As some will to haue bin as perfect as the glorified persons in the day of iudgement In the estate of nature wast thou not insatiable Did sinne ever giue thee full satisfaction I tell thee that champions of Sathan must be champions of Christ Such as haue bin full of corruption Eph. 5.18 must be filled with the Spirit And the more we grow in grace will not corruption the lesse burden vs Shall we not with the more ease if not wholly cast it off beare it The bird which hath the most feathers mounteth highest conserues her bodie from many brusings So surely by this increase we should soare vp to heaven be freed from innumerable heart-breakings Why haue we inioyed so great meanes Seene so many good dayes But to grow strong And grace Why should not thy excellencies allure all men to affect thee Procure thee What Art thou not of a soule-curing qualitie care in this present world And onely to be found in the vessels of honour Where thou pitchest thy Tent like a Priâ—ce thou art attended with royall companions as Wisdome Faith Hope Loue and what not As in the absence and presence of the planets all elementarie bodies heate and coole lighten and darken reviue and dye So by thy contrarie motion doth every christian Thou art as the spring and oyle which turne all the wheeles of soule and body to run the pathes of Gods precepts Rev. 22.2 the vine which beareth all kindes of fruits Thy branches feed the tender Roes being cropped thy iuyce wil heale all diseases when once applied Where thou fallest like the showers in May the barren fields grow fruitfull bring foorth in great abundance And multiplie the seed of the word to an hundred fold Never was covetouse chuffe when his garners were full of good graine more glad the Grasier having his lands stockt with the choicest cattell more merrie Nor the Prodigall with his purse extended with pieces more iocunde than the man is whose heart is replenished with grace O grace glorie is thy vnseparable companion as shame the inevitable consequence of sinne Where thou openest the eye all the divine attributes of God as his omniscience omnipresence omnipotence yea his very iustice smile vpon it are delectable vnto it For if grace be with vs who or what can be against vs Grace in thy soule will assure thee of mercie in Christ And if thou be secured of that what needest thou to feare What can be terrible or dreadfull vnto thee The more Wiâ—e Iust Potent thy friend 〈◊〉 will it not the more comfort â—hee Reioyce thee And is not El-shaddai the Lord of earth and heaven thy fast friend Thy everlasting Father Let them then feare who haue cause For thou hast none Grow in grace and thou maist goe thorow the world as a man whose minde is in a deepe studie Like Ahimahaz who had speciall hast of a waightie businesse gaze on nothing heare nothing 1. Cor. 7.30 31. vse it all things in it as though thou vsedst them not Thy conversation shall be in heaven thy thoughts on him who is invisible Phil. 3.20 that never man saw and lived And having as Peter past the first and second watch thou shalt come to thy selfe in the presence of God Acts. 12.10.11 where is fulnesse of ioy Psal 16.11 al variety of pleasures at his right hand for evermore O thou who readest hearest these lines binde them to thee thinke often on them And till thou be stronâ— in Grace which is in Christ Iesuâ— let them never depart from theâ— Now if all that we haue said caâ— not allure thee I say no more vnto thee but wish when it is too late thy carelesse neglect of graces increase may not repent thee Whereas our Apostle exhorts to grow in grace vers 5.6 more is included then mentioned For what in the first chapter in particulars he named Gen. 3.2 and 4.20 here in the bulke are comprehended And as a tree is for trees chaâ—et for charets Psal 78.2 parable for parables So is Grace put for al the gifts of the spirit Mat. 13.35 Whence it will follow that Doct. 3 An increase of all graces is required of Gods children Name what grace you will and an augmentation is required vrged Rom. 1.17 1 Thes 4.10 Eph. 4.15 Are not the Romanes incited to grow in faith The Thessalonians in loue And the Ephesians in all things Paul in other places calls for it prayes for it Iude. 2. So doe his fellow-Apostles in their Epistles Reas 1 For is there
consisteth in Doing Suffering The Law after mans fall exacted a double debt the one in that it was not obserued the other for that it was transgressed Wherfore Christ our Saviour must not onely by his actiue obedience discharge the principall but by his passiue giue satisfation also for the forfeiture And hath he not wrought this great worke for vs Is not his Sufficiencie brought into act For Iesus is dead risen againe 1 Thes 4.14 hath fulfilled all righteousnesse and fitteth at the right hand of God to make intercession for vs. 1 Ioh. 2.1 When he sayd it was finished it immediatly was finished For the debt is discharged the paiment accepted the bond cancelled and the Quittance receiued May we not then conclude that Christ Iesus is mans Saviour Man 's I say not the Angels Vse 1 The which serveth first to confute that ancient error of Origen who defeÌ„ded that after fifty yeeres of Iubilees the Divels should through Christ be saved But are they not reiected of God Is not their finall doome denounced Where haue they any promise made to them in the holy letters Were the Prophets and Apostles sent to preach to the Apostat Angels And do they not in that saying Mat. 8 29. art thou come to torment vs before the time manifest despaire condemne themselues Some affirme that this was a Godly error but the least abberration from the truth is a sin And why should any man seeme more mercifull than his maker Vse 2 This also checketh the infidelity of the Iew who denieth Christ Iesus expects another Saviour But where is the tribe of Iudah out of which he should spring The family of David of whose seed he should come Bethlehem wherein he should be borne Ierusalem into which it was Prophecied he shold ride on an Asses foale The second temple in the which he was to be seene Or the Arke of the Covenant that was a reall type of him And what people can those be whom the Prophet hath foretold that for many daies shall be without a King a Prince Hos 3.4 a Sacrifice an Imâ—ge an Ephod and a Teraphim if not the Iewes For of them and none other nation vnder heaven at this season can it be verified They cryed crucifiâ— crucifie h m and let his blood be vpon vs our posteritie and doth not the curse follow them as they wished Who so ignorant but may see it Or incredulous doth not beleeue it Certainely the fell opposition of the Gospell the successe not withstanding it hath and the great portion of the Spirit which is powred on the common people had we no other arguments may seale this truth vnto vs that Christ Iesus is alreâ—dy come 2. Cor. 3.16 and is our onely Lord and Saviour Pray we therefore for this dispersed and despised generation that the vaile may be taken from their eyes and they turned to the Lord. Let vs againe and againe petition the God of all spirits to open their dark minds that they may see him whom they haue pierced mourne as Hadadrimon in the valley of Megiddo returne to their maker that there may be one sheepe and one sheepheard The time was when we were without God without Christ and they remembred vs then in the depth of this their misery let not vs be vnmindfull of them but wish vnfeinedly and continually that Iudah may dwell in the Tents of Iaphet Vse 4 And if Christ Iesus be mans Saviour Let vs all be acquainted with him loue him praise him And place our whole confidence in him Who would be ignorant of such a friend Not affect him of whom he is so much affected Blesse him from whom we receiue all good things And relie on him who is all-sufficient to relieue them that seeke vnto him For whom doest thou keepe the prime of thy affecti ns Is any more worthie of them In whom darest thou fixe thy faith Man Or Angell Who des rues the glorie of this great worke Any but Christ who trode the wine-presse alone And that this doctrin might the more moâ—e thee to exâ—cute all obedience due to the Lord Iesus consâ—der wi h thy selfe what it is to be saued In the Scriptures Salvation hath a sweet sounde it like the nomination of a King carrieth a great Maiestie with it the one other rings a pleasant peale to the soule as Aarons bells did to the eare in the Sanctuarie Marke I pray thee Is it a small matter to be sonne in law to a King Naball made a feast like a King The Corinths did reigne as Kings vnder this word King what is not to be desired comprehended Shall we not heare as much of that we haue now in hand Heare my beloued brethren Lord Thou art my sâ—rength and my Salvation Behold I bring you glad-tydings of Salvaâ—ion Let me now goe hence in peace for mine eyes haue seene thy Salvation Restore me to the formâ—r ioy of thy Salvation But because many hâ—are it fâ—w vndâ—rstand it we wil insist a little to vnfould it Salvation strictly taken Salvation defined is a preseruation from evi l. God first createth then conserveth for a thing must haue a being before it can be saved Non Ens is not incident to perdition damnation For accidents cleaue to reall subiects as the Art of Logicke truly teacheth Conservaâ—ion immediatly succeedeth Creation and gubâ—rnation conseruation For when a thing is it may be conserued And being so governed Now be it person or thing if kept from evill it may be said to be saved Psal 36.6 In this sence the Lord saueth mâ—n beast all crâ—ated things the which are not consumed annihilatâ—d Consider that the evill from the which he saveth is or sinne or punishment And the former is the cause oâ— the latter The evill of sin â—s two-fold â—riginall and actuall both of which Christ hath freed vs from For our depraued nature thorow the powerfull operation of his Spirit by degrees shall be repaired And our actual transgrâ—ssions shall be remitted never laid to our charge Now for the evill of punishment it is manifold some whereof we will mention 1. The principall is the wrath and revenging iustice of God the Father Heb 10 31 into whose angrie hands it is a fearefull thing to fall For his frowning countenance like a pinching frost the tender grasse causeth the whole glorie of man to dye to wither Rom 5.20 But thorow the death of Christ of enemies we are made loving friends 2. A second is the rigour and cruell heavie threat of the mâ—rall law Acts 15.10 a burdâ—n that we nor our fathers were able to beare but being imposed presse vs downe into the lowest depth of the bottomlesse pit Now Christ hath tooke this yoake from off our shoulder Mat. 3.15 by fulfilling all righteousnesse so making peace 3. Another is the rage and implacable malice of the Deuill For our Captaine Christ Gen. 3.15 hath loosed his strong