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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86450	The valley of vision, or A clear sight of sundry sacred truths. Delivered in twenty-one sermons; by that learned and reverend divine, Richard Holsvvorth, Dr. in Divinity, sometimes Vice-Chancellor of Cambridge, Master of Emanuel Colledge, and late preacher at Peters Poore in London. The particular titles and texts are set downe in the next leafe.	Holdsworth, Richard, 1590-1649.; Holdsworth, Richard, 1590-1649. Peoples happinesse.	1651 (1651)	Wing H2404; Thomason E631_1; ESTC R202438	355,440	597

forth and surpasseth all other his attributes it is that that glorifies God most that honours him yea that God himselfe hrnours most His grace and goodnesse appeared in the creation of the world that was a great mercy mercie budded out then but that was not so great a mercy as the pardon of sinne For nullitie though it be farre off from God yet it is nearer God then sinne and iniquity is because that is more repugnant and contrary to his nature it is more to pardon a sinner then to create a world it is more to pardon one sinner then to make a million of men It is over his works of power over his works of justice Justice is seen in punishing of sin God shews his power in that but there is a greater power seen in the pardoning of sinne it is plain His power in executing of justice it is as the strong man but his power in magnifying his mercy is as the stronger man for it binds the hands of justice the stronger man comes and binds the strong man Grace and mercie are the stronger attributes stronger then justice though both be the same in God yet in manifestation it prevailes and exalts it selfe against justice If Gods power be seen in punishing much more in pardoning because mercie conquers justice Besides see it in our selves for a man that punisheth another it argues he hath power over another but he that pardons him that deserves to be punished shews 〈◊〉 ●ee not only hath power over another but over himselfe because pardon is both an evidence of that power that should have been in punishing and of a further power in sparing So the force of mercy is double to that of justice it magnifies Gods power more it is the last act of divine justice the pardon of sinne Therefore in Scripture mercie hath the prerogative above all other attributes in many respects Of antiquity it is older in regard of manifestation we speake still for mercie and love budded out in the creation of the world we speak of the effects of it but justice was not manifested till man had transgressed It was one day older in the manifestation then judgement was then judgement took place when Adam transgressed mercie was before It hath the prerogative of alliance for though the justice of God be himselfe as well as his mercie as all is but one act in God his justice and wisdome and power and merci● all are himselfe yet mercy is his more proper work Therefore in Scripture judgment is called his strang● work I will bring a strange worke that is I will execute justice He calls it a strange worke as hetrogenicall and contrary to his nature he is forced to execute judgement our sinnes compell him If it were not for sinne he would not manifest judgements Though both be naturall yet mercy is more naturall in regard of the effect of it It is nearer Thirdly It hath the prerogative of latitude it hath a greater extent he executes justice seldome and upon some few all men tast of his mercie There is no judgement that God executes but mercie is mingled with it Goe over any that were executed since the beginning of the world still there was mercy in it but there is mercie often manifested when there is no judgement in it Here is the difference judgement is never entire but there is some mercie in it mercie is alway entire and there is no mixture of judgement in it See the effects in regard of extent God saith he will punish to the third and fourth Generation the Fathers upon the Children that is a long time but it is nothing to his mercie I will shew mercie to thousands of generations A thousand Generations is longer then the world shall last For there were but 42. generations from the Creation to Christ a hundered generations is like to be longer then the world shall last yet God will be mercifull to thousands of Generations if it last so long or if not hee will be so for ever a large periphrasis Mercy hath the prerogative of extent It hath the prerogative of honour it honours God more and God honours it more He makes mention by his spirit in Scripture when he mentions judgement and mercie mercy goes first My song shall be of mercie and judgement Mercie and truth are met together still mercie is first God gives it the prerogative Nay usually he mentions mer●●twice for once righteous Gracious and mercifull is God and righteous And at the last day when these two attributes shall be placed at the two hands of God wee shall see which attribute hath preheminence that hath the highest honour to stand at Gods right hand judgement shall stand at his left hand among the vessels of wrath mercy at his right hand among the sheepe and the elect Last of all it hath the prerogative of duration for though condemnation speaking of eternall condemnation and eternall life though condemnation be a line of as great length as eternall life that lasts for ever yet speaking of temporall punishment compared with the mercie of God so we see mercy out-lives justice in all the expressions of it and that by a great disproportion It is a great disproportion between yeares and months In Rev. 11. The holy Citie shall be trodden down 42. months but they shall reigne with me for a thousand yeares Though moneths be not moneths in that place I come not now to examine the meaning of moneths but see the comparison there is mercy for a thousand yeares there is judgement for 42. moneths they shall be troden under foote but they shall reign a thousand yeares It is a greater disproportion that is betwixt weeks and yeares see that in Dan. 9. Seventy weekes are determined for the transgression of my people that I may compasse them with everlasting kindnesse Seventy weeks are determined for transgression God measures judgements by weekes but hee reckons the continuance of his mercy by many yeares by ages by everlasting duration there shall be everlasting righteousnesse Yet further there is a greater disproportion between yeares and dayes yet in Isa 63. The day of revenge is in mine heart and the yeare of my redeemer is come Here is the day of revenge the yeare of redemption The day of revenge is in mine heart There days are years and years are dayes but in the expression of them God exalts mercie that wee may see it hath a larger sphere to move in Yet further there is a greater disproportion between a moment and a yeare nay between that and eternity For a small moment have I corrected thee but with everlasting mercie I will receive thee as it is in Isaiah God threatens to punish for a small moment but his mercy endures for eternity Now to sum it up the Prophet would make them understand thus much that nothing magnifies Gods grace and goodnesse more then the pardon of sinne that they might professe it that they might make it

THE VALLEY OF VISION OR A clear sight of sundry sacred Truths Delivered in Twenty-one Sermons by that Learned and Reverend Divine RICHARD HOLSVVORTH Dr. in Divinity sometimes Vice-Chancellor of Cambridge Master of Emanuel Colledge and late Preacher at Peters Poore in LONDON The particular Titles and Texts are set downe in the next lease 1 Sam. 3.1 And the word of the Lord was precious in those dayes there was no open Vision Habakkuk 2.2 Write the Vision and make it plaine upon Tables that he may run that readeth it LONDON Printed by M. S. and are to be sold by R. Tomlins at the Sun and Bible in Pye-Corner and Rob. Littlebury at the Vnicorne in Little-Britaine 1651. The particular Titles and Texts in the ensuing worke The Peoples happinesse One Sermon on Psal 144.15 Happie is that people that is in such a Case yea happie is that people whose God is the Lord. The Penitents Patterne Six Sermons on Hosea 14.2 Take with you words and turne to the Lord say unto him Take away all iniquity and receive us graciously so will we render the calves of our lips The Sufferers Crowne Foure Sermons on Jam. 1.12 Blessed is the man that endureth temptation for when he is tryed he shall receive the Crowne of life which the Lord hath promised to them that love him The Saints Heritage One Sermon on Psal 119.111 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart Davids Devotion One Sermon on Psal 119.48 My hands also will I lift up unto thy Commandements which I have loved and will meditate on thy Statutes The Vigilant Servant Two Sermons on Psal 123.2 Behold as the eyes of servants look unto the hand of their Masters and as the eyes of a maiden unto the hand of her Mistresse so our eyes wait upon the Lord our God untill that he have mercy upon us The Saints Progresse Two Sermons on Psal 84.7 They goe from strength to strength every one of them in Zion appeareth before God The Guest-Chamber Two Sermons on Luk. 23.11.12 And ye shall say unto the good man of the house the Master saith unto thee Where is the Guest-Chamber where I shall eat the Passeover with my Disciples And he shall shew you a large upper roome furnished there make ready Angels Inspection Two Sermons on 1 Pet. 1.1 2. Which things the Angels desire to looke into TO THE READER HOw eminent an instrument the Author of this Treatise was of Gods glory and the Churches good is unknown to none who in the least degree were acquainted with his person and profitable paines They knew him to be composed of a learned Head a gracious heart a bountifull hand and what must not be omitted a patient back comfortably and cheerfully to endure such heavy afflictions as were laid upon him The more pitty therefore it was that so worthy a man should dye issulesse without leaving any Books behind him for the benefit of Learning and Religion Considering what might be the cause thereof it cannot be imputed to any envy in him as grudging us the profit of his paines one so open handed of his Almes could not be close fisted of his labours for a generall good Rather it proceeded partly from his modesty having the highest parts in himselfe and the lowest opinion of himself Partly from his judicious observation that the world now a dayes surfets with Printed Sermons 1 Kin. 10.21 which like Silver in the reigne of Solomon are not respected by some they are so plentifull whilst they are abused by others who lazily imp their wings with other ●ens plum● wherewith they soar high in common esteeme yet have not the ingenuity with that son of the Prophet to confesse 2 Kin. 6.5 Alasse it was borrowed As for the private notes which he left behind him as Aristotle told Alexander of his physicks that he had written them as if he had not written them meaning that the language was so darke and obscure that few could understand it so his hand was onely legible to himselfe and almost uselesse for a● her Yet that the world might not totally be deprived of his worthy endeavours I trust his pains will meet with commendations in most with just censure in none who being exquisite in the Art of Short-Writing the onely way to retre●ve winged words and fix them to stay amongst us hath with all possible accuratenesse first taken and now set them forth by the permission as I am credibly informed of the Authors best friends to publike view I say possible accuratenesse seeing a candid Reader knowes how to make his charitable allowances in things of this nature It is said of Demosthenes that the best part of his Orations were wanting when they were read because the Orator when uttering them enlivened each sentence word and syllable with a true tone and proper accent in his pronunciation Two best parts then may be said to be wanting in Dr. Holsworths Sermons One because read and not spoken by him the other because not transcribed from his owne copy but taken from his mouth when he preached them as well as Art and industry can performe Indeed when the Mother looked upon the Babe which was laid by her 1 Kin. 3.21 Behold it was not the Son which she did beare But should this glorious Saint take a review of these Sermons as now set forth as he would probably wonder at the alteration of the clothes and dressing thereof not so fine and fashionable yea perchance m●●●t wonder at the complexion and colour thereof not so lively sprightfull and vigorous as he left it yet notwithstanding he would acknowledge an identity of feature and favour and his naturall sympathy would challenge a true relation in the same and owne it for a true off-spring of his owne a weake child but no changling How ever it is a happinesse when s●rviving Authors see their owne workes set forth to their 〈◊〉 contentment Various were the proceedings in Divine providence to two honorable Families the one in Ireland the other in Wales The Family of St. Laurence of Hoath by Dublin Camdens Brit. in the County of Dublin hath for some hundreds of yeares been observed never to have an Orphan or Minor the Son alwayes being of full age before the Fathers death Whereas amongst the ancient Earles of Pembrook for five descents together the Son never saw the Father The felicity of the former Idem in Pembrook-Shire is applyable to those who behold their owne Books perfected and finished in their life times Whilst I read the sad successe of the latter in such whose posthume bookes appeare in this world after their Authors are gone into a better To such books that want Fathers I wish good guardians as I hope this hath not light on the worst of them What remaines but that we wish the Reader all profit by the ensuing Treatise of so worthy an Author equalled by few exceeded by none in our age It

us nearer to Heaven to indeare us more to God to weane us more from the World to make us better to understand God and our selves fort he pollishment of those graces that God hath given us for the attaining of those graces that yet we want and for the perfecting of all For the pollishing of grace and refining it that is one end Were it so that we were all grace and all spirit there would be no triall then There are two conditions of mettalls in which there needs not any triall of the fire One is if it be all gold another is if it be all drosse If it be all gold it needs no purifying if it be all drosse it will not endure it it is not worthy the fire So it is with Christians were we in the World all gold or all drosse there would be no triall if we were all pure mettall all Gold Tribulation and trialls are superfluous in Heaven where the Saints enjoy happinesse and are all pure Gold there is no triall there there is no suffering all is Gold in Heaven On the other side were we all drosse that there were no spirit at all nothing of grace then there would not be the refining triall for chaffe and stubble and drosse are not purified by the fire but consumed annihillate and brought to nothing But since our estate is so as we are all in this condition of mortality that we are part Gold and part Clay Flesh as well as Spirit and there is a mixture of both thereupon for the purging away of the flesh and for the strengthening of the spirit that must be brought to the Touch-stone by the fierie triall of tribulation that the graces may be tryed and the drosse consumed and burnt up Therefore let this be the conclusion You that so much love the pleasures of the World that are so afraid to heare of any day of tribulation remember that he that hath called us to the Crowne hath called us to the Crosse and the first lesson that he reads to us is to take grace with all disadvantages Never look that God will give us grace but make sure of affliction He gives not grace for nothing would you have him give grace and not get the glory of it How should he get the glory of it but by tryall How should he have the glory of patience but for affliction Or the glory of thankfullnesse or of pure love but when his Servants love him most when his countenance is most clouded towards them Their love and thankfullnesse and obedience and patience when is it seene In tribulation Therefore as our blessed Saviour said concerning the Crosse that Christians when they are called must looke for They shall receive in this life an hundred fold with tribulation Be pleased to mark the place He that forsakes Father or Mother or House or Land shall receive an hundred fold in this life How That cannot be in temporalls it must be in spiritualls because one dram of grace is a hundred fold to the World and temporalls Shall we receive an hundred fold that is spirituall abundance What followes With tribulation with afflictions and tryalls If God give a hundred fold in spiritualls it is with tryalls No man puts Armour upon another but for fight the graces of the spirit are the Armour of Christians Take unto you the Armour of God VVhat The sheild of faith the Helmet of Salvation the Brest-plate of righteousnesse the Sword of the Spirit All grace is Armour if God put spirituall Armour on Christians they must looke for a combate when their Armour is on Grace is Armour we must look for the triall of it for the end of all tribulation is triall and the end of all grace that God gives Be content with grace upon any seeming disadvantage it will bring abundance of advantage after That is the first the thing supposed here When he is tried he must look to be tryed The end why God sends tribulations and temptations is for tryall that is the first The next is the thing here expounded or exprest and plainly set downe that is the time when he is tried then he shall receive The Apostle adds this to prevent a Question having made mention of that that makes all hearts leap after the fruition of it the Crowne of life If any man should ask as the Disciples did of Christ O Lord when shall these things be Blessed Apostle when shall this Crowne of life be For this Question it had beene a sufficient answer In due season you shall reape if you faint not In due season you shall have it the time shall come think it not long but that is too generall Then he drawes it downe more perticularly a little Would you know when I will tell you when tribulation is ended when the triall is fully taken when God hath sufficiently refined you and fitted you for Heaven and made you as he would have you to be when you are tried But tell us more perticularly when shall this be After one tribulation It may be not It is with many of us as Florus sayth of the Gaules at the first brunt they would be stout and play the men more then men at the second they would grow feeble So many Christians it may be will endure one course of tribulation and temptation and endure stou●ly but when they meet with another course that shakes them and makes them hang downe the head then they deject themselves Therefore we must not think to have it alway after one tribulation one tribulation is but a degree or preparative to another when God hath fitted us for one we must look for more When then at the second or third or fourth or more No the Apostle sets it indefinitly because he would not goe about to limit God the holy one of Israell you cannot tell whither at two or three or foure but in Gods best time when he thinks fittest when the triall is done when the triall is fully made So this word now it is a word simple here set downe but it stands for a defective word as the Scripture useth such words oft times When he is tried that is thus much when he is throughly tried when he is approvably tried The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he hath endured tribulation so as to get Gods testimony and approbation When with Gods approbation he hath endured tribulation and is thus throughly tried then he shall receive the Crowne That is in briefe thus much then he shall receive the Crowne when he can say with our blessed Saviour I have done the work that thou gavest me to doe Father glorifie me with thine owne selfe then when he can say with St. Paul I have fought the good fight I have finished my course I have kept the faith henceforth is laid up for me the Crowne of righteousnesse When a man is once come to this ●pshot he may look for the Crowne not till he have done his

great reward so any love if it be but little shall have some God will not quench the smoaking flax if it be but a spark of love he will cherrish that If it be lesse then a spark a smoake of love he will cherrish that Yet labour to get abundance it must not be a weak remisse love that is bestowed on God the object is infinite the act must answer the object We must make our love we cannot make it infinite we must extend it as neare infinite as we can come It must not be Amor remissus or Intermissus but perfectus and assiduus True love observe no meane it keeps no measure no bounds can be set to true love the love of God will enlarge and break out more and more We should love him wholly and solely we should love him so as to love nothing besides we should love him so as to love all things in him and for him and without him nothing We should love him with all our heart and soul and mind and strength there are foure things that is to love him with every faculty and with the strength of every faculty If I had foure souls as some Philosophers dreamed that we had 3. all those foure were too little were a man all soul all love all that were too little to be bestowed on God It is a high reach it is true indeed but we need not despaire though it be a high reach it is attainable by us because it hath beene attained by others The Saints before are magnified in Scripture for their love of God We have the same meanes the same helps and motives and the same encouragements If love be wanting as it is very much in the World the reason is because men doe not labour to thrive and grow in the love of God God deprives us of the comfort of the love of himselfe because we have no more love one to another But yet if we will apply our selves to the meanes love is recoverable it is not all dead nor all the sparks of love it may be blowne to a greater flame The meanes are various One way whereby we may profite in the love of God is this to empty our hearts of all carnall love whither it be the love of the World or of our selves There is nothing that stands more betweene the love of God and the heart then carnall Worldly love and above all this doting love of our selves Every man is for himselfe we all seeke our selves and not the things that are Christs sayth the Apostle and we all love our selves and not the things that belong to God it is very rare to be found the love of God in sincerity The reason is the love of our selves is so ingrafted and Printed in our hearts that it cannot be gotten out As he that will take his hand full of Corne must first empty his hand if it be full of Sand or Earth or Gravell So if we will replenish our hearts with the love of God there must first be an evacuation an emptying an expulsing and carrying out of carnall love the love of the great World about us and the love of the little World the love of our selves If any man be a lover of the World the love of the Father is not in him sayth St. John The love of the World and the love of God cannot consist together That is the first step to be taken to love God to put the World out of our hearts and to goe out of our selves Christ therefore gives that rule He that will come after me let him deny himselve He that will love God must unlove himselfe We dote upon our selves we are all for our selves therefore we are nothing for God That is one step to love God When we have emptied our hearts of all carnall selfe-love and Worldly love then there is another meanes to consider with our selves oft to call ourselves to those meditations what those motives are that make God so amiable how much beauty and goodnesse there is in God So much beauty that all the beauty of the creatures even of the Angells further then there is somthing of God in them is deformity to the excellency of God all the glory of Heaven further then it is a reflexion of Gods glory it is nothing to Gods beauty And the goodnesse of God how great it is and how great to us to love us and to love us when we were Enemies and in so great a measure to love us as to give his Son to die for us to love us so much as to prepare a place for us If his love reflect upon our hearts it will beget love againe if we come once to think how much God loves us how will it reflect love back One reason we love him so little is we doe not consider how he hath loved us and how Beautifull and Amiable his presence is When we have brought our selves to these meditations another step is to be frequent and conversant in the word of God it is the lively picture of the love of God There are veines and passages of Gods love and incentives to love him in every part we shall not meet with any peice of Scripture but it will kindle some part of love to God He that would Print love let him Print the Bible in his heart if we converse with the word of God that gives documents everywhere of the love of God That is another step Then the fourth that is the step and ascent of prayer A man cannot love God without divine prayer He that loves God will knock at the gate of love love is not to be had but from the God of love Sayth St. Austin pray if you will get the love of God that he would open the door Prayer will fetch every grace so prayer will fetch love for prayer is an argument of love We cannot have recourse to God in prayer but there will be the flight and ascent of love when any Love-suite is sent to God it is not lost he that begs love begs all Lord that I may love thee How much love will this prayer fetch That is another step to attaine the love of God Then when we have made this step there is one more the oft inquisition that we make into our owne hearts and blame our selves that we love him so little O when a man is offended with himselfe for any thing that is contrary it makes him diligent to attaine it A Christian that knowes what belongs to the love of God how doth he blame and condemne himselfe that he loves God so little That he began to love him so late How doth he grudg that any thing should carry any part of his heart or of his love from God He thinks the love lost that is cast upon the Creature he thinks himselfe a thiefe that he should steale any love from God that we should rob God of our love and obedience

not faith if it faint not love if it decline and wax cold not obedience if it give over not repentance or humility or patience or meeknesse if they have not their perfect work Faith that will hold but that it holds out it is from perseverance Love will take its flight and mount up but that it mounts up to the highest to Heaven it must be from perseverance Obedience will follow after Christ but to hold to the end in obedience to be carried to the full length it 's from perseverance So every grace hath that that is the accomplishment of it from the grace of perseverance Without it as St. Bernard sayth very well neither he that fights can hope to overcome at all or if he overcome and conquer a little he cannot look for the Crowne unlesse he conquer still and goe on There is the second excellency of perseverance The third and principall excellency of perseverance that that more expresly toucheth upon the Text it is the continuation of the motion of a Christian that that keeps a man still going And motion is excellent in every Creature the Creature the more excellent it is the more excellent it is in its motion The Earth that is the lowest Element and the basest moves not at all The Water that is next above the Earth moves but not so fast as the Aire that is above the Water and the Aire though it move faster and more constantly then the Water yet it moves not so nobly and constantly and so fast as the Heavens the celestiall bodies and the Star● of Heaven Take but one instance the Moone hath two motions which shee dispatcheth at once with a great deale of swiftnesse and constancy Let men that are below blaspheme and curse let Dogs bark let the Winds blow let stormes bluster and the Clouds frowne the Moone goes on to finish her course So a Christian if he be of a heavenly temper there will be the motion of the Heavens perpetuity of motion Perseverance makes the motion perpetuall it gives perennity to the motion of a Christian that though a Christian meet with many disc●uragements in the way of piety temptations and tribulations and persecutions yet for all this as the Sun and Moone and Stars he keeps on his motion though wicked men oppose themselves though St. Pauls Dogs doe more then bark though the stormes of temptation bluster and the winds of persecution gather themselves together though Heaven and Earth oppose yet perseverance will carry a Christian strait on his way through all impediments and make him leap over all discouragements it will bring his motion to the end that is the excellency of perseverance That is the first thing if we take the phrase under the similitude of locall motion They goe on Secondly consider it under the similitude of Vitall motion for as I said their going on is their growing on Growth is a vitall motion for properly nothing is said to grow but that that hath life Therefore Scaliger observes there is a great deale of difference betwixt those two words augmentation and extention things inanimate that want life may receive extention and dimension but they are not properly said to grow but things that have life Plants and Trees and living Creatures Growth therefore properly is a vitall motion and that vitall motion is remarkable in Christianity in a spirituall sence there are many words whereby 〈◊〉 Scripture sets out these advances of Piety When it considers us in the way of piety it is called proceeding when it respects the emulations of piety it is called excellency when it respects the operations of piety it is called abounding when it respects our progresse in piety it is called persev●ring when to the state of piety it is called growth And all these there is good reason to be given of them in respect of the severall relations a Christian hath in this World We are viatores in this World we must proceed and goe on We are Work-men in the Vinyard of the Lord we must persevere We are lights in the World lights must excell that is their commendation We are Rivers as David makes the similitude Rivers of God they must swell and abound Christians they are the Babes in Christ that are to come to the stature of spirituall Man-hood being Babes they must grow Of all other expressions those two are remarkable when it is called abounding and growing David useth both these the word of abounding or excelling All my delight is in those that abound or excell in vertue Psal 16. The other word of growth is in Psal 92. speaking of the righteous man He shall grow up as a ●edar in thine house St. Paul makes use of both those words too sometimes he exhorts to grow in grace sometimes to abound and excell Strive that you may excell to the edifying of the Church Alway abound in the work of the Lord. The phrase or word of abounding is a metaphor taken from Rivers Rivers that get encrease by running A man would think a River in continuall motion should doe nothing but spend it selfe and not get but lose but the longer it runs the more accesse of water flowes to it and the further its progresse the greater it is It is little at the head but it is great at the foot the longer it goes on So should a Christian be like Ezekiells waters that at the first were but up to the Ancles and then ascended till they came to the Neck till at last they covered the whole man such is the swelling Spirituall the excelling and abounding in grace The other word of growing is a metaphor taken almost from all sorts of vitalls It is taken sometimes in Scripture from building as a building from a small beginning growes to a great vastnesse and magnitude so a Christian being built on the Foundation of the Prophets and Apostles our blessed Lord being the Corner stone he growes up to a holy Temple in the Lord Ephes 2. Sometimes it is taken from the similitude of Plants and Trees Hosea 14. They shall grow up as the Lillie and as the Vine their Root shall be like Lebanon Sometimes againe it is taken from the similitude of other Creatures in Mal. 4. speaking of righteous men he sayth They shall grow as the Calves of the stall Sometimes it is taken from our selves from the similitude of the growth of the body corporall growth So in Ephes 4. he speaks of Growing up to the fullnesse of stature to a perfect man in Christ As the body first hath seed and then life and then supply of nourishment and then by it it comes to height and stature So it is in the state of grace there is first the seminall being of a Christian in regeneration or the new birth then after come the supplies of nourishment by the influence of grace and receiving the sincere milke of the word after these supplies of nourishment comes this spirituall growth That you may