Threefold Preservative Against Three Dangerous Diseases — William Sclater

Threefold Preservative Against Three Dangerous Diseases · William Sclater

A THREE-FOLD preſeruatiue againſt three dangerous diſeaſes of theſe latter times.

1 Non-proficiency in grace.

2 Falſ-hearted hypocriſie.

3 Back-ſliding in Religion.

Heb. 6.4, 5, 6.

1. For it is impoſſible that they which hauehave bene once enlightned, and hauehave taſted of the heauenly gift, and hauehave bene made partakers of the holy Ghoſt:

2. And hauehave taſted of the good word of God, and of the powers of the world to come:

3. If they fall away, ſhould be renewed againe to repentance; ſeeing they crucify againe to themſelues the Sonne of God, and make a mocke of him.

THIS Scripture was of old peruerted by Nouatians, to the eſtabliſhing of their deſperate hereſie, denying pardon and place for repentance to men falling through infirmity after baptiſme:Ambroſ. de Peniten lib. 2. cap. 2. and at this day, through miſunderſtanding, hath proued the racke of many a weake conſcience: herein Nouatians againſt themſelues, that they thinke pardon cannot be obtained for any ſinne againſt knowledge and conſcience.Bellar. de iuſt. lib. 1. Cap. 14. Hun…ius vbiqu…. Of late it hath bene wreſted to proue, that euen caſt-awaies may be by faith vnited vntounto Chriſt, truely iuſtified: as truely ſanctifi…d as Gods owne children, prepared to g…ory: with this difference onelyonly, permanency of penitency, or recouerableneſſe in the elect, inſtability in reprobates. And with as great confidence, though leſſe probability vrged to proue, that Gods children choſen to ſaluation, called according to his purpoſe, may (at leaſt for a time) fall from the ſtate of grace, loſe iuſtification not onelyonly in foro conſcienciae, and in reſpect of feeling, but euen before God: loſe ſanctification, both in reſpect of exerciſe and meaſure, as alſo the very habit. The more diligence is required of vsus in the vnfolding of it. For the context therefore, it lyeth thus. Cap. 5.12. &c. is ſet downe a ſharpe reproofe of the people, for their non proficiency in knowledge and obedience: that hauing had ſo long time, & plentiful meanes of bettering themſelues in grace, they ſtill ſtucke in the rudiments, and very elements of Chriſtian Religion. In this Chapter verſe 1. is an exhortation to greater progreſſe: Let vsus be led forward to perfection. The Argument perſwading it, is layd downe in this text, taken from the danger of ſtanding at a ſtay: for hereby they hazard themſelues to vtter Apoſtacy and falling from grace receiued. And how fearfull that ſtate is, it here ſhowne, euen deſperate and paſt recouery: wherfore to auoide it, they muſt haſtē to perfection. In forme thus, If by not proceeding we incurre dang r of reuolting, then muſt we be led forward to perfect…on. But the firſt is true. Therefore &c. The propoſition is omitted, and in ſtead thereof, the proofe is ſet downe, verſe 4.5.6. The aſſumption taken for granted: the concluſion expreſſed, verſe 1.

Before particulars be preſſed, ſuffer a little to cleare the text from gloſſes of Nouatians, and others. What their hereſie was, is not hard to collect from Saint Cyprian, Auguſtine, Epiph. lib. 2. cap. 59.Epiphanius, & others. Epiphanius moſt briefly thus expreſſeth it: Men falling after baptiſme can neuer find mercy or pardon with God. The mitigations that ſome hauehave ſought out of Ambroſe & others, I meane not to ſi…, all being in the iſſue equiualent. What they ſpeake of de…ying penance and pardon by the Church, was a meere ſhift and euaſion, whereto they were driuen by force of argument: beſides that, the Lord ordinarily binds and looſeth by Miniſteriall power of the Church. Now I hold it a good rule for iudgement of expoſitions, that is ordinarily giuen by Diuines: where we find a ſence croſſing any truth, taught in plaine texts of Scripture, of it wee may ſay, it was neuer the ſence intended by the holy Ghoſt. Being we now this gloſſe and inference to this touch.Cyp. Epiſt. lib. …. Cap. 2. & Epiſt. ad Nouati. Aug. t…m. 4. d… vt …q. mixt. Pſa. 89.32.33. Saint Cyprian and Auguſtine thus re…ſoned againſt Nouatians, from plaine texts of Scripture my purpoſe is not to recite their word…, leſt I waſte time. Their reaſons are theſe. Firſt, from the promiſe of God made to Dauid, (perhaps with referen…e to Salomons fall) If any ſinne, I will viſit with the rod, but not remooue mercy. Secondly, from the nature of GOD in compariſon to earthly parents: was there euer father found ſo void of fatherhood, whō the teares of a penitent prodigall hath not made to melt, and that hath not embraced the humbl… ſubmiſſion of the moſt graceleſſe ſonne?Mal. 3.17 Pſa. 103.15. Iſa. 49.25. I will ſpare you, as a father ſpareth his owne ſon: as a father hath compaſſion on his children ſo the Lord on them that feare him. If any father be ſo obdurate, can a mother forget her child, and not hauehave compaſſion on the ſonne of her wombe? Though they ſhould forget, yet will not the LORD forget his. Thirdly, from examples of GODS dealing with his children repenting; Dauid, Peter, Iſraelits. 4. From the fact of God inuiting to repentance ſuch as were fallen. The Church of Epheſus fallen from her firſt louelove; Apo. 2.4, 5, 20, 21.of Thyatyra, that had committed fornication, and eaten meats ſacrificed to Idols, ſuffered Iezabel to teach and to deceiue: yet are inuited to repentance: ſhall we ſay, and not promiſed pardon? Miſeranda fraternitatis irriſio, ſaith Cyprian. Cyp. Epiſt. lib. 4. cap. 2.Oh miſerable mockage of the brethren, thus to inuite to practiſe and deny the fruit of repentance; As if a man ſhould ſay to a huſbandman, Go to, vſe thy beſt ſkill and paines in tilling and manuring thy ground, ſow thy ſeede: but harueſt looke for none. He blunts the edge of induſtry, through deſpaire of recompence.Veniam negando incentiuum auferūt penitentie. Ambr. de Penit. lib. 5. Cap. 1. And by denying pardon, theſe take away the greateſt incitemēt to repentance.

For this Scripture know wee, there is Lapſus (falling,) and Prolapſio (falling away:) the place not vnderſtood of particular ſlips, but of vniuerſall relapſing to a courſe of impiety.

See we now the ſecond inference, and in the ſame order examine the gloſſe. Reprobates (they ſay) may be iuſtified, ſanctified, what not, except ſaued? Behold a monſter in Diuinity; that euer reprobate ſhould be iuſtified in Gods ſight,Cata doran cata diatheſin cata meros. or truely ſanctified by his Spirit! It is true, ſomething they may hauehave like it: ſo like, that themſelues and others may thinke them ſanctified. Secondly, a diſpoſition & preparation that way they may attaine. Thirdly, ſome parts of it they may partake:Rom. 8.30 1. Pet. 2.2 2. Theſ. 3.13. Ioh. 17.9.19.10. &c. 11.27.28. Poculum immorcalitatis, quod confectum eſt de inf…rmitate noſtra, et virtute diuina, habet quidem in ſe vt omnibus proſit: ſed ſi non bibitur, non proficit. Aug. ad artic. ſalſo impoſ. Art. 1. but to be iuſtified in Gods ſight, or truely ſanctified, and yet be reprobates, theſe are aſ…ata (me thinks) in Diuinity: for, 1. iuſtification & renouation depend vponupon election: and they are termes conuertible, elect and ſanctified; ſanctified & elect. Secondly, what mad man would once dreame, that they can euer be iuſtified by Chriſts bloud, for whom he neuer intentionally ſhed it? We hauehave a diſtinction of ſufficiency and efficacy: ancient I confeſſe and true. The ſaying of Auguſtine is moſt true: The cup of immortality that had its confection of humane infirmity and diuine power, hath in it ſufficiency to benefit all; but if it be not drunken, it profits nothing. But what is this to the queſtion? The queſtion is touching the intention of Chriſt, in laying downe his life for a price of redemption, and of God the father, in ſending his Son into the world, whether euer he had ſuch a meaning as to ſaue a reprobate: and (me thinks) it is vnconceiuable, that the Lord ſhould from eternall decree not to hauehave mercy, & yet ſend Chriſt into the world with purpoſe to ſaue a caſt-away. Beſides, I hold it a true poſition, that for whom Chriſt merited remiſſion of ſinnes and the fauour of God, for him alſo he merited the donation of the Spirit, and the grace of perſeuerance, theſe being all equally parts of his purchaſe. Thirdly, who can imagine an influence of grace from Chriſt the head, where is not reall and true vnion with him? and who will vndertake to proue, that euer reprobate is vnited vntounto Chriſt, fith hee lacks firſt, bond of vnion, the Spirit; ſecondly, inſtrument of vnion, liuely faith; thirdly, fruit of vnion,Ioh. 14.17. Act. 13.48. Ephe. 5.23. Ioh. 17.21.22. euerlaſting life. It is true, that Chriſt is head ouer reprobates in reſpect of eminence, not ſo in regard of influence. And the gifts they partake from Chriſt, they hauehave from him as a rich Lord adorning his Church; not as members of his body, by deriuation from the head.

As touching this text, ſome gifts are here mentioned, illumination, &c. but not ſuch as neceſſarily imply renouation by the Spirit. The maine is wanting, viz. renewing of the heart to vnfaigned louelove of God in CHRIST, which I could neuer beleeue to be in a reprobate.

As to the third inference, that Gods elect children called according to his purpoſe, may loſe righteouſneſſe, ſanctification, &c. that is more improbably deduced out of this text, then eyther of the former. I will not trouble you with thoſe vſuall diſtinctions of reality, and ſence habit & exerciſe, ſubſtance and meaſure. Their meaning is, that euen ſuch may wholly loſe Gods fauour, righteouſneſſe, ſanctification for the time. Now ſurely if this were ſo, yet this text of all others is moſt impertinently alleadged to that purpoſe, no place affoording plainer proofe of their vninterrupted abiding in the ſtate of grace. For thus I reaſon: It is impoſſible for any man enlightned, &c. and wholly fallen from grace, to be renewed by repentance: and ſhall wee ſay, it is impoſſible for an elect child of God to riſe by repentance? Then ſure it were poſſible they ſhould neuer be ſaued,Mat. 24.23. but not poſſible that Gods child ſhould be deceiued ſo, as to faile of ſaluation. It remaines therefore that they neuer fall wholly from grace receiued. What needs more proofe?1. Ioh. 3.9. 1. Pet. 1.23. 1. Cor. 1.8. The ſpirit is in them ſemen manens & immortals. Immortall? why ſo? Forſooth (according to theſe mens glozing) becauſe dying, he reuiues. A ſtrange gloſſe, nay rather, becauſe he neuer dyeth in them: for ſo we ſay, the ſoule is immortall, becauſe it dyeth not; the body mortall, though it riſe againe. Shall I adde more reaſons? take theſe from the actions of God. Firſt, confirmation, and eſtabliſhment in grace eos telous, vntounto the end, without interruption.2. Theſſ. 3.3. 2. Cor. 12.9. 1. Cor. 10.13. De Nat. et dig. An…. di. Cap. 6. 1. Ioh. 3.9. Secondly, liberation frō euills, by preuention: in euils, by ſuſtentation: out of euils, by giuing iſſue.

Would you hauehave the iudgement of Ancients? I confeſſe they write (moſt of them) doubtfully in this point: yet who ſo deſires their ſentence, let him read what Auſtine hath De bono perſeueranc. ſoundly for this purpoſe: and Bernard (if that booke were his) de Nat. et dign tate Anidiui. alledging to this purpoſe the place of Iohn: Hee that is borne of God, ſinneth not, &c. Becauſe, ſayth he, ſuch a man patitur peceatum, non facit: & preuenting that obiection from the fals of Dauid & Peter: of Dauid thus, Charitatis in eo nequaquam facta eſt abolatio, ſed quaſi quedam ſeporatio. As Chriſt ſpeakes of the woman in the Goſpel, She is not dead, Theo. in Luc. 12.but ſleepeth. And Theophilact thus paraphraſeth the ſpeech of our Sauiour: Quamuis breuitempore concutiendus ſis, habet tamen recondita fidei ſemina: ſi ſolia abiecerit ſpiritus inuadentis, radix tamen …iue…, et non deficiet fides tua. He loſt his leaues, not his roote.

Lyra. ad locum.For this Scripture ſome thus anſwere: impoſſible, that is, difficult. That good father Latimer much pleaſed himſelfe in this euaſion. And it is true, that impoſſible with Ariſtotle hath y^t acceptation; but to my knowledge Scripture neuer ſo vſeth it.Amb. de pen. lib. 2. Cap. 2. S. Ambroſe a little otherwiſe; impoſſible to mā, not to God: that is, impoſſible it ſeemes to vsus to obtaine, yet poſsible through Gods gift:Heb 10.26, 27, 28. but neyther doth Ambr. himſelfe ſticke to this anſwere, & the Apoſtle in another placed, ſerves the weaknes of it. Some thus: ſupp…ſitio…s are no poſitions. And its true, that copulatiues ſomtimes hauehave force of conditionals. 2. Pet. 2.But ſaint Peter plainely affirmes a poſſibility of reuolti…e▪ and I thinke we may yield, theſe words are no empty bugbeares to aff…ight vsus with all, but ſuch as intimate a poſsibility of reuolting: for ſome men, no queſtiō for ſome enlightned &c. for none truly regenerate. And we ſhall a…on heare, that none of theſ… graces … true renouatiō by the Spirit of God. Thus much in the …o…rim for clearing of the text.

Let vsus now ſee the particulars of it. They are chiefly theſe three. Firſt, neceſſary of proficiency. Secondly, progreſſe of a Reprobate. Thirdly, peril of Apoſtacy. For the firſt,The firſt particular in the text. Let vsus be led forward to perfection; For it is impoſſible, if we fall away, euer to be renewed to repentance Fulminat, me thinks, non loquitur His words are not words, but thunderbolts to rouze … beck…; taking it for granted, that there is no medium, … ſeeming ſufficiency & certayne Apoſtacy, videt ſcalā Iacob, ſayth Bernard: et in ſcala Angelos, Iacob in a viſ on ſaw a ladder, & on it Angels:B…rnar. epiſt. 255. where was none ſeene ſitting or ſtanding ſtill: but all eyther aſcending or deſcending: to giuegive vsus to vnderſtand (Its Bernards gloſſe) that in the ſtate of this mortal life, there is no meane betwixt profection and defection: but as we ſee our bodies alwaies on her growing or decreaſing, ſo muſt the Spirit alwaies either better it ſelf, or be impaired. But what though the…e be defect ōs? Beloued, me th…nks, we ſhould … e… ble at the mention of them. Its impoſſible that … ſuch men ſhould be renewed. Behold a moſt miſerable condition. It had bene better neuer to hauehave knowne, then knowing to turne backe. There is no ſinne done in ign…rance before calling, but is capable of pardon: Paul▪ blaſphemy,2 Pet. 2.21. Manaſſes his cruelty, Abrahams idolatry, Mary Magdalens adultery. But for Apoſtacy, that is a ſinne irrecouerable, no place for pardon or repentance: God in his iuſt iudgement giuing ouer to hardnes of heart, & impoſſibility of repentance.

Let me adde one other reaſon. Its an vndoubted character of all graces, where they are in ſoundnes, that they are growing.1. Pet. 2.23. Ezek. 47 If you hauehave taſted how ſweete the Lord is, there will be a deſire to increaſe more and more. There iſſues from out the ſanctuary waters, euen the waters of life: ſee their encreaſe. Firſt, to the uncles, then to the knees, then to the loines, afterwards a riuer that no man could paſſe: The trees growing by this riuer, that bring foorth new fruits according to their moneths. What ſhould let to interprete, not onelyonly of the progreſſe of the Goſpell, but of the efficacy of Gods Spirit in the hearts of his children? And for particulars,Rom. 1.17. Clem. ſerom. log. …. ſearch and ſee whether there be any grace ſound that growes not. From faith to faith, ſaith Clemens: The Apoſtle ſeemes to ſpeake of a double faith, or rather indeed of one, but increaſing continually, euen to perfection. Infinite might I be this way: wherefore if eyther wee would preuent the danger of Apoſtacy, or prouide for our preſent comfort by aſſurance of ſoundnes, how needfull is it to be led forward to perfection?

Aug. de verb. Apoſtol. Ser. 5.GiueGive leaue then to exhort with S. Auguſt. ſemper adde &c. Be alwaies adding, alwayes walking, alwayes profiting. And in any caſe take heed how we take a ſtand in this holy way of the Lord, or euer admit of one thought of going backwards. Lots wife, euen for caſting an eye backe towards Sodem, became a piller of ſalt, an euerlaſting monument of Gods wrath vponupon Apoſtates. The vices then here noted, are: Firſt, ſtanding at a ſtay. See Heb. 12. And let me apply it to theſe ſlowback times. Vbi ſunt, ſaith Bernard, qui deſcere ſolent, …et. vbi ſupraſufficit nobis? &c. Where are they that ſay we hauehave enough, we will be no better then our fathers? O monache, non vis proficere? Non Vis ergo deficere? Nequaquam: What then? Where I am, I will hold my ſelfe. Nec peior fieripatior, wee melior cupi…, &c. Beloued, he could not hauehave ſpoken fitlier to the ſtate of theſe times: Nee peior fieri patior, nec melior cupio. Would God it were not the Embleme of our Church. But I leaue this Polypus, & come to our people.

Marueilous hath God bene in his mercy towards vsus in this kingdome, granting vsus meanes of knowledge, ſuch as our fathers deſired to inioy, but could not inioy them. And as Paul ſpeakes of this people, for the time we might hauehave bene teachers: and would God it were not ſo, euen in congregations where the word hath bene moſt plentifully preached, that they had neede to be taught againe the very firſt principles and rudiments of Chriſtian Religion. I will tell you ſtrange things, yet true; in places where the Goſpell hath long bene taught, are people notwithſtanding found ſo groſſely ignorant of Chriſt Ieſus, that they know not eyther what he is, or why ſent into the world, what he wrought to procure redemption, or how they may be partakers of him. Neyther need we wonder there ſhould be weakenes, where is ſo groſſe ignorance, after ſuch plentifull inſtruction.

What then ſhould be the reaſons,Impediments of proficiency of this ſo little or no bettering in grace? One is, Opinion of ſufficiency, Semper tibi diſpliceas, ſayth Saint Auguſtine. No maruell, if there be ſo little care of proficiency, where there is ſo proude a conceit of perfection. I ſtriue forward to perfection, Phil. 3.13ſayth the Apoſtle; what was his ſpurre? Opinion that he was not perfect. A ſecond is, Comparing of our ſelues with inferiors or equals, where yet meanes of bettering are not equall. Our fathers with their modicum (ſay ſome) were ſaued; why not we? I will tell you in few words, where men commit much, Luk. 12.48. Pro. 4.18.they expect the more; where leſſe committed, leſſe is expected.

Proceed we, The way of the righteous ſhineth as the light, that ſhineth more and more to the perfect day. It was a wonder in Ioſua his time, that the Sunne ſtood ſtill: a greater,Ioſ. 10.13. 2. Reg. 20 11. Gal. 5.7. Apoc. 2.4. which befell in the dayes of Hezekiah, when he went backe ſo many degrees. Strange, that our Church ſhould ſtand at a ſtay; more wonder (me thinks) and horrour alſo, that ſhee ſhould go backward. You did run well, (ſayth the Apoſtle) who did let you? I hauehave a few things againſt thee, that thou haſt loſt thy firſt louelove. Me thinks, when I but mention theſe things, we ſhould iudge our ſelues the people here meant. For, what is become of that ancient deteſtation of Antichriſt, and his corruptions? while we begin to thinke, we may ſeparate too farre from Antichriſt, as Antichriſt; and to ſtudy (as ſome to-fore) compounding of the two Religions:Caſſander when as ſoone ſhall we compound light with darknes, Chriſt with Belial, as CHRIST with Antichriſt, Gods pure worſhip with Popiſh ſuperſtition. Shall I adde this one particular further? let it not be offenſiue. Time was, when we knew to put difference betwixt profeſſed enemies, and friends to vsus in affection, though peaceably diſſenting from vsus in ſome ſmall poynts of iudgement. And then ſeuerity ran her courſe againſt the greateſt and moſt Capitall enemies. How is it now, that Iuſtice knows no epiegcegan towards friends, & is ſo full of conniuence towards obdurate enemies? Me thinkes yet, the ſword of Magiſtracy, ſhould be diſtomos, two-edged; & if it pearce ſo deepe as the fleſh, and bones of friends, it ſhould bee ſheathed in the bowels of vnreconcileable aduerſaryes.

1. Theſſ. 5.13. 1. Tim. 5.17. Mortmaine.Let me come now to our people; That ſingular louelove to Miniſters, for their works ſake, what is become of it? that double honor for them, that labour in the word and doctrine? Moſes of old was faine to proclaime a Sufficit, and ſtatutes were once made with vsus to reſtraine ouerlauiſh contribution. Thoſe were the times of giuing, theſe are of withdrawing. And (brethren) at y^t firſt riſing of the Goſpell amongſt vsus, how did the kingdome of heauen ſuffer violence? The word of God was precious in thoſe dayes. 1. Sam. 3.1.As the Iſraelites when they firſt ſaw Manna, cryed out in wonder, Man-hu: what is this ſo excellent food, that the Lord hath vouchſafed vsus? ſo we of the Goſpell, admiring the rich grace of God, that began to ſhine vntounto vsus in the face of IESVS Chriſt. How are we now ſated with the plenty of it, and cry out contemptuouſly, Nothing but this Manna, The world peſtered with preaching▪ To ſay nothing of that temper, which many of vsus begin to hold euen in Moralities; and to be halfe perſwaded, there may be, Virtutis nimium, too much precizenes euen in morall dutyes, and abſtinence from euill. But leaue we theſe vlcers, & come to the ſecond thing in the text.The ſecond member of the text. The firſt ſtep of a Reprobate. The progreſſe of Reprobates, for ſo I iudge it, becauſe their fall is without recouery. Their degrees are fiue, Firſt, Illumination, that whereas naturally men know not the things of GOD, nor can know them; walke in the blindneſſe and vanity of their minds, embracing errour for truth, darkeneſſe for light, the Lord thus farre vouchſafeth grace euen to Reprobates, that they ſee and acknowledge the truth of Religion, diſtaſte errours, diſcerne, acknowledge, approue that which is truth in Ieſus Chriſt. That Caſtawayes go thus farre, Peter playnely affirmes, ſpeaking of ſome men,2. Pet. 2.18, 20. cleane eſcaped from thoſe, that are wrapped in errours, who yet are intangled againe and ouercome. What need many inſtances? Come not very Reprobates in the laſt day profeſſing, that they hauehave prophecied in Chriſts name? Mat. 7.22 Mat. 10.1and was not Iudas, as his fellowes, inſtructed in the truth of the Goſpel, when diſmiſſed with the reſt to preach the Goſpell? I might be infinite this way.

How then is knowledge by our Sauiour made a pledge of eternall life? Ioh. 17.3. Anſ. Knowledge of God in Chriſt, admits ſundry differences, according to Meaſures, Mannor, Efficacy. Firſt, there is a confuſed knowledge of Chriſt; much like that light,2. Pet. 1.9 Mu…paxontes. which men poare-blind hauehave of things farre diſtant. Such for the moſt part is the knowledge of Reprobates. To heare how fluently thoſe men can diſcourſe of the ſecrets of Nature, how diſtinctly they vtter things, which naturall reaſon apprehends, it many times breedes admiration in the mindes of the hearers. But when they come to ſpeake of the myſteries of Religion, alas, how confuſedly tumble they out their little or no apprehenſion? that eueryevery man may ſee they are but ſmatterers in the ſecrets of Chriſt. The knowledge of Gods children is much more diſtinct.

Secondly, there is a generall knowledge of CHRIST and Redemption by him wrought; and there is another particular. In generals ſome caſtawaies go farre, perhaps beyond the Elect children of GOD. But to Iobs knowledge neuer came Reprobate.

I know that (my) Redeemer liueth. Iob. 19.25. Gal. 2 20 Pſ. 66.16. Phil. 3.10to Pauls neuer, Chriſt loued (me) and gaue himſelfe for (me.) neuer to Dauids, I will tell you what he hath done for (my) ſoule. Thirdly, there is a Knowledge conſiſting in Theorie; there is another which is ioyned with ſence and experience; when we know and feele the power of Chriſts death,Phil. 3.10 and the vertue of his reſurrection. In the Theoricall excell the wicked, not ſo in the Experimentall.

Laſtly, there is an Idle and vnfruitfull Knowledge; there is againe a Knowledge that is mother of holy obedience. 2. Pet. 1.8 1. Ioh. 3.3And this diſtinct, particular, experimentall, practicall Knowledge is that, that vndoubtedly accompanieth ſaluation.

Let me apply it thus to theſe times, full of ſcience, voyd of conſcience; wherein how many bleſſe themſelues in this that they know, and yet know not, in what poynt of knowledge they out-ſtrip a Reprobate? Try thē the light which is in thee, whether it be more, then may be in the children of darkneſſe. For which purpoſe, to the former diſtinctions adde alſo theſe two characters. Looke firſt, If Humility be ioyned with Knowledge. Knowledge (vn-ſanctified) puffeth vp the heart,1. Cor. 8.2 and makes it ſwell with contempt of our Brethren. Now would God there were not too euident footſteps of this vncharitable deſpiſing our brethren! How are our papers ſtuffed with contemptuous ſpeaches of them? Engliſh diuines, Nouices, Abecedaries in diuinitie, are now the beſt ſpeaches we can affoord our fellow-labourers, perhaps leſſe trauelled in the Ancients than our ſelues, yet as fruitfull in their miniſtery, as they, y^t to them ſelues ſeeme greater Clearks. Alas (beloued) who hath ſeperated thee? or what haſt thou, which thou haſt not receiued? eyther what piety teacheth, to vpbtaid with Ignorance thoſe, who hauehave not reached to thy meaſure of ſcorning Knowledge? Ignorance (if any) would be pitied, not inſulted ouer, eſpecially in Brethren.Pro. 10.21. Conſider ſecondly, whether there be in thee a deſire of Communicating. The lips of the Righteous feed many, ſaith Salomon: and againe,Pro. 15.7. The lips of the wiſe ſpread abroad Knowledge▪ & knowledge, where euer it is in ſoūdneſſe, is as new wine in veſſels deſirous of vent. What then may be thought of thoſe Seraphicall Doctours (as they would ſeeme the onelyonly Gnaſticks of theſe times, for whoſe profound learning, no one ſoule can ſay he is the better?

But I haſten to the next ſtep.The ſecond degree. HaueHave taſted of the heauenly gift. To omit the coniectures of others: This heauenly gift I take to be Ieſus Chriſt, with thoſe treaſures of wiſdome and righteouſneſſe, which the Lord hath ſtored vp in him, and tenders to eueryevery of vsus to be receiued by the hand of faith. If thou knoweſt the gift of God, and who it is, that ſaith vntounto thee, &c. Ioh. 4.10. Theſe latter words ſome take exegeticos, intimating that this gift, noted with that exoke, is Chriſt Ieſus himſelfe, made to vsus of God, wiſdome, righteouſneſſe, ſanctification, and redemption. Compare herewith Rom. 8.32. This then is the thing, which the Apoſtle affirmes, that euen Reprobates attaine vntounto; viz. An ouerly apprehenſion of the excellency of Chriſt Ieſus, and the bleſſed eſtate of thoſe, that are made partakers of him by faith: they may ſee, what is the comfort of remiſſion of ſinnes; of a conſcience ſprinkled with y^e bloud of Chriſt; of free acceſſe with confidence to the throne of grace. As Agrippa hauing heard Paul deliuer the ſumme of the Goſpell, the humiliation and glorie of Chriſt, the benefits thence accruing vntounto vsus, as one rauiſhed with the excellency of theſe things, cries out:Act. 26.28. Almoſt thou perſwadeſt me to be a Chriſtian. And Balaam, that wretch, beholding the bleſſed eſtate of Gods people, deſirous to partake with them in happines, paſſionately thus prayes: Oh that my ſoule might dye the death of the righteous, Num. 23.10.and my latter end be like his!

What is then the difference, betwixt the ſweetneſſe, which Gods children find in Chriſt, and that which the Heires of perdition apprehend? Anſ. A child of God, ſeeing the excellency of Chriſt Ieſus, values him at ſo high a rate,Scobala, Phil. 3.8. as that for winning of him, he accounts all things dung and dr…ſſe, what euer profit it loſe him, what euer trouble it gaine him, he ſtriues as for life and death to be partaker of him. Ep…ſt. 1. ad Iſehodor.That pious cruelty, Saint Hierome ſpeakes of, you ſhall ſee in him; If father, mother, wife, children, any thing lye in his way to hinder him from Chriſt he treads all vnderunder foot for Chriſts ſake, and loues not life vntounto death, hauing once taſted of the ſweetneſſe of his bloud, deſires to drinke deeper of it, yea though much bitternes of the Croſſe be therewithall mingled. With Hypocrites it is farre otherwiſe: if wiſhing would winne him, they would not want him: or if together with him they might enioy the pleaſures of their ſinnes, nothing ſhould be more welcome. But to ſell all for Chriſt and his Croſſe, to exchange the treaſures of Aegypt for his rebuke, this is an hard ſaying: no Reprobate can endure it.

The third degree.The 3. ſtep in their progreſſe followeth. Partakers of the holy Ghoſt. Some hereby vnderſtand Renewing: I would beleeue,Ioh. 14.16. Ioh. 4.14. but that Chriſt tells me, He the Renewing ſpirit abides for euer, is immortall ſeed, a Well of liuing waters, ſpringing vp to life eternall. What then is the holy Ghoſt here mentioned? and how farre are they partakers of him? Anſ. What if we vnderſtand it of thoſe extraordinary gifts of the ſpirit, whereof in the hiſtory of the Acts is frequent mention? Learned Interpreters ſeeme not to diſſent. But let me adde ſomething more: Other gifts of the Spirit there are, which Reprobates partake; of kinne (perhaps) to ſanctification, but yet not ſanctification.2. Tim. 1.7. Rom. 8.15. Heb. 12.17. 1. That ſpirit of Compunction and Feare how many Caſt-awaies are poſſeſſed withall, howling euen with the voice of Dragons for their ſinnes, as cauſes of that horrour wherewith their Conſciences are ſurpriſed? 2. Out of this Feare flowes an excellent meaſure, Externall reformation and reſtraint; ſo powerfull, as (were it not the Iſſue diſcouers Hypocriſie) thou wouldſt ſweare they were true Nathaniels, right Iſraelites indeed. 3. Yea more then this, A wonderfull ſeruency of zeale for the Lord of Hoſtes. Come with me and ſee the zea e that I hauehave for the Lord, ſayth halting Iehu, 2. Reg. 10. 16. 4. And to conclude) with how many holy motions are ſuch men inſpired? how often heare they that voice behind them,Iſ 30.21. This is the way, walke in it? yea purpoſes alſo conceiued, to follow the ſpirits guidance?

In this point therefore, wherein do Gods childrē go beyond them? Anſ. That alwayes is accompliſhed in the Saints, which S. Paul prayeth for the Theſſalonians; that they are ſanctified throughout; in their whole ſpirit, 1. Theſſ. 5.23.and ſoule and body, and that eſpecially in them is eminent, Their hearts are renewed to an vnfayned l…ue of God in Chriſt Ieſus; ſo that whatſoeuer they do in Gods ſeruice, proceeds frō this fountaine, LoueLove of God in Chriſt, 2. Cor. 5.14.

Followeth their fourth ſtaire.The fourth degree. Luk 2.10. Rom. 10.15. HaueHave taſted of the good word of God. I like that expoſition. The good word of God, that is, the Goſpell, that tidings of good things, and great ioy to Gods people. For herewith are the wicked affected euen to reioycing. They receiue the word with ioy, Mat. 13.20.

Now (briefly) the differences betwixt them and Gods children in reioycing are theſe. 1. Grounds of ioy in the Reprobates, are carnall; deepe myſteries, things nouellons and rare much affect them, as Athenians, Act. 17.20. Mar. 12.37. 2. Miſunderſtanding: the promiſes rauiſh them, the Conditions are diſtaſtefull; Reſtraints vncomfortable. As to malefactours in priſon, the tydings of a generall pardon after a Parliament, how welcome is it? the preface eſpecially runnes merrily; It pleaſeth the King of his mercifull inclination, to pardon all faults, and offences. But when the reſtraints come in the after-clauſe, Except murther, Treaſons, and Burglaries, &c. how is all that ioy turned into mourning, and murmuring at the grace of the Pardoner, from which they are excluded? 3. This ioy ariſeth ſuddenly, like a flaſh of lightning:Mat. 13.20. Incontinently (ſaith our Sauiour) they receiue the word with ioy. Whereas neuer was child of God ſuddenly brought frō Hell to Heauen, from the diſcomfort of a wounded conſcience, preſently to reioyce in the Goſpell. 4. As ſuddenly wrought, ſo as ſuddenly and irrecouerably loſt; whereas the ioy of the Saints is durable, Ioh. 16.22. 5. This ſweetnes once taſted by a child of God, by an heart ſeaſoned with grace, ſo affects them,Pro. 23.23. that all things are ſooner parted with then the Goſpell. An Hypocrite likes well of the word, ad haras vſque, till it touch him in his earthly profits▪ howbeit, rather then the ſ…ine ſhould periſh, Chriſt himſelfe ſhalbe entreated to depart out of their Coaſtes, Mat. 8.34.

The laſt degree. Caieton ad locum.The higheſt pitch, they can reach vntounto, remaines. Taſted of the powers of the world to come. Caieton (me thinkes) well aymes at the meaning. To taſte of the powers of the world to come, (ſayth he) is, when a man for the world to come, for the future reſurrection, and the laſt iudgement, begins to ſet vp the regiment of the ſoule ouer the body. Thus ſpeaks hee like a Philoſopher, of fleſh and ſpirit. Let me adde ſomething for more diſtinct explanation. Men are ſayd to taſte of the powers of the world to come, when as the meditation of the life to come, beginning at the laſt iudgemēt, works powerfully in their hearts. How powerfull this meditatiō is,Luk. 13.24. we may ſee in many ſeeking to enter, but not being able. Take for inſtāce thoſe poore ſoules in y^e Church of Rome, drunken with the wine of that harlots fornicatiōs. What volū tary macerating of the body, diſtributing their goods, abandoning the world, ſee we in them, and all to purchaſe their heauen? Neuer were the Prieſts of Baal more zealous for their Idoll, then theſe for themſelues, to winne ſaluation. And ſhall we ſay they enter? If any man ſo thinke,Rom. 9.31, 32. I may commend his charity, but ſhall neuer approoue his iudgement. Heare the Apoſtle, Iſrael, which followed the law of righteouſneſſe, attayned not to the law of righteouſnes. Wherefore? Becauſe they ſought it not by faith, but as by the worke of the law.

The application is eaſie. And though I will not ſay, but that ſome man holding iuſtification by workes in theft, may perhaps be ſaued: yet this I think I may be …old to affirme, whoſoeuer holds it in hypotheſi for his owne particular, a Iew, or Infidell may be ſaued as ſoone as he.

What is then the odds betwixt Gods child, and a reprobate in this behalfe? Anſ. A Reprobate makes himſelf the onelyonly or principall terme of his intention in all his performances; nor otherwiſe can deſire Gods glory, then as ſubordinate to his owne benefit. A meere mercenary affection ſhall you ſee in all ſuch: no one thing done of louelove towards God, or with ſincere deſire to glorifie his name. Gods child, though he vſeth meditation of ſaluation as a ſpurre to obedience, yet beholds ſomething beyond it, more to be deſired; that is, That God in all things may be glorified. And if euer the queſtion could come betwixt Gods glory and the ſaluation of his ſoule, whether ſhould be preferred,Rom. 9.3. rather had he be Anathema from Chriſt, then that the glory of GOD ſhould be impeached. Its an excellent ſpeach of Bernard, Bernard. de diligendo Deo. cap. 3.Non ſine praemio d ligitur Deut, etſi abſ que praemit intuitu di…gendus ſit. and againe, Vacua …am que vera charitas eſſe non poteſt, nec tamen mercenaria eſt. And this is the vndoubted character of our adoption, and regeneration to that immortall, vndefiled, and neuer-fading inheritance, reſerued for vsus in the heauens.

Now (brethren) for cloſing vp of this point,Application. 2. Cor. 13.5. giuegive mee leaue to exhort, as the Apoſtle doth; Prooue your ſelues whether you be in the faith or no; examine your ſelues. Hee doubles the exhortatiō, becauſe its a matter waighty, and of moſt difficult performance▪ and Peter, 2. Pet. 1.10.GiueGive diligence to make your calling and election ſure. Beloued in Chriſt Ieſus, its no ſo ordinary a grace, as we commonly imagine, to be aſſured of ſaluation, or adoption. For behold, how many great things euen Reprobates attaine vntounto! Knowledge of the myſtery of Chriſt; apprehenſion of his excellency; worthy gifts of the holy Ghoſt; reioycing in the Goſpell; many powerfull effects of the world to come; and yet are neyther choſen to ſaluation, nor indeed truely regenerate to a liuely hope in CHRIST IESVS. Alas (beloued) how many are there amongſt vsus, boaſting of vndoubtfull aſsurance of ſaluation, that neuer reached to this ſcantling of Reprobates!

I ſay therefore againe, Proue we and examine ourſelues, ſift we theſe deceitfull hearts of ours to the bottome, that we may attaine ſome meaſure of wel grounded aſsurance, that we are the ſonnes of God. Let this alſo be the touchſtone which the Lord ſeemes to commend vntounto vsus. Compare we our meaſure of grace, with that wee find Reprobates to hauehave attained; nor let vsus euer pleaſe our ſelues in any one, till we can ſay of eueryevery one, Herein yet I goe beyond a Reprobate: Thus farre could neuer caſt-away aſcend. What if wee hauehave the knowledge of Chriſt? what if faith, ſo that wee could remoue mountaynes, and want obedience? Can that knowledge ſaue vsus? can that faith aſsure vsus? Behold, euen Reprobates alleadge for themſelues; Lord, Mat. 7.22hauehave not wee prophecied in thy name? and in thy name caſt out Deuills? yet heare their vncomfortable diſmiſſion, Depart from me, I know you not. What though wee hauehave ſeene the excellency of CHRIST IESVS? can wiſh, as Balaam, our ſoules may dye as the righteous? what if we lament, with Eſau? take thought with Iudas, and wiſh our ſinnes had neuer bene committed? yea, what if our outward life be reformed and amended, and actions performed, ſauouring of vprightneſſe and zeale for the LORD? hauehave not Reprobates (I pray you) gone euen thus farre?

Nor let any man ſay, that this is a deſperate and an vncomfortable doctrine; It is ſo, (perhaps) to preſumers, while ſuch: but tends in the iſſue to the greater and ſtronger comfort and conſolation of GODS choſen elect. Hee hath comfort indeed, that hath ſuch as will hold out in the day of their temptation and triall. I neuer liked that Academicall Acatalepſy in this point of Gods louelove and purpoſe to ſaue; for men to hang like meteors in the aire, betwixt Heauen and Hell, doubtfull hope and ſlauiſh feare.Bernard Ep. 190. Academicorum ſint aſtimationes iſtae (ſaith Bernard) quorum eſt dubitare de omnibus, ſcire nihil. Let vsus leaue theſe thinkings to Academicks, whoſe profeſſion is to doubt of all things, and to be certaine of nothing.

They may make men hypocrites, can neuer worke ſoūd and ſincere obedience. We louelove God, 1. Ioh. 4.19. Rom. 5.5.becauſe he loued vsus firſt. And it's impoſſible to louelove him, till we hauehave his louelove ſhed abroad in our hearts by the holy Ghoſt. And let men ſay what they will, that it deſtroyes all care of good life, this yet is the truth; Thou neuer begin reſt to liue well indeede, till thou know,Heb. 11.6. that thou and thy workes are accepted with God, and ſhall certainely bee rewarded. Then runns a man chearefully in the race of Chriſtianity, when he knowes he runnes not at vncertainties. 1. Cor. 9.26.And it dulls the affection in well-doing, while we are ignorant, or doubtfull of our reward. But yet there is another rocke, as dangerous as this, at which many a ſoule makes ſhipwracke; that is, Preſumption. Yea I dare ſay, more periſh by preſuming, then euer did by deſpairing. Therefore I ſay againe with Peter, Bee diligent to make thy calling and election ſure; and know, it is poſsible to attaine aſſurance, but thou hadſt neede bee diligent; God is not prodigall of ſuch graces, as do accompany ſaluation.

The laſt thing remaines; namely, The perill of Apoſtaſy. The third ſpeciall branch of the Text.It's impoſſible for men thus enlightned, &c. and falling away, &c. to be renewed to repentance. Let vsus firſt waigh the termes, Falling, Impoſſibility, Repentance.

Of fallings there are three degrees. 1. Lapſus; particular ſlips, or foiles, that euen Gods ſeruants take in wreſtling againſt ſinne. Secondly, Declinations, or ebbings, (as I may terme them) of GODS grace in their hearts. Thirdly, Relapſing and falling away to a courſe of impiety.

Gal. 6.1.As touching particular ſlips, which Paul calles Paraptomata, we heard before what Nouatians taught, that euen theſe after Baptiſme were irrecouerable. Being preſt with diuers inſtances of Gods Saints, of whoſe repentance we read, as well as of their falles, and with thoſe Scriptures, which teſtifie our common infirmity, and Gods readines to ſhew mercy; at length they begin to reſtraine it to ſome particulars; as 1. Fornication. 2. Idolatry. 3. …eniall of Chriſt in perſecution. Theſe they taught, to be ſinnes of ſo high a Nature, as admitted no pardon, nor poſſibility of repenting. S. Auguſtine thus dealt by inſtance from poynt to poynt.Lib. queſt. de vtroq. teſta. mi…m. For fornication we hauehave (ſaith he) Dauids example. He might hauehave ſayd, for in…e t itſelfe Lot. And leſt any man ſay, This was in the old Teſtament true, not ſo in the new; beſides that (as Auguſtine obſerueth) it is incredible, that in this day of grace Gods mercy ſhould be ſcanted;2. Cor. 2.7, 8. 1. Cor. 5.5. what ſay we of that Inceſtuous perſon, for whoſe reſtoring againe into the Church, Paul himſelfe becomes a Petitioner, and teſtifies, that his deliuery vp to Sathan was to this end, that his ſpirit might be ſaued in the day of the Lord Ieſus?

As for Idolatry, the ſame Father thus reaſons from the Lords fact, inuiting a people deeply ingaged in this ſinne to Repentance, and proclaiming pardon: Quos vtique ad paenitentiam Dominus non horta…etur, (ſaith the bleſſed Martyr,Cipri. ep. lib. 4. ep. 2. ad Anton. and Biſhop, Saint Cyprian) niſi quia poenitentibus indulgentiam pollicetur. The Lord would neuer exhort vntounto Repentance, were it not that he (not onelyonly purpoſed, but) promiſed alſo pardon to them repeating. He might hauehave added, as in other places, the promiſe of God to the Iewes, Ezek. 36.25.

And for deniall of Chriſt through infirmity, how plaine an inſtance hauehave we in the Apoſtle Peter, Mat. 26.denying, yea abiuring Chriſt Ieſus through feare of perſecution, yet brought to Repentance,…mb. de P…it. lib. 1. … 3. and receiued to mercy? And as holy Ambroſe ſpeakes, Numquid eadem eſt cauſa eius qui ſponte negat, et eius quem tormenta inclinauerint ad ſacrilegium, non voluntas? Againe, Vicit eos poera non auertit perfi…ia. Idem ibid. cap. 4.Item, Ipſius Diaboli de huiuſmodi lap is ſi requiramus ſententiam, nonne videtur dicere, Populus hic labits me honorat, cor autem eorum longe eſt a me? Gal 6.1.And what meanes the Apoſtle, to bid Reſtore thoſe that are ouertaken by infi mity, if there be no hope of reſtitution? And the beloued Diſciple, heſe things I write, that you ſinne not; 1. Iob 2.1. Epi t. qua ſupra.but if any ſinne, we hauehave an Aduocate with the Father, &c.

To leaue therefore this ſame Caninam herein, as Cyprian termes it, indeed the murtherer of the Brethren: Sinnes in this queſtion we muſt learne thus to meaſure, not ſo much b… the quantity of the matter, wherein they are committed, as by the greatneſſe of that malice whereout they iſſue. The ſe ves blaſphemy was therfore vnpardonable, not becauſe …laſphemy, but becauſe ex maleuolentia, ſaith Auguſtine iudicially.Aug. vbi ſup.

A ſecond degree in falling, which is alſo recouerable, is that, which I tearmed Declination, or Partiall decay of the graces of God for a time, in reſpect of their ſenſible operation. Hereof read what the Spirit ſpeakes to the Church of Epheſu; Thou haſt left tby firſt louelove, Apoc. 2.5, 6.he meanes that feruour of affection, which before they had euidenced. Yet repent and do thy firſt workes, there is hope of retaining thy Candleſticke.Phil. 4.10. Paul ſaw a winter of the Philippia…s louelove, yet liued to ſee their care ſpring and bloſſom afreſh. And who is there, euen of the moſt perfect, that feeles not theſe ebbings & ſlowings of Gods grace within him? What then is that Falling ſo deſperate, here mentioned? Anſ. It is that totall Relapſing from grace receiued. I cannot in fewer or more pithy termes expreſſe it, then Maſter Iunius hath done before me, thus;Paralel. lib. …. Cap. 6. when as a man falles, 1. Totus, 2. Ex toto, 3. In totum: The whole man in iudgement, will, affections, actions, from all grace, to all impious enormityes. Saint Peter thus, When a man turnes away from the holy Commandement giuen vntounto him, 2. Pet. 2.21, 22.is againe intangled and ouercome, returnes like the Dog to his vomit, and with the Sowe to her wallowing in the mire. The Repentance of ſuch men, ſo falling, is impoſſible.

Impoſſibility is of 2. ſorts: one Abſolute: the other ex hypotheſi. Abſolutely impoſſible it is not, they ſhould be renewed; for what contradictiō implies it? But ſuppoſing the vnchangeable wil of God to y^e contrary: ſo it is impoſſible they ſhould euer repent; becauſe y^e righteous Lord hath determined thus to puniſh their malicious deſertiō.

Repentance.) they may come perhaps ad metamelegan: ſo did Iudas;Sap. 5.4. and if the damned in hell befoole themſelues for impiety, why may not theſe men come to ſuch an after thought-taking, and wiſh, that their ſinnes had neuer beene committed? But to a godly ſorrow and change of their minds, ad metanogan it's impoſsible they ſhould euer be renewed.2. Pet. 2.21. Therefore ſaith Peter; It had bene better neuer to hauehave knowne, then after Knowledge to turne backe: And their latter end (becauſe more hopeleſſe, therefore) worſe, & more diſcomfortable then their beginning, that is, then their ſtate before Calling.

Will you now ſee the equity of this will in God? weigh 1. their fact in it ſelfe. 2. Compare it with y^e courſes of mē, ſuch as we all hold equall. For their fact, They crucify to themſelues againe the Sonne of God, & expoſe him to infamy.

The Scripture vſeth to implead our actions, not ſo much conſidering their euent, which the Lord by his power vſually diſappoints, as waighing our intentiōs, and the nature of our deeds, in themſelues conſidered. Example.1. Cor. 8.11. By thy meat ſhall thy weake brother periſh, for whom Chriſt died. Vnderſtand it not of the euent, but of the Nature of the action. So here, the Lord Chriſt (indeede) riſen from death, now dieth no more, but liueth for euer clothed with maieſty and honour. Yet, for that their facts in themſelues conſidered, are ſemblable to the curſed cruelty of the Iewes, they are ſayd againe to crucify the Sonne of GOD. What? to make Chriſt our pack-horſe for our wilful ſinnes? to fruſtrate (as much as in vsus lieth) the end of his death? to draw him downe againe from Heauen, to make new ſatisfaction for our preſumptuous rebellions? to fill the mouthes of Pagans with blaſphemy of that holy name, after which we are named? What had the Iewes cruelty more execrable in it? Such Miſ-creants, who will not ſay, but they are iuſtly depriued of the benefit of Chriſts ſacrifices and periſh eternally in fearefull expectation of vengeance, Heb. 10.26, 27.and of violent fire to deuoure them? Againe, Compare the Lords dealing with that, which we all coūt equal amōgſt men.

When a man hath ſpent the vtmoſt of his paine, and coſt, and ſ…ill in manuring his ground, hoping to reape benefit by his induſtrious and coſtly huſbandry, yet finds no crop, but thornes and briefs; ſay we not of ſuch ſoyle, that it deſerues not the ſecond paynes of the owner, but to be left as a Deſart, and dwelling for wild Beaſtes? yea, to be accurſed for euer, and deuoted to the fire? And when the Lord hath laboured with ſuch barren hearts, ploughed vp their fallow ground, ſowne the ſeedes of eternall life, watered them with the dew of heauen, lookes (as iuſtly he may) for fruits of obedience, reapes none but the curſed fruites of contemning his graces and wilfull Apoſtacy; is it not equall with the Lord, to giuegive hardneſſe of heart? to deſtinate to deſtruction, neuer to be recouered? This is the righteous Lords dealing with Apoſtates; this the recompēce he reapes, for all his paines beſtowed on them. Holy therefore, and iuſt, and equall is this will of God, in giuing vp ſuch to hardneſſe and impoſsibility of repenting.

Now (Brethren) we hauehave heard the meaning of the Text, we hauehave ſeene the truth of what is here taught,Application. with y^e equity of this iudgemēt of God vponupon their ſoules: Let me now exhort in the Apoſtles words,Heb. 3.12. Take heed (I ſay againe take heed) leſt there be in any of vsus an euil heart, and vnfaithfull, to depart from the liuing God. Surely, except the Lord ſhould preſently ſend vsus downe to the place of our iniquity, where is payne endleſſe, eaſleſſe, & remedileſſe, he could not inflict a greater iudgement, then thus to permit vsus to Apoſtaſie. And let no man ſay, this caueat concernes not him: If any man ſeeme to himſelfe to ſtand, 1. Cor. 10.12.let him, (of all others) take heede, leſt he fall. Yea, I would to God, there were not too euident tokens, I ſay not of Apoſtaſie, but of declinings at leaſt to a worſe condition, in many of vsus. There is beſide this vniuerſall reuolting, another kind of Apoſtaſie, which we call partiall, a fearefull incliner to this irrecouerable conditiō: And it is of three ſorts. 1. in Iudgement, 2. in Affection, 3. in Practiſe.

In Iudgement, when a man, in ſome particulars, falls frō the ſoundnes and ſincerity of iudgement. The Apoſtle layeth this to the charge of the Galatians; that hauing bin rightly inſtructed in the meanes of iuſtification and ſaluation,Gal. 1.6. & 3.3. they were preſently carried away to another Goſpell; and hauing begun in the ſpirit, would be perfected in the fleſh. And are there not euidences ynow of ſuch Declinings in many of vsus? We were wont to hauehave our Schooles and pulpits ring of this truth,Apoc. 18.4. The Pope is Antichriſt, Rome Babylon, and that whoſoeuer wilbe ſaued, muſt forſake communion with her. Of late we hauehave be thought our ſelues of a new See for Antichriſt: new Rome, rather then the old; a new Citty, ſet on ſeuen hills, neuer dreamt of till of late, diſcouered by Popiſh Geographers. But bleſſed be God that hath directed the heart and pen of our learned Soueraigne,M…it. pref. prefix. Apol. ſo graphically to be be paint him by his place, properties, time of reuealing! &c. So that now (I doubt not) Antichriſt ſhall againe be Antichriſt, Rome Babylon, and our people exhorted, not ſo much to bethinke themſelues of returning to Rome, as their mother, as to flye frō that ſcarlet whore, made drunk with the bloud of Gods Saints. We were wont to be taught iuſtification by faith onelyonly, without workes of Nature, Law, yea or of Grace it ſelfe. Shall we not ſay, they decline apace, that will hauehave workes enter Iuſtification, tincta ſanguine Chriſti▪ died red in the bloud of Chriſt? Auricular Confeſſion we were iuſtly taught to deteſt, as a ſnare of mens Conſciences, a burthen not to be indured by Chriſtians. How then ſay ſome amōgſt vsus, there needes no more but a modification? ſeparate ſome few abuſes in the maner, the thing may well be reſtored in the Church. Theſe are ſtrange declinations: GOD graunt, not fore-runners of greater Apoſtaſy.

In affection, when the heat of our zeale for God, & louelove of his truth is abated in vsus.Apoc. 2.4 I hauehave a few things againſt thee (ſaith the Lord to the Angell of Epheſus) that thou haſt left thy firſt louelove. Shall I ſay, the Lord hath a few things, and not rather many againſt the Church of England, for leauing her firſt louelove? where it that ancient ſeuerity and ſtrict hand ouer Papiſts? of whom I may well ſay, They are generally of the ſlauiſheſt nature of any mē vnderunder the Sunne; the very children of Hagar; a little of her Maſters indulgence what inſolency workes it? longer then ſhe feeles the rod of her miſtreſſe, ouer-inſolent. And who euer ſaw the fruite of lenity this way, that the number hath bin any way abated, and not rather increaſed by forbearance? How odious once was that Idoll of the Maſſe? when, if men would needs adore it,Ezek. 8.12. Hoſ. 4.13. it muſt be in the chambers of their Imagery, made in the walles. Now (if Fame bee not too foule a lier) on eueryevery hill, vnderunder eueryevery greene tree, may the louers of the whore commit their fornications; yea, euē in London, the eye of the Land, no where more frequent.

In Practiſe: when in manners we grow more diſſolute, and leaue our ſtrictnes. And here (beloued Chriſtians) where ſhould I begin to complaine? that which Iſaiah ſpeakes of Iſrael in reſpect of Gods Iudgements, is it not as true of Englād in regard of her ſinnes?Iſa. 1.6. The whole head is ſicke, & the whole heart heauy; from the crowne of the head to the ſole of y^e foote there is nothing ſound, but all full of ſwellings and putrified ſores. The Court and City full of effeminate delicacy; the Country of helliſh profaneneſſe; Magiſtrates ſhameleſſe in bribery; Miniſters euen benummed with idleneſſe; the people generally become Libertines in Religion.Gal. 5.7. Beloued, yee did run well, who hath let you (ſtill) to obey the truth? Courtiers were wont to account Religiō their glory, & he was of old eſteemed moſt honorable, that was moſt carefull to promote the Goſpell. How now begin they to caſt lots for Chriſts coate, and to ſhare amongſt them the portion of Leui? Gen. 47.22.things which amongſt the barbarous Egyptians were accounted holy? And when (till now) lacked the Engliſh Court ſome Tribunes of the people, carefull to keepe from thē ouer-grieuous impoſitions? How do all men ſeeke their owne?Mich. 3.2. Iſ. 1.21. and almoſt pluck off the ſkinnes of the people? How is the faithfull City become an harlot? It was full of iudgement, and Iuſtice lodged there; but now they are become murtherers; their ſiluer is become droſſe, their wine mixed with worſe then water. It was wont to be reckoned the blemiſh of Germans, to be giuen to bowzing; Is it not ſo, that what was wont to be their ſhame, is now accounted our glory? to be mighty to drinke wine, & ſtrong to powre in ſtrong drinke? To ſay nothing of that preſumptuous and euen defended prophanation of the LORDS Sabboths; that rifenes of Oathes,Ie. 28.10. euen in theſe dayes, when the land mournes for them. Are not theſe then apparent euidences of our declinings? And as I ſayd ere-while, God graunt they be not harbingers of greater miſchiefes.

Preſeruatiues againſt Apoſtaſy▪ Speciall.I will draw now toward concluſion, ſome few preſeruatiues onelyonly againſt this fearefull downfall ſhalbe preſcribed, and then an end. Theſe, ſome of them concerne men of publique place, Magiſtrates and Miniſters; ſome, eueryevery of vsus, euen priuate Chriſtians.

For Magiſtrates.As touching Magiſtrates, they are or ſhould be, pillers of the people, and meanes eſpecially to ſupport thē. And firſt, by vigilancy. That charge of the Apoſtle giuen in generall to Gods people, belongs by an exoche to men in authority.Heb. 12.15. Take heed that no man fall away from the grace of God. ſee another caueat Subordinate, Let no roote of bitternes (whether in doctrine or maners ſpring vp and trouble you, leſt thereby many be infected. Know you not, Gal. 5.9.that a little leauen leaueneth the whole lumpe▪ ſayth he againe, pointing at corruption in doctrine, which ſame ſentence is alſo applyed to euill example in life; 1. Cor. 5.6. Beloued, theſe are the things, requiring the ſpeciall vigilancy and care of Magiſtrates. We hauehave bin taught, not by Tertullian onelyonly, but by the Lord himſelfe,2. Tim. 3.16. to reuerence the fulnes of the Scriptures. If any now ſhall ariſe, and deny the ſufficiency of them for determinations of all controuerſies in ſubſtance or circumſtance of Religion, let y^e Church officers hold and cenſure him, as a Deſtroyer. Wee were wont to exhort our people, old, young, men, women, to diligent conuerſing of the Bible: If any ſhall attempt to make encloſure of this common benefit to the Cleargy, let him taſt the ſeuerity of Eccleſiaſticall diſcipline. Theſe are Gangrenes (indeed) in the Church, & ſuch ſpeaches as will encreaſe to more vngodlynes.2. Tim. 2.16.

The like I ſay of euill examples in life; if any ſuch ariſe, thither let the Magiſtrate haſten to reſtraine them. Corruptions in iudgement ſlow commonly from neglect of good life.1. Tim. 1.19. They hauehave put away good conſcience (ſayth Paul) and then as concerning faith make ſhipwracke. This exhortation is often vſed to the Magiſtrates of this place; Wee heard the laſt day of 4. capitall ſinnes, raging amongſt you: my purpoſe is, to inſiſt in one onelyonly, which (if any other) is the bane of all grace in the heart: that is, Adultery. whoredome and wine, &c. ſteale away the heart. And it's true,Hoſ 4.11. Adultety and Idolatry, they are contiguous vices: they were the very bane of Salomon, the wiſeſt King that euer raigned ouer Iſrael. And if my little obſeruance deceiue me not, the great ſinne, as of this Land in generall, ſo of this City eſpecial. I come not oft into your City; yet let me tell you what I ſaw in my very entrance vponupon your ſuburbs: A woman, right of a Courtiſans behauiour, as Salomon deſcribes her;Pro. 7. at whoſe gates (alas) how many young ſpend-thrifts waite, as weary of their patrimony and ſoules ſaluation? Right honourable, might it pleaſe you to be aduiſed, to obſerue the wayes of ſuch ſtrumpets: Theſe are they which, of all others, encreaſe tranſgreſſions amongſt men: theſe the Deuills very netts and ſnares, wherein (alas) how many are entangled euen to deſtruction? & for this (no doubt) is the Lords dreadfull viſitation ſtill vponupon vsus,Ier. 5.7, 9. becauſe men committed adultery, and aſſemble themſelues by companies in the barlots houſes.

The Country likewiſe ſwarmes with idle, ignorant, ſcandalous Miniſters. yea, I am perſwaded, all thoſe Emiſſary Seminaries, that hauehave come vntounto vsus from Rome, neuer did halfe that harme in alienating our people from the truth, that theſe hauehave done by their enormous behauiour. It's thought, our petite diſſenſions are great cauſes of hardening in Popery: It may well ſo be. Howbeit this I dare affirme, they were neuer ſo great obſtacles to the courſe of the Goſpell, as the loytering, vnlettered, diſſolute amongſt the Cleargy. Now Lord, that euer Browniſts ſhould hauehave cauſe to ſay of our Church; She held it a piaculum, not to weare a ſurplice, and a veniall ſinne, to be a lewd-liued Miniſter!

Shall I adde (ſith I hauehave begun) one thing more, that may concerne Authority?2. Par. 17.8, 9. Of I…hoſaphat it's ſayd, that when he went to plant Religion amongſt the people, and to preuent Idolatry, he ſent Leuites abroad into the cities of Iudah, to teach and inſtruct the people in the wayes of the Lord. Beloued, we hauehave a good-will (it ſeemes) to ſtop y^e ſpreading of Popiſh ſuperſtition; many good proiects we heare of (to our great comfort) for that purpoſe: ſoſpitet Deus! I pray God proſper them! yet giuegive me leaue to aduiſe, that the principall be not neglected, I meane, furniſhing our Congregations with able and induſtrious teachers. I may boldly ſpeake it, It's neither ſeuerity of diſcipline, nor acuteneſſe of writing, nor ought elſe preuailes ſo much to roote out theſe ſtinking weedes of ſuperſtition, as the paines and diligence of learned & well-liuing preachers. Let me therefore with reuerence aduiſe my Superiors, that care may be had to furniſh our people with able Paſtors, that may feede them with knowledge and vnderſtanding, and if the preſent ſtore of Conformers ſerue not, might I not (in compaſſion of the Churches neceſſity) wiſh ſome conn…uēc… at thoſe, that diſſent frō vsus in iudgement, for matters of circumſtance, whilſt yet they carry themſelues peaceably in the Church? The Lord would not hauehave Canaanites at once caſt out,Exod. 23.29. leſt the wild beaſts ſhould increaſe vponupon his people. Suffer me then to plead for Iſraelites, that it may ſuffice them to lacke liuing, and the Church not be depriued of their paines: at leaſt let them helpe to be are our burdens, and draw water for the people out of the wells of ſaluation.

I come to the Miniſtery: and firſt,For Miniſters. for our Brethren diſſenting from vsus in iudgement of Ceremonies impoſed; let me intreat as in the bowels of Ieſus Chriſt, ſeeing Apoſtaſy is ſo much feared by them, that they would be well aduiſed, how they forſake their Mother in this her ſeeming neceſsity: and not ſo wholly pleaſe themſelues in their iudgement, to refuſe peaceable Conference for their better information. I counſell no man to do ought (no not in things indifferent) with a doubting conſciēce; fearefull are the examples of ſuch, as vn-reſolued yeeld to practiſe. Notwithſtanding, this let me propoūd as a matter to be deliberated, whether ſhould not this be a Miniſters reſolution, To lay downe his Miniſtery for nothing, for which he ought not alſo to lay downe his life? And whether with comfort may a man leaue life, rather then we are a ſurplice in the Church of England? teaching (as no doubt, ſhe doth) and practiſing Gods pure worſhip, deteſting Idolatry, vrging Ceremonies not for ornament, much leſſe neceſſity of Gods ſeruice, but for order and policy onelyonly, and as a meane to teſt…fie ſubiection to the lawfull power of the Magiſtrates?

For vsus, who by Gods bleſſing retaine our ſtandings with comfort & fruit,Rom. 14. howſoeuer it pleaſe ſome (whoſe ſeruants we are not) to cenſure vsus of inſincerity for this very poynt of Conformity,2. Tim. 4.2. let vsus be exhorted to preach the word, to be inſtant in ſeaſon, out of ſeaſon. for the times ſurely are come prophecied of the Apoſtle, wherein that itch of the eare is riſe amongſt our people. And we heare alſo often vpbraidings with the praeualence of Popiſh leauen, how many thouſands hauehave they peruerted, ſince his Maieſties happy entrāce into this Kingdome; and for my part I do partly beleeue it:Mat. 13.25. For what maruell, if the Enemy ſow his tares, whiles the ſeruants ſleepe? I know not, how it is with you in this part of the Kingdome; in other places I am ſure, ſcarcely one of ſixe Congregations hath ordinary preaching, or almoſt rude Catechizing of the people. yea, ſo odious is paines-taking growne amongſt Miniſters alſo, that very painfulnes is cenſured of preciſenes, and ordinary preaching enough, to bring vponupon any man the crime of Puritaniſme, though neuer ſo conformable to the diſcipline eſtabliſhed. Now, Brethren, conſider if this be to be preciſe, to labour in the word and doctrine, ought not all Gods miniſters to be thus preciſe in Action, not in Faction? ſayd one once elegantly. Be therfore exhorted (and but high time) to greater diligence, and let the vaunts of Papiſts be vntounto vsus as the voyce of Nehemiah to the Iewes; You ſee our miſery: Neh. 2.17Come and let vsus build the walls of Ieruſalem, that we be no more a reproch. And for matter, and maner,1. Pet. 2.2. let it be that ſame adolon gala, the deceitfull milke of the word, without mixture with contrary or inferiour matter: for this onelyonly yeelds found nouriſhment vntounto the ſoule. Is Fame a liar? or is it true, that thoſe and the like places of eminency in this Kingdome, ſound with little elſe, but Frierly conceits and alluſions? We were wont to plead ſtrongly for Fathers, that they might hauehave their audience in the Pulpitt, and for my part, I neuer enuied them their due reſpect. But if wee become a Patribus, ad Fratres, from Orthodox Fathers to doltiſh Friers, and feede our people with the froth of their wits, what ſhal we ſay? God grant their conceits of wit proue not a ſnare, to draw downe the more poyſonous and bane-full drugges of their Popiſh hereſy.

And here I had thought with reuerence to hauehave exhorted the reuerend Fathers of the Church, that as they are in higheſt places of dignity, ſo they would be the forwardeſt in this great worke of the Miniſtery. The rather would I hauehave preſumed to hauehave bin their Monitor, for that I hauehave obſerued, the Religion eſpecially of our Vulgar people, to hang (all-moſt all) on their ſleeues: we petit Miniſters (alas!) are the ſcorne of our people, in our moſt weighty and ſerious exhortations. Their words are held as Oracles, their lips alone thought to preſerue Knowledge. Sundry reaſons I meant to hauehave preſſed it withall; firſt, from the Excellency of this worke, aboue all other acts of the Miniſtery. For, for my part I muſt profeſſe, I cannot yet ſee, what that great and important buſineſſe of the Miniſtery ſhould bee, to which it may beſeeme Preaching to giuegive place. I am ſure not Sacraments. Chriſt ſent me not to baptize (ſaith the holy Apoſtle) but to preach the Goſpell. He might as well hauehave ſayd,1. Cor. 1.17. not to gouerne, not to do any thing, in this ſence, comparatiuely, as he deſires to be vnderſtood. Secondly, Is there any thing, more honourable? Heare the ſame Apoſtle,1. Tim 5.17. Chryſ. ad locum. The Elders, that rule well, are worthy of double honour. Call it Reuerence or Maintenance, or both; how euer, a ſpecialty in it belōgs to them, that labour in the word & doctrine. & ſure it is, more ſoūd honour is there to be gained in the hearts of our people by preaching, then by all outward helps whatſoeuer. Thirdly, what ſayd I? honour amongſt men? yea, more comfort to our Conſciences, and glory in Gods Kingdome. Heare Salomon; He that winneth ſoules, Pro. 11.30. Dan. 12.3.is wiſe▪ and Daniel, They that turne others to righteouſneſſe, they ſhall ſhine as the ſtarres in the firmament, and Paul, 1. Theſſ. 2.19.What is our hope, our ioy, our crowne of reioycing? are not you it in the preſence of our Lord Ieſus Chriſt at his comming? What comfort like this, when a Miniſter comes before the Lord the great Shepheard of the Sheepe, with the words of Iſaiah, Iſ. 8.18.applyed to our Sauiour? Lo mee, and the children, that thou haſt giuen mee! the ſonnes & daughters, which by thy bleſſing I hauehave begotten vntounto thee in the Goſpell! Fourthly, I would hauehave added hereto the example of their worthy predeceſſours. Beloued, I am ſo farre from thinking that there were Lay-Elders in the Ancient Church, hauing the care of Church diſcipline, that I begin to be of opinion, they were all Preaching-Elders, that had to do in ordination, and iuriſdiction Eccleſiaſticall. The Apoſtles (we know) from whom our Reuerend Biſhops hauehave more then probably deriued their ſucceſſion, were all laborious this way. One of them, on whoſe ſhoulders lay the care of all the Churches, 1. Cor. 9.16.yet cryes, Wo to him ſelfe, if he preach not the Goſpell. And Timothy, I preſume, was a Biſhop; yet hath that charge layd on him with an heauy adiuration,1. Tim. 4.1, 2. To preach the word. And for ſucceeding ages; thoſe Reuerend Biſhops, S. Ambroſe, Auguſtine, Chriſoſtome, &c. what monuments hauehave they left vsus more venerable then their pithy Sermons, and exhortations to the people? Let vsus all therefore, euen Superiours, be exhorted, ſo much as infirmities of age, and the waighty affaires of Church-gouernment will permit, to ſtirre vp the gift of God that is in vsus, that if it be poſſible, we may ſtrengthen the weake knees; and keepe that which is halting from being turned out of the way.

Generall preſeruatiues for all.I come now to priuate Chriſtians, that they alſo may hauehave wherewith to preſerue themſelues from this fearefull and diſcomfortable eſtate of Apoſtaſy. Their moſt ſoueraigne antidotes, are theſe.

Obedience according to their meaſure of knowledge receiued. This is the Chriſtian built on the Rocke,Mat. 7. ad fin. that heareth the word of God, and doth it. On ſuch a man let the winds blow, the flouds beate, the raine fall, he ſtands neuertheleſſe vnmouable; for he is built vponupon the Rocke. Our Aduerſaries boaſt much of their thouſand Proſelytes: I am perſwaded, if they were enquired of, they ſhould be foūd ſuch, as neuer made any Conſcience of their wayes. Now ſure, we are beholden to them, that they hauehave receiued (like a Draught) the Excremēts of our Church. Let them reioyce, and applaud themſelues in their Thouſands; for this yet take my warrant; They ſhall neuer winne credit to any Religion, whatſoeuer it is they profeſſe.

Syncerity and vprightneſſe of the heart before God. Beloued, I neuer knew right Nathaniel, true Iſraelite indeed, that proued a Reuolt; Nor euer could read of Hypocrite, but became Apoſtate, if euer trouble aroſe for the Goſpell. It's a true poſition, He that begins Religion in hypocriſy, ends in Apoſtaſy. 2. Par. 25.2. Verſe 14.Amaziah did many things ſauouring of vprightneſſe in the eyes of the Lord, but not with a perfit heart. What was his Iſſue? Returning from the ſlaughter of the Edomites, he brought the gods of Se…r, and ſet them vp to be his gods, and worſhipped them, and burnt incenſe vntounto them. There is an Art in theſe times, that hath more Students, then any other of liberall or Manuall ſciences; the Art of ſeeming, eſpecially in Religion. City and Country, almoſt nothing but vizars. Now would God we could remember what Chryſoſtome ſayth; Hypocrite is it good, to ſeeme good? in Matth. oper. imperfect.it's farre better to be good. Is it euill, to ſeeme euill? it's farre worſe, to be euill, &c. and the ſaying of Chriſt (me thinks) ſhould not be forgotten, To him that hath ſhall be giuen, Luk. 8.18.and whoſoeuer hath not, from him ſhall be taken euen that which it ſeemeth that he hath.

Labour for aſſurance and certaine perſwaſion of the Truth in your owne minds; eſpecially, for y^t which is armour of proofe againſt Apoſtaſy, Experimentall ſenſe of Gods holy truth. Phil. 3.10Thou ſhalt neuer feare infection in the poynt of Iuſtification, if thou know the practiſe and experience of Iuſtification. As on the other ſide, when men reſt onelyonly vponupon the authority of their Teachers and gouernours, hauing no better reaſons of beliefe and worſhip: no maruell, if they turne with the wind, and run current with the Current and ſtreame of the times. And this is the lamentable vnſettlednes of our people, that they looke no farther for proofe, no not of faith and worſhip, then the Authority of the Magiſtrate. Now bleſſed be God, that hath giuen vntounto his Maieſty a right iudgement in matters of Religion; and the Lord that hath begun that good worke in him, perfect it vntounto the day of the Lord Ieſus Chriſt. But if (which be it farre from vsus to ſurmiſe) if, I ſay, the Lord ſhould ſuffer him to fall,To cagro dou leuontes. me to Kurio, Rom 12.11. or in his wrath depriue vsus of his gouernmēt, if he ſhould permit vsus to a Popiſh Ruler, who ſeeth not, how indifferent our people are? ſuch temporazing is euen now rife; and that reading beſt pleaſeth; ſeruing the time, not the Lord.

Forſ…ke not the aſſemblies and gatherings together of the Saints, Heb. 10.25. 1. Theſ. 5.19. Exod. 27.20.as the maner (ſayth the Apoſtle, and we may ſay too) of too many it. Quench not the Spirit; wouldſt thou not quench him? Deſpiſe not prophecying. that's the holy oyle for the lampe of the Sanctuary: not being ſupplied therwith, thou ſhalt ſoone perceiue it to grow dimme, and by little and little to an vtter extinction. Now (brethren) to omit both Popiſh and profane Recuſants; Is it not to be lamented, that amongſt thoſe, who ſeeme moſt to bewaile the declinings of our Church, there ſhould be ſome found, ſo eyther nice or humorous, that they refuſe to arme thēſelues againſt that, which they ſo much feare and pity in others, by diligent attendance to the worke of the Miniſtery? One (forſooth) is too learned; another too plaine; a third too elegant; or elſe too rude; ſome too formall; ſome too ſcrupulous: none pleaſeth, but ſome one, whom our parciall conceits hauehave made our Idoll. So wanton are we growne with abundance! God graunt, the day come not vponupon vsus, when we would wiſh to run from ſea to ſea, to heare, and ſhall find no meanes. When children begin to play with their bread, diſcreet… Father… take it from them, or keepe them ſhorter; & let vsus feare, leſt this delicacy bring on vsus a ſcarcity of hearing the word of God. Home-deuotions are comfortable, if vſed in their ſeaſons; but we know who hath ſayd,Pro. 28.9 The prayer of him, that turneth his eare from hearing the law, is abominable. And if we would auoyde Apoſtaſy, take heede how wee forſake the gathering together of the Saints.

Beware, how the gariſhneſſe of the world dazle thine eye, and bewitch thine heart. 2. Tim. 4.Demas ouertaken with the louelove thereof, forſakes Paul. And, LoueLove not the world (ſayth the beloued Apoſtle) the faſhion thereof paſſeth away; … coſ nos paragetas: 1. Ioh. 2.17.or as ſome render, the glittering ſhew thereof withdrawes and ſteales away the heart from God. How many hauehave our owne eyes ſeene, mirrours of holy carriage in their meane eſtate, whom the louelove of aduancement, and the enioying thereof hath made ouer diſſolute? would God, not alſo ſcandalous to their profeſſion.

Keepe good conſcience preciſely, neyther allow thy ſelfe in any thing, no not the ſmalleſt, which conſcience (rightly informed) condemnes.Rom. 14.22. Bleſſed is hee which condemnes not himſelfe in that which he allowes. As bleſſed he, that allowes not himſelfe in that which his heart condemnes. Herein therefore be preciſe, Do nothing, no not the leaſt, with a doubting or recoyling conſcience. The ſtroke of Conſcience neglected in ſmall things, it growes by inſenſible degrees to ſwallow greater, without reluctation. Fearefull are the inſtances we hauehave daily in this kind; But I ſpare to trouble you. One reaſon onelyonly I will annexe, to ſet edge on this exhortation, and then ſhalbe the end. Beloued in Chriſt Ieſus, The Lord hath long bene amongſt vsus, by the heauieſt of his temporall iudgements. Thoſe arrowes of his diſpleaſure, Famine and Peſtilence, hauehave bene made almoſt drunken with the blood of our ſlaine. And yet (behold!) the wrath of the Lord is not ceaſed, but his hand is ſtretched out ſtill. Wonder we at this, that the Lord ſhould walke thus ſtubburnly towards vsus? More wonder it is (but that his mercies are endles) that wee hauehave not bin vtterly conſumed. For that which Iſaiah ſpeakes of Iudah,Iſ. 1.5. is it not true of vsus, That wee fall away more and more? I can well remember, ſince the one halfe of theſe miſeries hath brought vsus on our Knees in ſack-cloth and aſhes, in prayer and faſting for our ſinnes, that hauehave drawne downe the wrath of God vponupon vsus. And a man would thinke, theſe Afflictions ſhould hauehave that effect in vsus, which the Lord teacheth to bee the end of his Iudgements,Hoſ. 5.15 To make vsus ſeeke him the more diligently. Oh, that it were not true, that wee harden our hearts the more, continuing and encreaſing our Apoſtaſies, ſcarce euer bethinking our ſelues of humiliation! As if we meant, to ſtout it out with the Lord, and to dare him to do his worſt. Oh,Iob. remember who hath ſayd, Hath any bin fierce againſt the Lord that hath proſpered? and what himſelfe threatens, viz.Leu. 26. to walke as ſtubburnly towards vsus, as wee can do againſt him; and to encreaſe our plagues ſeuen times more, except the lighter preuaile to humble vsus. Some courſe therfore betimes let vsus take, to ſtop y^e fierce wrath of the Lord, that is gone out againſt vsus. It's a fearefull thing (ſaith our Apoſtle) to fall into the hands of the liuing God, who is in his wrath a Conſuming fire. If our houſes had taken fire, we hauehave this wiſdome to thinke, one bucket of water may do more good to ſtop the flame, then almoſt a riuer, when it hath begun to gather ſtrength. Would God, we were as wiſe for our liues and ſoules, as we are for the traſh of this world! Surely, more preualent to quench the fire of Gods diſpleaſure (in the beginning) is one teare, then a whole ſhowre & ſtreame of them, when it's once inflamed. Other meane thē this I know none, to ſtop y^e courſe of Gods wrath.2. Par. 7.13, 14. If I ſend peſtilence among my people, If my people, among whom my name is called vponupon, do humble themſelues, & pray, & ſeek my preſence & turne from their wicked wayes, then will I heare in heauen, and be mercifull vntounto their ſinne, and will heale their land. Right honorable, why are not you a petitioner to thoſe in authority, that a Faſt may be proclaimed? Stay you, til you come againe to your thouſands in a weeke? Alas, how agrees that with Chriſtian compaſſion to thoſe, that in the Interim loſe wiues, children, thoſe that are deereſt vntounto them? and what a ſeruile and Pharoah like reſolution is this, neuer till needes muſt, to ſend for Moſes and Aaron, to intercede for vsus vntounto the Maieſty of God? I beſeech you therefore in the bowells of Chriſt Ieſus, if there be any conſolation in Chriſt, if any cōfort of louelove, if any fellowſhip of the ſpirit, if any compaſſion and mercy; fulfi…l my requeſt: importune the performance of this duty; proue the Lord with theſe things, ſee if he rebuke not the Deſtroyer for your ſakes. If you conſent and obey, Iſ 1 19, 20.you ſhall eate the good things of the land. But if yee refuſe and be rebellious, God graunt I proue not a true Prophet, you and your children, and your people ſhalbe deuoured of the Peſtilence. If theſe things preuayle not with authority, let me yet admoniſh eueryevery of vsus, that in our houſes, by our ſelues and our families, we may be carefull this way: we ſhall then ſee that gracious promiſe performed to vsus and ours, when thouſands fall at our right hands, Pſ. 91.7.and ten thouſands at the left, it ſhall not come nigh vsus. Ezek. 9.4. A marke is ſet (by commaundement from the Lord) on the forheads of th…ſe that mourne for the abominations that are done in the middes of Ieruſalem. And let vsus be aſſured of the ſame LORDS protection for vsus and ours, if we be ſuch, as from our hearts mourne for the deteſtable things are done amongſt vsus.

Now the God of all grace, that hath called vsus to his eternall glory by Ieſus Chriſt, make vsus perfect, confirme, ſtrengthen, and ſtabliſh vsus, that we may be kept blameleſſe vntounto the day of the Lord Ieſus Chriſt. To him be glory and dominion for euer. Amen.

FINIS.

End of the text · William Sclater, Threefold Preservative Against Three Dangerous Diseases (1610)

Threefold Preservative Against Three Dangerous Diseases, Sermon

A THREE-FOLD preſeruatiue againſt three dangerous diſeaſes of theſe latter times.