2. Pet. 3.17 .

Ye therefore beloved , seeing ye know these things before ; take heede lest ye also being led away with the errour of the wicked , fall from your owne stedfastnesse .

THE Apostle Peter , The Logicall resolution . having the Spirit of prophecy , in the beginning of this Chapter foretelleth , that in the last dayes shall come , Scoffers , walking after their owne lusts ; saying , where is the promise of Christs appearing ? for are not all things , as they were , since the Creation ? The which hereticall opinion , hee by many strong arguments , confuteth ; And so , with severall admonitions and exhortations , concludeth this his Epistle . Wherefore , to speake as the thing is , in these verses are contained both an admonition , and a direction , and in the admonition , these following particulars may be considered , observed .

First , the persons to whom it is directed ; next the ground ; and thirdly the matter of it . For the Persons , they are layd downe Collectiuely , Yee , or by an adjunct tytle , beloved . The ground is implyed in the word therefore , and expressed in this sentence ; Seing ye know these things . And the matter hath a twofold branch , ignorance , and backesliding : both which properly adhere to the wicked ; yet by occasion may cleaue to the godly . Lest ye also being led away with the errour of these Mockers , fall from your owne stedfastnes .

Ye : ] my Countrymen , beleeving Iewes ; The Theologicall exposition . and all succeeding Churches , and grounded Christians .

Beloved : ] the object of my affection ; I being an agent , but you patients .

Therefore : ] in this word is closely implyed the ground of this admonition , it being a word of relation .

Seeing you know these things : ] here is plainely expressed the full foundation of the admonition : for the Apostle doth not intend , the things hard to be vnderstood , in the Epistles of his beloved brother Paul ; but the mis-interpretations which the vnlearned , and vnstable deduce and draw from them to their owne perdition .

Take heede : ] beware , watch , haue an eye : a kind of presidiarie , or Martiall guarding of a mans selfe .

Lest yee also being led away : ] or led away together : a Metaphoricall speach ( it seemes ) borrowed from a traueller ; who , by the wandring of others , is subject to be seduced .

With the errour : ] mistaking , false opinion , or wandring from the true way ; the Apostle continueth on in the Metaphor .

Of the wicked : ] the proper signification of the word , is one Lawlesse ; or ( as some will ) for whom no law is put , and appointed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the Hebrew word ( rashang ) which is by interpretction , restlesnes , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privativa and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as if we should say in English , vnsetled .

Fall : ] slyde , or goe downe as starres .

Your owne : ] that which , in the vse of the meanes , you haue obtained and the Lord conferred , ●mparted .

Stedfastnes . ] Strength , stablenes , confirmation ; and that Spirituall , not Corporall .

Whereas in the last dayes shall arise , scoffers , The Metaphrase . walking after there owne lusts , and perverting the word of truth to their owne perdition , I doe therefore admonish you , my well affected Countrymen ; and , by you , all succeeding Churches ; especially knowing these things before , that you be circumspect , and set a Martiall watch ouer your selues , lest , you together with these erroneous and vnsetled persons , through ignorance or weaknes , be seduced and led away from the right path , the doctrine of godlines , and so be deprived of the Lords ordinances he hath imparted , and you , your owne selues obtained .

Now in the deduction of doctrines , we will begin with the last words of our text first , and as Ruth after Boaz his reapers gleane and gather the fullest and best fed eares , which the hand of the Holy-Ghost hath let fall , for the Spirituall bread and nourishment of our soules .

Doctrines deduced . Fall from your owne stedfastnes . ] From this sentence we , in the first place , collect , that ,

Doct. 1 A Spirituall stedfastnes may be obtained .

Psal. 27 vlt. and 51.12 . and 112.7 . The Prophet David commands it , prays for it ; and confesseth , that some did obtaine it , possesse it ; And doth not the Apostle also perswade to the same , 1 Cor. 15. vlt. crying , be stedfast , immooueable ? For this end , did he not desire to see the Romans ? Rom. 1.11 . Send Timotheus to the Thessalonians ? And doe not his fellow-labourers Vrge , 1 Thes. 3.2 . presse , the same thing ? Iam. 5.8 . Who then hath cause to question the truth of this Doctrine ? If any shall , Rev. 3.2 . reason may releeue him .

Reas. 1 For , is not man a Subject capable of it ? may he not be fitted to receiue it ? Is not the facultie of his vnderstanding , in respect of its essence , Sound ? his will of power , strongly , since his fall , bent to action ? And hath he not affections , violent ? passionate ? Memorie too , to retaine iniuries ? things done of old ? Fallow ground , Ier. 4.3 . may be manured , receiue good seed ; and bring foorth fruite , fifty , an hundred fold . Waxe , if the signet be imposed , will it not take a faire stampe ? a semblable impression ? a slip rent from the tree , may liue , bud , beare in abundance , if set into a flourishing stocke , the Body , though dead , the soule re-infused , will reviue , mooue , and performe its naturall operations . And what if we affirme , Ephe. 2.1 . that man by nature , is as a liuelesse log , a sencelesse stone , Iohn 15.5 . and a withered branch ? Yet this must be vnderstood , in regard of Spirituall motion ; not graces , and stedfastnesse reception .

Reas. 2 Againe , shall we thinke any thing impossible with God ? In no sort ; Matth. 19.26 . except it crosse his owne nature , and contradict the truth of things ; and doth this , we haue in hand , either of them ? What ? or who is he , dares say so ? From a privation to a habit , there is no regresse , or returne by the rule of Philosophie ; Ioh. 9.6.7 . but in the Art of Theologie , Ioh. 11.44 . it may be found . Hath not God opened the eyes of him that was borne blind ? raised the dead to life ? and could , if he would , haue made stones , reasonable men ? Heb. 11.3 . Did he not , at the beginning , make al things of nothing ? And be there any greater opposites ? Contradictions then these ? Where may they be had ? Is not Logick , the Art of reason , Silent ? or dare we imagin that the hand of Iehovah is shortned ? His power weakned ? What a height of blasphemie were this ? Without controversie , to Create is little lesse difficult , then to remake , and amend .

Reas. 3 And if this were not thus , for what end was preaching appointed ? Sacraments ordained ? and Prayer commanded ? are these giuen in vaine ? For no end ? What greater impietie ? Deeper degree of indignitie can be offered against God , and his holy powerfull Ordinances ? Is not the word mightie in operation ? Heb. 4.12 . able to pull downe strong holdes ? And repaire his decayed image ? Rom. 1.17 . His ruinated Temple ? Is it not Spirit and life ? Ioh. 6.63 . And hath not Christ promised , that the dead hearing it shall liue ? Certainely , this seede , Iohn 5.25 . being sowne in the Lords chosen closes , will prosper , not a corne thereof shall miscarie . Wherefore , let Sathans plots , not Gods purpose be frustrate , and brought to naught .

Reas. 4 Finally , let me aske thee a question ? Shall not Christ be of abilitie to recouer , what Adam of imbecillitie lost ? The Holy-Ghost to build , what the vncleane Spirit did destroy ? What if Sathan be strong ? Is not the Archangell able to match him ? breake his head , and grinde him to powder ? Shal not the Creator , conquer the Creature ? Gen. 3.15 . the yonger here shall serue the elder . What a depth of infidelitie were it to dispute ? Doubt of this ? Why then , let it euer remaine as an infalible truth that a Spirituall Stedfastnes may be obtained . For what the sonne hath purchased , by the Spirit shall be applyed . Ioh. 16.15 . Now for our further information , it may thus be defined .

Stedfastnes defined . Spirituall stedfastnes , is afirme retention of the degree of grace received .

In this definition , two things are chiefly to be considered : the Genus , a firme Retention ; and the Difference , of the degree of grace received . We call it a firme , stable , or setled retention , the which truth is in the holy letters pressed , though vnder various termes . 2. Timo. 1.14 That worthy thing which is committed to thee , keepe : Rev. 2.25 . hold what thou hast : Let no man take away thy Crowne ; and many the like .

And it is a firme retention , or setled conseruation of grace and Sanctification ; not of gold , silver , place , promotion : for these we catch as the living ; hold as men dead ; nothing shall plucke them out of our hands . We adde , of the degree , or portion : For all the regenerat haue not one equall measure of holines and sanctitie ; And that for severall reasons . 1. One is of ancient standing : another of yesterdaies planting 2. Some haue had much watering and dressing : others little in comp●rison of them . 3. And all are not a like dilligent to redeeme the time , and vse the meanes inioyed . Besides , God , for Speciall ends , may conferre more vpon some one Christian at his first conversion , then another shall haue acquired at the day of his dissolution yet for all this , to keepe and conserue what they haue ( be it lesse , or more ) from diminution , is to continew in the fore mentioned stedfastnes . A child , as the aged man , may retaine his naturall strength : So may a babe , as the growne Christian , his Spirituall in Christ Iesus .

Stedfastnes distributed Obserue further , that this stedfastnes is Habitual . Practic●l .

Both these are in our definition comprehended , by the Apostle intended ; And , without question , may be procured . They differ as cause , and effect : For the former in nature preceads the latter , giues an essentiall being to it , as the father to his Sonne ; neither , for a moment can exist without it . Take away the habit , or any degree of it , and proportionably the act perisheth : whence ( it may be ) as a wise Teacher , our Apostle primarily intends , habituall ; at the second hand , practicall stedfastnes . For conserue the fire , and it will heat ; retaine the habit , and it will worke .

Againe , habitual stedfastnes is in the Vnderstanding , Will and affections .

For as the faculties so the habits of them are distinct , and may be distributed . God , when he sets vpon the soule to Sanctifie it , plants a divine light in the vnderstanding , whereby truth , and error be cleerely discerned ; the narrow path to heaven , and the spacious Gate that leadeth to hell . This is called , ey salue ; Rev. 3.18 . or the annoynting which teacheth all things . Also , the Lord infuseth a new created power into the will and affections , 1 Io. 2.27 . enabling them to covet and imbrace good , to reiect and shunne evill ; so farre foorth as the vnderstanding part apprehendes and presents them . It s a fond dreame of the Arminians , that grace should not be habitually infused at our conversion ; or if it be , it is no Sanctifying grace of the Spirit : here s a new doctrine indeed . But doth not knowledge expell ignorance ? Faith , infidellity ? Shall not that then which abolisheth corruption , be iustly stiled a grace of Sanctification ? Nay these men maintaine , that the Act in divine graces preceads the habit ; as if burning , should goe before fire . Wit , whether wilt thou ? Mat 12.33 . Must not the tree first be good , before the fruit can ? doth pure water , Iam. 3.11 . spring out of a troubled fountaine ? True it is , that many Acts confirme and perfect the habit ; Rom. 5 3. but yet giue not its essentiall being , passing this , let vs goe on .

As for practicall stedfastnes , that is Externall . Internall .

Christ admits of this division , when he saith , Matth. 15 8 these people draw neere me with their mouths ; and honour me with their lips , but their hearts are farre from me . The former without the latter , is profitable for nothing . Who more frequent and constant in externall shewes , and Ceremonies , than the Pharisees of old , the Papists in our times , and yet both , the most abhominable Hypocrits in the world ? Take Paul praying , 1. Cor. 14 24. it is in the vnderstanding and spirit ; preaching , it is in power , & authoritie ; Singing , it is with grace and gladnes of heart . 2. Tim. 1.7 . Where is the ground of his greatest ioy ? He serues the Lord , in the law of his mind . Of his deepest griefe ? The law of his flesh , rebels against the law of his minde . Rom. 7.22.23.24 . This man would obey God with the whole man : or he accounts himselfe a miserable , wrecthed man .

O what sweet internall straines haue issued from that setled sanctifyed spirit ! Psal. 139.27 . How deere ( speaking of God ) are thy thoughts vnto me ? They are exceeding many . Whom haue I in heauen , Psal. 73.28 but thee ? When shall I appeare in thy presence ? Psal. 16.8 . I set thee alwaies on my right hand . Thy law do I loue ; I will meditate there on night and day : Psal. 17. vlt. And , when I awake I shall be fatisfied with thine image , Psal. 119.77 . Where knowledge is planted in the minde , it will see him who is invisible ; still casting the eye that way , amidst a million of other obiects . If faith be once rooted in the will , let Heretickes dispute , Sathan roare , the world tempt , and death terrifie , it stands fast , is vnshaken . Grant it be moved , it s but a little ; and then afterward with more eagernes & affiance , like a resolute souldier his fallen armes , layeth hold on the Lord Iesus , cleaveth faster vnto him . These are some of the internall motions of Spirituall stedfastnes : as for the external , it is when we bring the members of the body to a constant course in holy actions : to preach , read , heare , meditate , sing , pray , with any other outward act whatever , Now from all which hath beene said , what a large path of application haue we to walke in ? to pace thorow ?

Vse . 1 In the setting foorth , it confuteth such , who conceite it a thing impossible , to acquire this Spirituall stedfastnes , with the kinds of it : but what marvaile ? When they neglect the meanes , omit the season , conserue a strong habit of corruption in them , by pampering the flesh , and a setled course of evill doing ; are strangers from the life of God , haue not one graine of grace , neither ever felt the least wound of Mortification : should we demand of these the like to Pauls question , haue you receiued this Spirituall stedfastnes , since you were baptised ? Acts 19.2 . We might expect the like answere ; for how many would reply , We haue not so much as heard that there is a spirituall stedfastnes ? Or , as Festus concerning the Apostle , they haue no certaine thing to say of it . Acts 25 26 So these may haue milke in their breasts , marrow in their bones , and corporall stabilitie ; be able to plow , sow , runne and ride without wearines , this is all they thinke of , care for ; yet doe but obserue the course of these men , and shall you not see , how they never doubt , question the procuring of any other kind of stedfastnes , if it fal within the fathome of a created possibility ? And harshlie censure all , who tread not in the highest step , and lift not the toe into the loftiest stirrop of profanes ? For were it to drinke soule-slaying healthes , he who comes not to their pitch , is condemned , casheered as an vnworthie companion : to kindle and smoake , if he once deny the pipe , must get him gone , and be packing . Is he vnfit for his calling ? Or careles in the execution of it ? With open mouth , they cry ; such a man is simple , an Idiot , and worthy to die a begger . Will he not hold out at Dice and Cardes , from sunne to sunne ? Then he is no body , nor a commendable Gamester . Doth he ever grow weary in getting or spending ? Want the least skill , omit any oportunitie , vntill he become immooueable , invincible in a setled path of impietie ? He is reputed a lazie person , a destroyer of good fellowship , and deserues the whipping post . And notwithstanding all this , if they liue in Palpable ignorance , obtaine not the knowledge of holy things , never acquire one graine of faith , procure the weakest Anchor of hope , purchase any sacred feare of the most high ; learne not how to Call vpon God , Confesse their sin , petition , for what they would haue , and to be constant in well doing , though they haue time , & meanes for all these , and their saluation depends thereon , Yet God and Man must hold them excused . O heartlesse people ! Most vnhappie generation !

Vse . 2 At the second step , this serueth to taxe such , who holding that this stedfastnes may be had , yet striue not for it . These haue a price in their hands , but no willing hearts . Luk. 14.19 One must as in old time , goe veiwe his farme , a second prove his Oxen : a third burie his father . And a fourth married a wife , that he cannot stand about it . Some log , or other letteth . We haue too few rooted in knowledge , grounded in faith , or stablished with hope . Psal. 107.27 . Every windy doctrine puffes them out of the way , makes them stagger and reele like a drunken man . The report of a Cannon will cause a faint hearted souldier to quake , to tremble , And any terrible tidings , 1. Timo. 1.19 constraine many to Shipwracke their faith , split a good conscience in peices . Some as Naball , are halfe dead at a threate , 1. Sam. 2 5.37 Iudg. 9.36 . others with Gaal , for all their boasting , feare the very shaddow of a mountaine . Doe not many among vs , read the Bible , as beasts runne into bushes , on stormie rainie daies ? Heare a sermon , as he who hath an ague mooues his body , when they feele the fit to come vpon them ? Pray , as the deafe man speaks , when God roundes them in the eare by some heavie iudgment ? sing Psalmes , as beggers worke never but ( and scarcely then ) when authoritie inioynes them ? Giue almes , as Iordan fills hir banks , rarely in a yeares revolution ? And receiue the Sacrament , when the silly Papists eate an egge to shame Lent , and themselues too , and that s but once per annum , and then at Easter ? our Vnderstandings are seldome set on God the Obiect of all perfection : our affections with great difficultie are raysed to him : our faith fixed on his never failing promises ; And our wills be weakly bent to runne the pathes of his Commands : so that , as the Leper , cryed , I am vncleane , I am vncleane . We may , we are vnsetled , we are vnsetled . He is one of a thousand , who can truly testifie of himselfe , that he meditateth vpon God , relieth on him , and hath his heart firmely fixed on the Lord : for some , in a great degree , lose the very habit of grace , others the acts thereof ; and the most , with much wavering , hold what they haue obtained . Are we not tossed , like a feather , by the wind ? Carryed about , as a Cocke-boate , with the least gust ? Rev. 2.4 . ready , as Peter , to sinke after a few steps made on the water ? With Ephesus We haue left ( if not lost ) our first affection , run from the husband of our youth , mispent our portion : Hos. 2.7 . And as the Dog to his vomit , 2. Pet. 2.22 . the Sow to hir wallowing in the mire , turned to our former wickednes ; and lapt vp that sinne , which in times past , we had spued out , with great eagernes , greedines . They , who ( like the Galathians ) receiued their Ministers as an Angell of God , are growne slacke , Gal 4.14.15 in giving to him his deserued honour ; yea , peradventure , would ( were the power of their hands , equall to the malice of their hearts ) plucke forth his eyes , do him a mischiefe ; but beloved , these things are not , ought not to be so .

Vse . 3 And to make a further progresse in following the point , if a Spirituall stedfastnes may be procured . Let vs try whether we , or no , haue obtained it . Hath the Oldman receiued his deaths wound ? is he peirced thorow the sides ? Broken in peices ? Not able to stand ? Doth the New feed sat , grow strong , sing like birds in the pleasant spring ? is the eye of thy mind opened , to see clearely the wonders of the law ? Deepe mysteries of the Gospell ? With the vanitie of all Earthly things ? Is thy soule filled with Faith , Loue , Hope , and all the graces of the holy Ghost ? Is the pulse of the flesh feeble ? Of the Spirit , firme ? Canst thou preach in season , out of season ? Heare , without wearines ? Pray , Continually : and beare crosses with Contentation ? Dost thou hunger , after the bread of heaven ? Thirst , for the water of life ? And that as often , as for thy appointed foode ? Where be thy thoughts for the most ? On God , or the World ? Earth , or Heaven ? What are thy words ordinarily ? Corrupt , or Sanctified ? Thy Actions ? Good , or Evill ? To be briefe ; art thou strong in the the Lord , and his mightie pow●r ? As able now to fight the good Ioshua 14. fight of faith , as Caleb was the battels of his God , many yeares agone ? Is thy life ever flowing with the streames of holines , as a never dying Spring ? Thy last crop , better then the first ? And thy meate and drinke daily to doe the will of thy heavenly Father ? Then be of good comfort : Ioh 4.34 . forthy labour in the vse of the meanes , 1. Cor. 15. vlt. hath not been in vayne in the Lord . But alack ! How many are ever learning , 2. Tim. 3.7 . and never come to the knowledge of the truth ? Full of vnbeleefe , no●withstanding their long profession of the Gospell ? And scarce worthy to be numbred among the stedfast ? For Catechise our people , how many know little ? Nothing ? Look into their actions , are they not vnsetled ? Follow them home , veiw their order there ; And how few call vpon God ; desire his blessing ; Or with the Noble Bereans , Acts 17.11 . search the Scriptures to boult out the truth they haue heard ? May not the Ministers complaine of our people as did there Master , how long must we be among you ? When will you procure this stedfastnes ? Mar. 9.19 . O yee of little faith ? Lesse stabilitie ! We Preach , and you heare ; we Pray , and you too in appearance ; we giue , and you receiue , Angels foode , Mat. 6.30 . bread from heauen , the Sacred body of the Lord Iesus ; and yet you are not , it s to be feared , established . Men , like a green Nut , sticke still in the husk , are shaken as the reed with the least winde , weake they be as water ; and haue need , notwithstanding the long time and great meanes they haue enioyed , to learne the first principles of religion . Heb. 5.12 . But is this well done ? Will God , thinke we , take it well at our hands ? Or be contented to receiue his talent with so great damage ? disadvantage ?

Vse . 4 But now to finish our course in the pursuing of this doctrine ; seeing it may be had , strive we for this stedfastnes . Are we not capable of it ? God able to giue it ? Is it not promised to them that seeke it ? Hath not Christ procured it ? Be not the meanes great to effect it ? Or shall not the Spirit haue will and power to apply it ? Why then labour we no more for it ? Spend our time , consume our dayes without it ? And as it may be had ; So is it worth the hauing . Will a wise man take a dwarfe to his prentice ? Make choice of weake willowes to be the posts of an house ? Or presse children for souldiers ? I trow not . Then , if ever we would be the servants of the most high God , Acts 16.17 timber in his Spirituall Temple , fight vnder the colours of the Lyon of the tribe of Iudah , 1. Pet. 2.5 . and be crowned with glory immortall , Rev. 5.5 . get we this Stedfastnes . For our Captaine Christ , our Lord and chiefe Master , admits of none , but strong men in his armie , tall Cedars to build him an house ; and stones of the firmest temper , to be placed in the walles . We liue in good dayes better then our forefathers before vs ; So that lesse strength was expected from them , then will be at our hands . For God is equall in all his wayes , lookes for encrease answerable to the times and meanes . Wherefore be thou assured , that where much is given , Mat. 25.20 . much shall be required : and why should it not ? Had we a plant in our garden , should we water it morning , evening , prune it , hedge round about it ; and , for all this labour , did it not grow , shoote vp , flourish , would we not rend it vp by the rootes , cast it forth , and suffer it to dye , to wither ? And shall not the Lord do so to vs ; if we attaine not to the forenam●d stedfastnes ? What could he haue done more for vs , then he hath done ? Will he suffer vs alwaies to cumber the ground ? Make the place barren ? Luk. 13.7 . No , no ; he will send forth his Vine-dresser , giue him astrict charge to cut vs downe ; And say to vs , as Christ did to the Figtree , never fruite grow on thee more . I can tell you , Mar. 9.14 . that this would be a sorrowfull season , a dismall day , and a wofull , feareful sentence ; whose eares would not tingle , and haires bristle to heare it ? And rather then vndergoe it , wish he had never been borne ? Wherefore , get wisedome , and faith , and stedfastnes , and abound in all ; And when thou hast it in the habit , then bring it into act ; exercise thy selfe , lay thy pollicie , bend all thy might , to be deeply rooted ; grounded in the grace of God , and all times to be doing . A weake man in the gifts of the spirit , is like to him , who hath many corporall infirmities ; both his person and motion are vnpleasant , vnprofitable . Who will Commend a feeble beast ? Or who desires to backe one that halteth ? And so much for this point .

And fall from your owne stedfastnes . ] The next thing we obserue out of these words is this , that

Doct. 2 A Spirituall stedfastnes may be fallen from .

It may , though it should not , ought not , else why did the Apostle giue out this charge ? publish this Caveat ? Or why are beleeuers so often forewarned , premonished to beware , to take heed of it ? And what a cloud of witnesses in the holy letters haue we recorded , who fell from it ? 2 Sam 11.4 11 Neh. 13.26 What a fall had David , one of the Lords worthies ? His goodson was a long time carryed downe the winde , went backe many degrees ; Gal 2.13 . Peter also had a sudden , but a shrewd slip , pulling Barnabas downe with him . Rev. 2.4 . But what doe I talke of , tell of single persons , 2. Tim. 1.15 . 1 Kin 12.20 . when as whole Churches , tribes , nations haue turned backward ? as Galatia , Ephesus , all Asia , and the Iewes .

Now for the more full and profitable prosecution of this point , we will first declare what this defection is , with the kinds & degrees of it : next the grounds and causes of it : thirdly the symptomes that attend it : and last of all , from the forenamed particulars make application ; where 1. Remedies to recover the declining Christian , shall be prescribed . 2. H lpes , to support him who standeth annexed . And 3. directions , for the young convert added , these things being premised , let vs goe on .

A falling from Spirituall stedfastnes , I The fall from Spirituall Stedfastnes defined . is a decay of the degree of grace obtained .

For as Spirituall stedfastnes , is a firme retention of the degree of grace acquired : So , by the rule of contraries this must be , a losse of the measure thereof receiued .

And this decay , Distributed may be of the Habit. Acts.

The habit of grace may be derceased . Some there be , who hold that the habit admits not of the least losse or damage : for as the Moone ( say they ) hath various aspects , yet hir body nothing diminished . So would these haue it with the habit of grace , in a sanctified person . But I rather accord with them , who are otherwise minded : And that for these succeeding reasons . 1. For is it not a Created thing ? 2. It is a separable adjunct , may be rent from its proper subject ; for it results not out of the principles which giue man his essentiall being , as the facultie of risibilitie doth . These arguments make it possible . 3. As the habit , in the vse of the meanes , may be strengthened . So , by the neglect thereof , why should it not be weakened ? 4. From the rule of opposites , corruption , we all agree may be decreased ; and then , why may not grace be also diminished ? These two latter reasons , make the position , as the former , possible ; if not more then probable .

Quest. To take it then for granted , that the habit may be decayed in a found Christian , Solut. it may be demanded , in what degree ? For the solution of this question , may it be thought worthy to passe , we answer ; that seldome , if ever , is it wasted to that degree , it was of at the first infusion : or if it should proceed so far , yet never beyond it : our reason . For , as we were meere patients at the first reception So , are we no agents in its destruction . Lose we may , what addition , by our Cooperation with it , we haue gained : but not the least dramme of that , the which , without our coworking , was , at our effectuall call , infused . A natural father ( could he prevent it ) would not suffer his Sonne to wast the stocke , he primarily conferred on him , although he might winke at the mispending of what he by the vse thereof , hath gained . And then shall our heavenly ( who can let ) permit his children to consume his talents he first imparted to them ? Againe , our Apostle , in this place , admonisheth the Saints , to beware that they did not fall from their strength , or strengthening , not from the habit of grace , or that bulke ( as I may call it ) the which , as a seed in the soyle of their soules , was at the time of their conversion scattered ; but from that degree , they since that time had acquired , obtained .

But be it granted , that the habit cannot be decreased ; yet the acts without doubt , may be remitted , being by some strong enemie , from within , or without vs , opposed . the Sunne may be eclipsed , his beames restrained ; when his bodie remaines perfect , nothing wasted . So is it here . However ( though we thus write ) we are of opinion , that were this Spirituall cessation of long duration , it would greatly in danger the habit . For ( as we haue sayd ) it growes by vse , decayes by disvse ; as we find by experience , that naturall habits doe , by naturall operations , relaxations .

Obserue further that this decay of the habit , and acts of grace be Totall . Habituall falling subdivided . Partial .

Totall ; When the habit is wholy destroyed ; or all the acts of it vniversally suspended , the former befell Adam of speciall grace at the creation ; Rom. 5.14 . And Alexander of common , after mans redemption . But this kind of fall ( we take it ) is not in this place , by our Apostle intended ; 2. Tim. 4.14 nor incident to them , who are , vnto Christ Iesus , by the Spirit vnited . Partiall is ; for the habit of grace may be decreased , and its acts remitted in the most regener at person . Now this latter kind , Is Inward . Outward .

Inward in Iudgment , then in the will and affections . For the vnderstanding may not only be weakned from the cleare apprehending of the truth formerly obtained : but also , Gal 3.1 . as in the Galatians , with errour corrupted . For , they fel from the doctrine of iustification , in the true rule & ground of it , mixing their owne workes with the obiect matter of it , which is Christ , and his obedience ; actiue passiue . This was their iudiciall fall .

Againe ; in the will and affections , Rev. 2.4 . Video meliora &c. there may be partiall decay . This was the fall of the Church of Ephesus , which is sayd to haue left her first love . And a truth it is , that a man may hold the doctrine sound in respect of iudgment , and yet fall from it in regard of practise . For the hahit of grace in the vnderstanding , is distinct from that in the wil & affections ; whence spring these various declinings . And as inwardly ; So outwardly may we fall from the acts of grace , the which , in time past we haue performed . Dauid ( doubtlesse ) was sound in iudgment , when he fell so foully in his practise . And a man may haue a will to do well , when the externall effects may be blasted , Psal. 39.1.3 as of Peter in the deniall of his master . The Prophet purposed to looke to his waies , not to offend with his tongue . 2 Cor. 16.10 But this was too painful for him : therfore he spake vnaduisedly with his lips . When that Godly king imprisoned the Seer , his iudgment was sound ; yet his practise corrupt . But ordinarily , when the inward asts be remitted ; then the outward are stinted .

II. Thus having finished the first thing proposed , we proceed to the second ; the causes of these declinings .

And they be Within vs . Without vs . Causes from within vs .

Melancholie , for its a true axiom , that the soule followes , the disposition and temperature of the body , the forenamed humour hath various and strange operations , drawing a blacke and mournefull curtaine over the New-man , casts hidious conceits into the minde , and presenteth to the eye of reason , the manifold mishapen ougly formes of approaching death ; burnes and consumes the purest spirits , the immediat instrument of the soules acts ; Or so clogges them with thicke fumes , that she cannot lift vp the wing , and soare into the third heaven ; but like a weather-beaten , or limed fowle falls downe , and makes her motion on the earthie Center , creepes on the Globe . And Dailie , hourly raiseth such cogitations as these . Loue , why thou art but passion ; zeale furie , ioy madnesse ; hope , a groundlesse conceit . And all the graces of the spirit , but the operations of meere nature ; or a more pure disposition of corporall temperature : whence it often comes to passe , that such ; who be pestered with the forenamed peccant malady , complaine of the soules corruption , when it s nothing else , but the bodies bad indisposition , grow thereby to be out of heart , cease from spirituall action ; and so consequently fall from their former setlednesse . He who is ignorant of this thing , well may he be an aged person ; but ( I am sure ) no expert Christian.

2. Some raging lust , vnmortified affection . When such a passenger is in the ship of mans soule , like another Ionah , it will vnsettle all . Was not David strong in the grace of God ? How came it to passe then , that he in some degree , fell from his former stedfastnes ? Why ? he was of an hot Sanguine complexion , which provoketh much to the sinne he committed ; 2. Sam. 11. now being not carefull enough , to curbe that natural pronenesse , of certaine , was an internall cause of his foule declining . Gen. 39.12 Ioseph in this , it seemes , out-stript him : For , he resisted , though strongly tempted ; was ( likely ) as yong as David ; had none , he six wiues , as appeareth ; And had he disputed with flesh and bloud , as forcible arguments to haue allured him . What a broade difference was this , for David a king , to goe in to a subiect ; and Ioseph a servant , to runne from his mistris , had noe more bin mentioned ? Was not his sonne Salomon , Neh. 13.26 . in his youth , a rare yong man ? Yet , in his elder yeeres carried away with outlandish women ? Why so ? in plaine english ; his lust was let loose , his affection not mortified . He trod not in the steps of holy Paul , who laboured with his hands , 1. Cor. 9. vlt. fasted often , brought his body into subiection , that the flesh might not over-master the spirit . The like might be the fore-runner to Noahs drunkennesse , Lots incest , and his wiues looking backe to Sodome . If the reines hang vnder his feete , the strongest , readiest footed beast , may stumble , catch a fall . Cut all the feet equall ; the table stands stedfast , else not .

3. Vnbeleefe ( this workes greater woundes in the soule , than ever any mountebanke profest to cure in the bodie . It , as a moth the garment , eates vp the glosse of grace ; like the worme the Gourd of Ionah , smits faith at the roote , causeth it to wither ; and makes the acts thereof feeble , liuelesse . What mists will this Iugler raised in our vnderstandings ; Earthquakes within vs ; Blinde the eie of reason to question common principles ; Doubt of what we haue knowne by experience ? How subtilly will this Sophister argue ? Dispute ? What ? Are not all things alike from the beginning Where is the promise of Christs c●mming ? 2. Pet. 3 4. When shall the Iewes be called ? Rome ouerturned ? Gog and magog destroyed ? And all Israel saved ? Mala. 3.14 . Are not the wicked advanced ? Isa. 59.15 . They who tempt God delivered ? And he that refraineth from evill made a prey ? What profit is there in serving the Almightie ? Seeking the kingdome of heaven ? Calling vpon the name of the Lord ? Art thou not poore ? Despised ? Psal. 37.1.2 &c. Persecuted ? Who flourish , but the vngodly ? Are without bonds in death , except the transgressor ? Brethren , infidelitie will raise in mans hart loose conceipts of God , and of his nature ; almost perswade that seeing is not beleeving . Had not the Prophet such thoughts as these ? Was he not almost by these Sophistications , fallacies well neere turned out of the way ? Cast vpon his backe ? And runne the path of open profanesse ? Without doubt , they stayed his steps for a time , hindred his holy progresse . Reade Psal. 73. Per totum .

4. Carnal confidence ; that is , whatsoeuer we trust in , except Christ Iesus . The Iewes had Abraham for their father , Moses to their master , teacher ; Circumcision the seale of righteousnesse , the Arke , Temple , Oracles , all holy ordinances , and worshipped at Ierusalem ; yet excluding Christ the true Paschall Lambe , the Messiah premised ; What was al they did or had , but a confidence in the flesh ? Was not Paul an Hebrew of the Hebrewes ? Of the kinred of Israel ? And of the tribe of Beniamin ? Circumcised the eight day ? Brought vp at the feet of Gamaliel And profited aboue manie ? Phil 3.3 . a Pharisee by profession ? zealous towards God ? And lived after the most strict sect of that religion ? And what was all this , Acts 26.5 . ( Christ being denied of him ) but a fleshly confidence ? And may not a man effectually called , perfectly iustified , and truly sanctified , haue an eye , look back to such things ? Put some affiance in them , whereby the better to confirme his Spirituall standing ? And if he doe , what can it be but a carnall confidence ? And may not a man effectually called , perfectly iustified , & truly Sanctified , haue an eye , looke backe to such things ? Put some affiance in them , whereby the better to confirme his Spirituall standing ? And if he doe , what can it be but a carnall confidence ? And a step from grace ? Giue we an instance of this , without exception . What say you of the Galatians ? Would not they haue their workes concur with the obedience of Christ , in the act of iustification ? And for this cause , be they not sayd to haue ended in the flesh ? Gal. 3.3 . Fallen from the grace of God ? This is a secret , yet a certaine truth , that a man may be carried away to place some confidence in his owne worthines ; and if he doe , according to that degree , he falle●h from Spirituall stedfastnes . For Christ must be all in all , Col. 3.11 . else no setlednesse : and therefore , for this very thing , we truly affirme , that Rome is fallen from the faith , and led away with the errour of the wicked .

5. Weakenesse of grace . To speake properly , this is not a reall , or positiue cause of declining ; yet by occasion , may haue a finger in the businesse . For grace , as all other things , is apt to conserue it selfe , and no agent by intention of its owne diminution . Put a small portion of fire , into a bundle of greene wood , will not the act thereof , by its ouer-strong adversarie , in some degree be weakned . So grace being a little one , corruption big and mighty , and besetting it round , why may it not also in part be extinguished ? Gal. 5.17 . For flesh and spirit are contraries , lodge in the regenerate person , are alwaies quarelling , whence it comes to passe , that grace , being vnequally matched , is over-mastered and quenched , though not totally consumed . Yea doubtlesse , were it not for the spirit of God , who at al times stands by the new-man , and in everie conflict , as Eli the lampe with oyle , 1. Sam 3. Ioab David , with a new created power releeues him , the old-man wold put out the candle of his life , conquer & overcome him .

6. Want of knowledge experimentall . When a tradesman hath a stocke , followeth his calling , seeth how customers come in , hath daily doings , whereby he augmenteth his substance , gaineth great things , and winneth reputation , will it not animate , put spirit and life into him , to be constant in the execution of his vocation ? And so will it be with the experienced Christian . When he can say by proofe , Psal. 6 9. the Lord hath heard my prayer , performed his promise , comforted me in trouble ; and ( to this day ) hath never failed or forsaken me , he will goe on in the continuall practice of holy actions , 1. Cor. 6.8 . thorough good report , and evill report , without the least relaxation . There is a misterie in godlines , the which being learned , will make a Christian stedfast , immooueable . When a man hath tasted of the good word of God , savingly felt the power of the world to come , and is familiarly acquainted with the ravishings of the spirit , nothing can stay his steps , hinder his progresse to the land of the living . Doth not a tradesman know in the time of bargaining the worth of skill ? What , when commodities are deere , money will doe ? How sweet a thing it is , to gather out of a great heape ? Not to be beholding ; or to take vpon trust of his neighbour ? And the same doth an experienced professed Christian . He vnderstands the necessitie of faith and grace , when God ( as I may say ) sets Christ and salvation to sale ; and how , ( were he now without the treasure of the spirit , constrained , like the fiue foolish virgins , to borrow of his acquaintance , Mat. 25. in a day of dearth ) he were quite vndone . Who is so vnwise , but knowes that goods are alwaies profitable ? Money will , can do manie things ? A diligent hand maketh rich ? Pro. 10.4 . And to him who hath , Luk. 8.18 . shall be giuen ? But too few vnderstand the gaine of Godlinesse , the vse of grace , the purchase may be made therwith , what credit such men haue with God , and what promotion he will conferre vpon them , who carefully seeke it , conserue it . Ignorance in this thing , makes manie banke-rupts , politicall , spirituall .

Now the contrarie of all these we haue mentioned , will be excellent helpes for the firme retention of grace receiued . Wherefore keepe thy body in good plight ; feede on choice meates , walke in pure aire , vse moderate labour , recreation ; And drinke a little wine , 2. Tim. 5.3 to prevent thy corporall infirmities . Consider how plants spread in a fertile soyle , beasts feed fatter in a fresh pasture ; and in the vse of the lawfull meanes , meanes , all kind of creatures thriue , prosper ; Col. 3.5 . mortifie also fleshly lusts , crucifie the whole bodie of sinne ; for , in so doing , 1. Cor. 9. vlt. thou shalt remoue rubs out of the way , curb the Oldman , & binde him to good behaviour . See in like sort thou increase thy faith ; and that will expell infidelitie ; consume it , as fire doth subble ; and driue it out of the heart , to dwell , as Hagar , in the wildernesse . And shall not hope in Christ , make the Newman lustie ? Strong ? Arme him against feare ? Foule despaire ? And in all assaults cheere vp his spirits ? Be sure to grow in grace : For is not a feeble person , subject to trip ? To stumble ? Catch a fall ? When able bodies , hould out ? March valiantly ? Win the field ? In a word get experience of Gods dealing with the righteous ; what sound ioy there is in the powerfull practise of religious duties ; vnspeakeable comfort in suffering for well doing . Thus doe , and when Sathan doth tempt thee , his sworne slaues persecute thee , the world allure thee , and the flesh resist thee , thou shalt say to all with Indignation , Neh. 6.11 . get yee hence . Shall such a man , as I am , flee ? Do this wickednesse , to liue ? Offend my good God ? Gen. 39.9 . And hazard the finall estate of my soule ? Nay , rather let my arme fall from my shoulder , Iob. 31.22 . Psal. 137.5 . my right hand forget its cunning ; and my tongue cleaue to the roofe of my mouth . And thus much of the inward causes of declining ; the other , from without vs , follow .

2. Chro. 21.13 . 1. Wavering-minded companions . He who walkes with such , will , in time , walke as such . When the kings of Iudah fell from the true worship of God , did not the subiects also ? Did not Peter by his example , Gal. 2.13 . seduce Barnabas his fellow-labourer ? The one led awry ; the other followed . What was the cause Samson lost his strength ? Was it not too much familiaritie with dancing Dalilah ? This is not the least blocke in the way .

2 The fierie triall of affliction . Luk. 2.35 . Peirce the Soule of Marie with this sword ; will not the hearts of manie be discouerd ? 2. Tim. 1.15 Put Paul in prison , all Asia straight forsake him . Let Iesus be condemned , his owne Disciples will be offended . Oh! Affliction is harsh to flesh and bloud : skin for skin , Iob. 2.4 . and what will not a man do to saue his life ? This winde , where and when it bloweth , causeth the strong to stagger ; and trippeth vp the heeles of manie weake ones .

3 Personall wrongs ; vndeserved iniuries . Nabals churlish dealing with David well deserving , gaue him a sudden slip ; staide , 2. Sam. 25.11.15 . for some season , his spirituall motion . What else made the good subiects of Salomon , 2. Chro. 10 7.16 . to fall from his Son Rehoboam ? to cry , what portion haue we in David ? Or inheritance in the sonne of Iesse ? O Israel , see to thine owne house ? Had the king spoke kindly to them ; giuen them good words , they would haue bin his servants for ever .

4 Publicke scandall . When the Word preached , but seemes to sound against a mans person , then he recoiles like an overcharged Cannon : on no other occasion , did many of Christs followers forsake him ; Ioh. 6.66 . walke no more with him . Were not the Galatians in the same predicament ? Gal. 1.9.10 . What else had a foot in their retrogradation ? And is any thing more common in our daies , than for the people to take offence at the doctrine ? Sometimes from the habit of their Teachers ?

5. Example of supposed great ones . Hence sprung these speeches : Doe any of the Rulers follow him ? Of the Pharisees beleeue on him ? Ioh 7.48 . Moses is our Teacher ; and doth this man restraine learning to himselfe ? Ioh. 9.29 . We know God spake to the one : 1. Sam. 8.5 . But as for this fellow , we know not whence he is . Likely , from the same ground , the people would haue a king : other nations had so . As with the fashion , we deale with religion ; if great men vse it , all follow it : but if not , we cast it off .

6. Disreputation . When persons haue rare parts , faire promises , but not promoted ; then they turne Priest , Iesuit ; as Sanders , Stapleton , to get preferment . This may be the cause why Demas forsooke Paul , cast off his calling ; 2. Tim. 4.10 And ( as some thinke ) became an Idol-priest at Thessalonica . However that was ; this cord pulleth many from the right path , wherin sometimes they had walked .

I might here mention many more ; as the habites of pleasure , seate of promotion , titles of honor , paritie with nobles , commande of the vulgar , and revenge on the adversarie : false teachers , falls of great ones , seeming foolishnes of Gods ordinances , glorious shewes of holinesse , counterfeit miracles , and shining ceremonies . The chaire of securitie , sad lookes of the forward , simplicitie of honest hearted Christians , or their sillinesse rather . Adde to all these , the Divels cunning , Sathans enterprises , alwaies stinting vs at the heele , to dimme the eye of the minde , wither the hand of faith , or eclipse its obiect . This red Dragon with his depths , coales of envie , boiling vp all the forenamed parts in the Cauldron of his malice , will make such a filthie scumme to ascend , the which being smelt of the New-man ( were it not for the good Physition of our soules , who cureth all diseases ) would cast him into a totall irrecouerable consumption .

Here , before we proceed to the next generall head , it is to be obserued , how these causes mentioned may be applied , as wel to him who hath but a forme of godlines , as to the sound Christian ; and that they doe not onely hinder the exercise of grace , but also weaken the habit : Sometimes working it , as Ioab stabbed Abner to the heart , at once ; now and then successiuely , as a thiefe is said to quench the Candle . For some are like a strong poison , that dispatcheth its patient quickly ; others a lingring disease , which killeth certainely thee not suddenly . These things being inserted , let vs proceed to the next head .

1. Symptome● of declining . When we haue not so cleare an apprehension of the worth of grace , and the meanes to procure it , increase it , as in former time . If the glory thereof be darkened ; and we account faith , loue , hope , but as common favours , in some degree we are declin●d . When the corporall eye behouldes externall obiects ( not changed from their naturall glosse ) but dimmely , it argueth a decay in the organ , the facultie of seeing . So when the good word of God , the sacred gifts of the spirit , present themselues to our internall senses , as broken notions , ordinarie things ; not as Baulme to cure our deadly woundes , Angels food to refresh our never dying Spirits , and the onely pence , whereby to purchase a pardon for our sinnes , the loving kindnesse of our God , and the land of eternall rest , then is the habit of our vnderstanding decreased . When we see the fore-specified things , as grasse vnder our feet , common passengers we meete withall , as if we saw them not , questionlesse we haue catcht a fall .

2. If we want an eager appetite after the doctrine of sound words , the bread and water of life ; feed on them more for feare and fashion , than loue and affection , we haue just cause to suspect our selues . That stomake growes weake , which desires nouelties , longs for vncouth things : And having fed twice or thrice on wholsome meates , begins to turne . When men picke out some odde author , tye themselues to him in their continuall studie ; talke of him , quote him , commend him , as the onely Champion of all the learned , be they who , or what you will , their spirituall eie-sight , and appetite are weakened ; and the New-man is in a fit of languishing . He who leaues the road-way , is out of the way .

3. Ion. 1.3 . &c. A neglect of our particular callings . When Ionah will not to Ninevie ; but pay his fare , lance foorth , and saile to Tarshish , his soule hath tooke a spirituall nappe . They who grow busie-bodies in oth●r mens matters , and overlooke their own , are turned backward . Idle censorious Christians , either never had good stocke , or they haue diminished their store . For a diligent hand maketh rich , as well in spirituall as corporall things . Vnthrifts and Loyterers , alwaies dye beggers .

4. When we feebly perfourme holy actions , or fearefully omit them . He who preacheth without power ; prayeth but not fervently ; singeth Psalmes , without ravishings of the spirit ; and approacheth into Gods presence , without trembling , serious preparation , is in a spirituall consumption . That man who speakes fainly , walkes limpingly , and workes laz●ly , is either a Laisht , a Gibeoxit , or an Ephramite ; idle , luskish , or a counterfeite , if his naturall habits , and abilities be not decayed . I may affirme the same of the other . From this ground , Col. 4.17 . Paul might be occasioned to put Archippus in mind , to looke to his ministerie .

5. A fift symptome , is a quiet concoction of what heretofore we haue distasted , 1. Sam. 24.5 . spued out , holding the same , as then , for loathsome meates . Take David in his right temper , 2. Sam. 11.25 . touch but Sauls lap , and his heart smites him ; if disordered , sheath his sword in the bowels of Vriah , it will not checke him . Men digest that being a sleepe , which ( were they waking , ) would cause them vomit . A soule in her best plight , as she abhors the greatest : So hates the least knowne evill .

6. Finally ; When men offend , 2. Chro 16 10. and wil not endure reproofe . If Asa , imprison the Prophet ; Ionah , Ion. 4 9. tell God he doth well to be angrie ; And Iob , challenge him the schooles , Iob. 13.3 . they all three are gone downe the winde . He who enters into his lodging , bolts the doore , shuts the window , stretcheth himselfe on his bed , and drawes the curtaines , is certainely inclined to sleepe : if he storme , cast the stau●s about , being awaked , you may safely conclude , he hath no will to worke . You haue heard , that Spirituall stedfastnes may be fallen from ; what it is , with the kindes , causes , and Symptomes of it ; And now from all the particulars specified , and our method propounded , we proceede to application .

Vse . .1 And from the foregoing groundes , we first conclude against our adversaries , that saving grace once obtained , cannot totally be consumed , destroyed . Gaine say we doe not , dare not , that the acts may not be for a season suspended ; or the very habit , from which they flow , Rom. 11.29 weakened : But this we denie , that the tree with all her fruits may vniversally and finally be blasted , Ioh. 11.42 . withered . For , are not the gifts and calling of God without repentance ? Heb. 4 14. Doth not the Son intercede for vs ? Will the Father denie him any thing ? Shall the spirit permit his worke to be abolished ? 1. Cor. 3.16 Is it equall , that the New-man suffer for the Old-mans offence ? Phil. 1.6 . For , all that is borne of God sinneth not . 1. Io. 3.9 . If one member perish , would not the bodie of Christ be imperfect ? Should one finally fall , by the same cause , why not all ? And then might not Christ dye in vaine ? Were not his end , at the least in part , made frustrate ? What fearefull , and to be abhorred consequents are these ? What if corruption , like a land-flood , gather head ? Grow bigge ? Overflow the bankes ? And seeme to drowne all the good graine in the nether groundes ? Yet , in a trice , shall it not be dried vp ? Vanish , as if it never had bin ? When as grace , like a little river , keepes the chanell , runnes continually , though shee haue no such boyleings ? Swellings ? But we leave them to drinke vp puddle , who dislike to tast spring water .

Vse . 2 Learn we hence , to avoide the over-forward censuring of backe-sliders , lest we condemne the generation of the righteous . What if Some , who haue made a great profession , giue backe ? Will it follow , that they are finally ? Totally fallen ? Haue made an apostasie ? Doe we not reade of many of the Lords worthies , who fell , in some degree , from grace obtained ? Shall we thence conclude , they made shipwracke of all ? Never recouered ? In no sort . Did not David decline ? Runne out of the road-way , when he returned to murder , dissimulation , adultery ? Y●t held he not the habit of grace , in some measure , sound ? 1. King . 11.5 . What did his sonne Salomon also ? In his yonger yeeres , tooke he not many out landish women ? In his ripe age , went he not after Astoreth , the Goddesse of the Zidonians ? And Milcom , the abhomination of the Amorits ? Build an high place , for Chemosh and Molech , the abhomination of Moab , 2 Chro. 16.10 . and Ammon ? Was not Asa , wroth with the Seer ? Put him in the prison house ? And , at the same time , oppresse many of the people ? What should I relate , Noahs drunkennesse ? Lots incest ? Abrahams equivocation ? Moses his staggering ? Ionahs anger ? Or Peters deniall of his master ? Lying ? Swearing ? Cursing ? He who had seene these , might he not haue bin swayed , to haue past a round censure , vpon them ? And in so doing , had he not gone beyond his last ? Pluckt vp plants of righteousnesse ? What if the Sunne stand still ? Goe backe many degrees ? May it not returne , to its former motion ? Runne its course , as in the daies of old ? Christians in this , oft get it mist ; step too farre . It s a soule Symptom of a declining soule , to passe a rash censure of his failing brethren . Yea these , many times runne out of the way , when they are complaining of others wandrings . When a tree le ts fal her fruit , casts her leaues , lookes dead , is it dead ? No , the spring is not farre off , the Sunne is in his regresse : and then shall shee bloome , beare in abundance . Wherefore , lay thine hand vpon thy mouth , be not rash to vtter this thing : but rather , be swift to heare , Iam. 1.19 . slow to censure .

Vse . 3 And what we haue in the doctrine prooved , may teach a declining Christian a two-fold lesson . The former , when he discernes his spirituall decay , to repent ; Smite his hand vpon his thigh , and be ashamed , that with Ephraim , Ier. 31.19 . he hath mispent the time of his youth ; as the Prodigall , runne from his father , Luk. 15.13 wasted his stocke , and lost part of his portion . The latter is , when he conceiues , that he cannot finally fall , his store totally be consumed , to gather heart , and be of good comfort . For there is life in the roote , nature is not wholly destroyed ; Isa. 65.8 . the cluster of grapes is sound , and there is a blessing in it . What if the water ebbe ? Shall it never flow ? The babe not spring ? Is it dead in the wombe ? The sunne eclipsed ? His bodie consumed ? Israel once , or twise flee ? Will it follow , they shall never returne ? Fight ? Win the field ? I tell thee , grace is not like Ionah's gourd , Ion. 4.8 . that springs in a morning , withers in a moment : neither the Lillies , which flourish this day , the next cast into the Ouen , and burned . We may not say , as Christ of the Fig-tree , never fruite grow on thee more . But as once borne , ever borne ; So once gracious ever gracious , though not in equall degree . For the variety of graces existence , prevents not the perpetuitie of its essence . May not all the members of the body consume , yet not totally ? So may everie part of the New-man , and not wholy be wasted . A truth it is , that the beleever may thus fall ; First , that the Church may question the soundnesse of his heart , 1 Cor. 5.5 . vse her publicke authoritie , and deliuer him vp to Sathan . Witnesse the incestuous person . Also , that he himselfe may haue strange , and loose conceipts of his spiritual estate . What did David ? Psal. 51. And so , that he may hardly ( if ever ) recover his former strength , haue that neere and sweet communion with God , 2 Chro. 16.10 . and his Saints , which he hath had . Was not this the condition of Asa ? Yet for all that hath , or can be said , the seedes of grace shal never totally wast , and perish . Neither is it impossible , but that he who hath fearefully fallen , may recouer his former strength , doe his first workes : Iudg. 16.22 Haue we not an example of this in Sampson ? For God can , and will too , restore the declined , Rev. 2.5 . if no time be omitted , meanes neglected . And experience of this so great a dammage , may perswade the Prodigall , in the vse of his talent , to be the better husband . He who hath gone astray , when he seeth his wandring , and returning into his right path , will he not trudge on the faster ? A bone being broke , if once knit ( say Chi●urgions ) is the stronger . After a long languishing disease , nature hath recovered ; and that body receiued her former force , bin the more healthfull a long season . When the Sunne had gone backe many degrees , who can tell , 2. King . 20.11 but in his returne , he gained what he had lost , that all daies and nights , might be of equall proportion , according to the season , as at the creation ? But , beloved , though this may be so ; it likewise may not . A relapse is with great hazard recouered ; for nature is weakened , the peccant humour strengthened ; So is it in this . For when the New-man decreaseth , the old increaseth ; both of which , breed danger . It s more easie to keepe the weake on foot , than being fallen to lift him vp againe . How ever , yet is it possible .

Vse . 4 And may Spirituall stedfastnes be fallen from ? Then try thy selfe , if thou be , or not revolted . Tradesmen keepe a register of all their proceedings , cast vp their accompts yeerely ; take a strict view how they decreased , or increased their substance ; and should not Christians be as wise in their generation ? Make proofe therefore , by the former Symptomes related . Is thy spirituall eie grone dim in seeing ? Dost thou behold Christians , as the person , who receiued his sight , did men , walking like trees ? Isa. 65.5 . Saist thou to such , stand a part , come not neere me , I am holier than thou ? Is thine eare dull in hearing , what the spirit speaketh to the Churches ? Covet'st thou frothy windy stuffe ? Rev. 2.7 . Contentest thy selfe at home with a printed paper ? And delightest in some new odde invention ? Canst not thou ( as in times past ) relish Angels food ? Bread from heauen ? Absentest thou thy selfe from the Lords table ? Or comming , feedest on the sacred bodie of Christ without an eager appetite ? Are the actions of grace feeble ? And willingly omitted ? Wantest thou power in Prayer ? Is that pulse weake ? Trembling ? And yet thou never challengest thy selfe in that regard ? Is vnwholesome food well enough affected ? No way disturbant ? or better diet receiued , not into the veines distributed ; but passeth thorow the draught vndigested ? Concoctest thou the word with wambling ? Feelest no reluctation of weaker sinnes , heretofore distasted ? And for all this , canst thou not admit of Physicke ; sharp and keene reprehensions ? Wilt thou quarrell with the man who seekes thy recouerie ? account him rash , indiscreet , and but thine enemie ? Then , in good sooth , thou art gone backe , carried with the tide , and fallen from thy stedfastnes . But , and if thou allowest this that thou dost , mournest not for it , neither striuest to returne to thy former strength & motion , thy declining is will full ; and thou maist feare an apostasie . For these symptoms , Characters , as luskish reachings of a lazie body , are the certaine forerunners of a finall revolting . Wherefore , as by this search , examination , thou maist try thine estate : So if thou finde thou hast fallen , labour to returne to thy former stedfastnes . And to recover thee , according to the order premised ; what helpes we can , we will afford thee .

And they are of Direction . Perswasion .

1. We must call to remembrance , what truth in the vnderstanding ; or in our conversation , we haue fallen from , and so returne vnto them .

2. We are to consider , what sinne we haue imbrased ; whether it be an errour in iudgement , or practise : and if we clearely discerne any , then to cease from it . For , all our failings will and may be ranked vnder these two heads ; of Omission , or Commission . When the naturall body is weakened , by refusing of wholesome meat , or receiuing of noisome diet ; is not the way of corporall recoverie , to feed on the former , and to reiect the latter ? Even so must it be in the regaining of our spirituall strength , we haue fallen from . He who hath erred from the true way , must take knowledge of his wandrings , and returne to his wonted walke . Wherefore begin , though , at the first , faintly to heare , reade , meditate , pray . And also to cease from sinne , avoide the occasions of evill ; then shalt thou by degrees , be restored to thy Spirituall stedfastnes , as a weake-sickly body by good diet , moderat exercise , to its former strength . This is the way of direction ; that of perswasion being compounded of many particulars , followeth .

1. Cast in thy mind , what an vncomfortable condition thou art fallen into : compare it often with the times of olde . Doe not slavish feares vpon the least occasion arise in thy soule ? Art thou not suspicious , how the best question thy soundnesse , be privie to thy secret slips ? Hidden failings ? Who would be reputed a prodigall ? Gal. 3.1.3 . Or having bin accounted rich thought to banke ? Did not Paul , on the same ground , call the Galatians , fooles ? Persons be-witched ? Will you ( saith he ) having begunne in the spirit , end in the flesh ?

2. Consider that greater evils , than these , may attend thee . For shall not the Lord with-draw his loving kindnesse from thee ? Change his countenance , and seeme ( though he be not ) thine enemie ? Would not this like the divisions of Reuben , Iudg. 5.16 . cause thoughts of heart ? What will sooner make the Lover sigh ? Any thing , than the angry frownes of his best affected friend ? Of all the burthens befell good Iob , Iob. 29.2.3 it seemes the disaquaintance with his God , did the most breake him : therefore cried , O that my soule were , as in mouth spast ! As in the daies when the Lord preserued me ! His candle shined vpon me ! And by his light , I walked thorow darknesse !

3. And , if thou rouze not vp thy spirit , be assured , that thou shalt be awaked . For , fearefull dreames may fall vpon thee , strange visions in the night present themselues vnto thee ; and crosses , thicke and threefold , follow thee close , vntill thou returne to thy former tast . For , shall God lose his labour ? And his child his soule ? May not the Lord , shut thy wombe ? Slay thy posteritie ? Call for a famine ? Send the sword to wound thee ? The Pestilence to kill thee ? Grant thou escapest all these ; may not a worse arrest thee ? What if he correct thy sin with sinne ? That the Church cast thee off ? Excommunicate thee ? What pleasure canst thou take in all thy priviledges ? Maist thou not rather suspect every moment , to be swallowed vp of overmuch heavinesse ? 2. Cor. 2.7 .

4. But let it be admitted , all these might be avoided ; Yet will not Sathan tempt thee ? bend the strong bow of his malice , feather his firie darts , Set them in the nocke , loosse them from the finger of envie , & strike thee to the hart ? Hast thou bin his but in the months past ? When thy eye was first opened ? And thy corrections sealed ? Then let the bitternes thou at that day feltest , cause thee to awake , Eph. 5.14 . and stand vp from the dead . Suppose , in this declining condition , thy soule should be taken from thee ? However , it might land safe ; yet would not the passage be fearefull ? What flesh , but will tremble to die in a sleepe ? To awake on the suddaine , at its everlasting home ? And to depart in a spirituall decay , what is it else , Mat. 25.5 . but the foresaid evill ?

Wherefore , O thou declining Christian ! Present these obiects to the eie of thy minde , take a strict view of them , meditate thereon continually , and let them never slip out of thy remembrance . When they would wander , call them backe , tye them to thee , binde them fast : And that with the coards of a solemn Promise , Vow , Oath ; vntill they haue wrought thy perfect cure , recovered thy wonted health , let them never leaue thee , forsake thee . If thy eie ( as its apt enough ) be once off them , say to it , Gen. 3.9 . as God to Adam , where art thou ? In what be thy thoughts imploied ? Is not ●his one thing necessarie ? Thinke , and thinke often , how thy companions begin to whisper , thy God to g● beyond the vail , thine enemies to insult , Sathan to arme himselfe , and be thou awaked . Consider , that the sword is in varnishing , the palgue descending , famine approching , Iob. 28.14 . and death , the king of feare , hasting to kil thy body carrie away thy soule . Say , at the morning , in thy setled thoughts why may not my life set before the Sun ? When thou liest down , my bed be my graue ? And my sleepe my death ? Let this cry still sound in thine eares , that a declining estate is woefull , fearefull , and the extreamest of all extremiti●s to a beleeuer . Doe this and thus , then shalt thou returne from the Chambers of hell , thy spirit lift vp the wing , mount on high , and soare aboue all the swelling waters of iniquitie : Thy brethren say vnto thee , the Lord is with thee , Iudg. 6.12 . thou valiant man ; and blessed art thou among many : Thine adversaries shut their black mouths , spit their venom in vaine : And wish , that their last end , might be like vnto thine : Numb. 23.20 . Yea , thy God shall descend from heaven , scatter the black cloudes , breake thorow them all , and smile in thy face ; say , well done , my servant , my sonne ; giue his Angels a second charge over thee , put his spirit with more power into thee ; And , as with David , be with thee , whithersoever thou goest . 2. Sam. 8.6 . Thou shalt tread on the adder , and yong Dragon ; Psal. 19.12.13 . walke in the valley of death , feare no evill , nor tremble at the m●st terrible tydings . But as astately ship vnder saile , having a fresh gale , & her colours spred , swiftly and yet securely , hast to the shore , and cast anchor at the road of eternall rest ; And that , when back-sliding professo●s , shall either shipwrack their consciences , split all a pieces , sinke the fraight of their soules in the bottomlesse gulfe ; or like a distressed barke , which hath spent her maine maste , sprung a plank , cut her tackling , and cast it over boord , with great hazard and terror put in , and saue themselues .

Vse . 5 Here , let him who standeth , take heed lest he fall . For a spirituall stedfastnes , 1 Cor. 10.12 . we see , in some degree , may be fallen from , decayed : And then , why should it not cleaue vnto thee ? What priviledge hast thou to avoide it Aboue thy brethren ? Haue not the tallest Ceders in Gods Sanctuarie , been shaken ? The strongest sometime staggered ? And is this any new thing in the world ? Wherefore take thou heed to thy standing , eye well thy foot steps , keepe a strict watch ouer all thy waies , that this evill doe not overtake thee , ceize vpon thee . And to prevent it , practise these subsequent particulars , as remedies .

1. Be humble in thine owne eie . Haue a low conceipt of thine owne worthines . Helpes to support him who standeth . When men , like leaven begin to swell ; or , as the Pharisee , to boast , set the best side out ; such without controversie , are not farre from a fall . Was not this the fore-runner of Peters deniall ? Pro. 16.18 . And good Ezekiahs backsliding ? So true is it , that pride goeth before a slip ; Luk. 1.53 . and an high minde leads to destruction . God giueth grace , to the poore in Spirit : but sendeth the conceited-rich , emptie away . Low growing trees , escape the storme , stand vp right , when such as shoot vp , mount a loft , with a small gust are often shaken , sometimes overturned . Carrie a meane saile , and never feare shipwracke of grace and faith : For , so long God sits at the helme .

2. Rather question thy selfe , suspect thy standing . Feare is a bad getter , yet a sure keeper : And who sooner catch a fall , than they that runne without regard ? Many haue bank't at vnawares , when good-take-heed was not their factor . The best Physition our kingdome had , D. Butler dyed ( say some ) of a consumption : And being demanded , why he did not prevent it , his answere was , he never feared it . Our proverb is , that death comes oft at vnawares ; And retchlesse people dye poore . Sure I am , graces decay may be sudden , the soules exchequor well neere emptie , Pro. 10.4 . when treasurer providence takes a nap , a wakes to play . A diligent hand maketh rich ; an evill fore seene is halfe avoyded . Wherfore , alwaies feare to fall ; but chiefly , when the meanes of standing are neglected .

3. Shunne the rash censure of weake , and declining brethren . The Iew was neerest to apstatize , when he the most scorned the Gentile . The dog , which daily licketh others sores , soonest sometimes catcheth a surfeit . He who , without pittie , visits the poore , may perhaps fall into the like disease , and himselfe become a patient . Those who reiected Iphtah , not long after were his sutors , Iudg. 11.7 . 1. Cor. 12.21 . and made him Iudge . Say not to the weakest member , I haue no need of thee , make no pharisaicall comparisons ; Luk. 18.11 . &c. lest the Publican goe away iustified , thy selfe not . Haue I not seene yong converts outstrip the aged ? Thessalonica was not first called ; yet exceld her sisters . Davids worthies , were they all the eldest sonnes ? Consult , and giue sentence .

4. Also , avoide sinne , Thess. 5.22 abstaine from every appearance of evill . Aboue all things , doubtingly doe nothing , the least slip , makes way to a fall : any wavering act , will vnsettle the soule . When men grow over-bold , in walking neere the brinke , at vnawares may they tumble downe . He who will doe all he may , shall now and then do what he would not , ( I am sure ) should not . A smal moate in the eie wil weaken it , cause it to water ; And to discerne the externall obiects , but darkly , dimmely . Is not that man blessed , Rom. 14.22 23. who condemneth not himselfe in the thing which he alloweth ? And he that doubteth , if he eate , is he not condemned ? For he doth it not of faith : And an act not effected in faith , is it not a sinne ? Overventurous Merchants haue lost all .

5. Neglect no meanes : not the weakest . Everie ordinance of God is good , if lawfully vsed , What if it begin not the worke ? May it not further it ? When the children of the Church hang all on one breast , haue not their mothers teates in any equall proportion of acceptation , shall not the father draw that dugge dry , we so much desire to sucke at ? With-hould the milke of grace from flowing thereat thorow , into the Cisterne of our soules ? And as none are to be reiected : So with constancie let them all be vsed . Rather had I , for the cursorie performance of a dutie , be checked ; than , for a totall omission , condemned . Wherefore heare , read , meditate , pray , however dully , deadly : for intermission will not helpe , but hinder against another season .

6. Consider , that they only , who persevere , shall but besaved : all revolting Apostate must perish . What ( the which is necessarie ) , if thou recover ? Will it not cost thee much toile ? Great torment ? grace once lost , is not with ease regot : This playing at get againe ( as Gamsters speake ) , is alwaies without comfort ; often without commoditie . If there be therefore any true ioy in thy soule , the least spark of the Spirit kindled , cherish it , conserue it . Reade not these things without regard , view them not with a slight eie : but with anxious devotion , the most serious meditation . Let others harmes teach thee to beware . And know this one thing for certaine ( it may be the Preacher speakes by experience : Rev. 2.4 . ) that if thou loose thy first live , thou wilt be wearie of thy life , never eat , or drinke with comfort . And but a dreame of death , will cause thy haire to bristle , Iob. 5. vlt. thy hart to tremble in thy body . Heare this ; and learne it for thy selfe : for thy good .

Vse . 6 And this doctrine may serue to instruct those , who be about to step into the way and course of a Christian ; that they looke fa●re before-hand what another day may bring foorth ; what they are incident vnto . Some become proselits , pricke forward at the first , but a none giue in and tyre . Where lies the cause ? They knew not , that grace got , might be lost : stedfastnes obtained , much decayed . A wise builder casts vp his accounts , not only what expence it will cost him , to lay the foundation , reare the wall , steake the roofe , paint and perfect the whole edifice : but also being finished , to support it , conserue it . This vse , Christ Iesus the cheife Architector makes of it ; presseth ( it seemeth ) from the same ground , And backes it with a strong reason . For , if he doe not , will not his neighbors mocke h●m , Luk. 14.29.30 . and say , This man began to build , but was not able to make an end ? Wherefore , thou that art almost a Christian , and resolued altogether to be one , minde this ; And , to my power , at this thy entrance , I shall lend thee my helping hand .

1. Rules of direction for yong converts . Before thou set a foot in this good way , place one stone in this new building , be carefull to lay a sure foundation . He who errs in the entrance , the further he travailes , of necessitie must the more wander . And that house , which is founded on the vnsetled sends , Mat. 7.24 . of certaine will fall . Ignorance of the truth , and worth of our profession , are the ring leaders to bac●slyding . What made the Ap●stles , and common people so resolute being opposed , persecuted , imprisoned ? They knew the words of eternall l●fe : that the Gospell they preach and professed , Ioh. 6.68 . Rom. 1.16 . was the power of God to saluation . He who begins well may ende well : when he that doth not , without a change , cannot .

Col. 3.2 . 2. In the next place , withdraw thine affections from the things below ; Fixe them on things aboue . No man can serue two ( contrarie ) masters ; Mat. 6.24 . God and mammon . For , follow , the one : And flee from the other . The yong man , who had great possessions possessing his hart , at the first step , gaue backe ; the like made Demas to revolt . When men will be Christs Disciples , and shake not hands with this world , Amos 3.6 . they never stand . The old saying was , is there any evill in a Citie , and God hath not done it ? Thus Now ; is there any back slider , and the loue of money hath not turned him ? 1 Cor. 7.31 He who would dye rich in grace , must resolue to liue poore : or , as the wicked their knowledge , vse the world , as if he vsed it not .

3. See thou prepare for the worst , as hope for the best ; Mat. 10.34 . He who is forearmed , must be forewarned . Christ told his followers , he came to set fire , cause the sword The Iew expecting peace , and prosperitie , when his hops failed , fell from the faith . Haue I not beheld a man in a common muster , march in furie ? Charge and discharge ? Breake pike vpon pike , as one skilfull , valorous ? And for all this , in a hot skirmish , the report of a peice , hath caused him to quake ; the fall of his next fellow , strucke him with so great a feare , that he hath stood , as one halfe dead , and gathering heart , was first in the flight ? Wherefore , if thou wouldest prooue a worthie warriour of Iesus Christs campe , Heb. 22.1.4 fit thy selfe to fight in the Cannons mouth ; to resist vnto blood . For vnexpected crosses , wound deepe ; kill deadly .

4. And when thou hast gone this three fold step , then march on with deliberation . Mat. 26.70 . For , violent motions , though sometimes strong ; yet seldome are the p●rmanent . Aguish fits , breed flushings , blazing Comets soonest fall : hastie curres , bite least ; heady horses , quickly tire : The trumpets sound , was lowder & lowder : So a Christians pace , should be faster & faster . The wind riseth by degrees : the spirit bloweth stiffest last ; else suspect its a counterfeit blast . Grace may , in this , without danger imitate nature . Shall you not see a weake spring , breake foorth at the side of an hill , increase , grow strong , and make a little river in its owne bankes ? Thus should it be with the waters of sanctification .

Thou therefore , who art but a babe , at the most but new borne fainte and feeble , vnderstand the truth and worth of thy profession shake hands with pleasures , profits , arme thy soule for the bitterest assaults ; And lance into this depth with great care & feare . Iob. 5.2.6 . So shalt thou grow from ablade to an care , and from an care to a ripe corne ; dye in a good age , full of daies , And , like a rich ricke , be gathered to thy fathers in due time , the best season .

This may suffice to haue spoken of the last branch of our text : the other succeedeth .

Lest ye also being led away with the errour of the wicked .

In our Logicall resolution , you may remember , we made these words the first part of the Apostles admonition ; and they to speake as the truth is , containe in them , the cause of backsliding , whence we collect , that

Doct. 3 Errour leadeth from stedfastnesse .

He who is led with errour , is alwaies vnsetled ; were he man or Angell . Else , why are the wicked compared , Pro. 23.34 . to one in the toppe of a mast ? Said to stagger and reele , like a drunken man ? And as the troubled waters , Isa. 57.29 . to cast vp mire and mudd ? How comes it to passe , that all Hereticks are so mutable ? Isa. 57.20 Variable ? And that Sathan is still compassing the earth , yet neuer setled ? Why ? They , and he are led with errour ; and so consequently , alwaies mouing , raging , tossing .

Reas. 1 For , errour leades from God : And is not he the bast , stay , and verie Center wherevpon all the Creatures ( than much more man ) are setled ? established ? Whilst the Prodigall roaved from his father , Luk. 15. was he not vnquiet ? When he returned to him , did he not find rest ? was not his wavering mind , calmed ? Ever after , setled ? Is not the same , in the Prophet himselfe , Psal. 73. verified ?

Reas. 2 Againe , whither leads errour ? To any constant obiect ? Is it to the world ? 1. Cor. 7.31 Doth not the fashi●n of it passe away ? To Angels ? Found the Lord any stedfastn●s in them ? Iob. 4.18 . What is it to beautie ? Or fauour ? A lacke ! Pro. 31.30 . The one is vanitie the other deceitfull . Errour in iudgment , leades from stedfastnes in practise . For the act of the will , followes the act of the vnderstanding . And errour in practise leads from setlednes in the habit : because it strengthens corruption its opposit adversarie , weakens it selfe .

Will you heare , what errour is ? With the kindes of it ? And So step to the vse ?

Errour is a diverting from the doctrine of truth . Errour defined .

We must conceiue , that as God hath giuen man his being ; and , the which is but equall , requireth obedience from him : So hath he prescribed him rules , like so many waies , to guide his steps , Psal 119.19 that he wander not in his m●t●on . Now to swerue from the foresaid rules , is truly stiled errour : 2. Tim. 2.18 . as we see affirmed of Hym●neus and Philetus , who are said to haue erred concerning the truth . Ion 1.2 . When Ionas payed his fare , sailed towards Tharshish , he erred both in his Corporall and Spirituall motion . For , the Lord had chalked out a path vnto him , the which led vnto Nineveh , wherein he should haue bounded his footsteps .

As for the kindes of errour , they are to be distinguished according to the severall arts , whereby everie act , the which proceedeth from man , is to be guided , and directed . When a Log●cian doth not invent and iudge answerable to the precepts of Logick , the true rules of reason , he is said to divert from a Logicall truth : a Gramarian speake , or write proportionable to the grounds of grammar , to swarue from a Grammatical . And the same may be affirmed of everie Artist whatever , when as they divert from the warrantable principles of their proper , and professed art . But the errour here to be handled , is none of all these : therefore we omit them , and proceed to it ; the which , that it may be the better discerned , we will , in a plaine and specificall difference , point it out : and this it is .

A diverting from the doctrine of truth , Errour in speciall defined . which is according to godlinesse .

Every art , as it comes from God , and a beame of his wisdome refracted in the creatures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 3.10 . may be truly stiled a Doctrine of truth ; And if they , much more this we haue in hand . So that , to divert from any one precept of the forerelated arts , is an errour generally receiued : But , in our definition , we add , which is according to godlinesse . Were a man as skillfull , as Moses was , in all the learning of Egipt , to divert from one , or all the rules thereof , is not an errour from the doctrine of godlinesse . For , although these arts in themselues be true and good , and excellent helpes vnto the art of divinitie : yet may we not call them doctrines according to godlines , Mat. 22.16 . but the art of living well , Theologie we may . For we finde it sometimes styled , Ephe. 1.13 . the way of God , 1. Tim. 6.3 . the way of truth ; and in expresse words , the doctrine according to godlines .

Neither is it so named , because God onely is the authour of it , and in that it leads to truth ( for the like may be said of all other doctrines , which are from aboue ) But in respect it is an instrumentall cause , Io. 17.17 . to worke grace and truth in vs ; directeth how to walke in holinesse , Gal. 6.16 . righteousnesse vnto God and man ; and conducteth to the kingdome of heauen The heathen Philosophers had more deepe skill in the generall arts than the most of vs haue : yet wanting this , erred from Theologicall truths ; And ( it s to be feared ) finally perished . See therefore ( by the way ) the great mercie of God to vs aboue them , who haue it : And our miserie aboue theirs , if we abuse it .

Obserue further , that this errour is Legall . Errour distributed . Evangelical .

When God at the first had formed man righteous , Eccle. 7. vlt. that he might conserue his image in him , and his person in a good condition , he gaue him a Law writ in his heart , to direct him in all his actions : But he obeyed not the truth , wandred from it , and so by his swarving became miserable . Yet , for all this , the goodnesse of God was such , and so great vnto him and his posteritie , that he revealed vnto him , and conferred on him another Law , whereby he , and they might recover their former damage , called the doctrine of the Gospell , Gal. 1 7. the new Testament , Iam. 1.12 . and the Law of libertie . So that , from this twofould truth , springs a double errour : For , if there be a doctrine of the Law , Rom 2.20 . and a Doctrine of the Gospell , as is evident ; Gal. 2.5 . then will it necessarily follow , that errour may be distributed into Legall , and Evangellicall . For , as to divert from the doctrine of the law , is a Legall : So from the doctrine of the Gospel , an Evangelicall errour .

And either of these may be in Iudgement . Practice .

In iudgement , when we take false doctrine for true : or true for false . In practise , when , though we know and approoue of the way of truth ; walke not in it , but wander from it .

Againe , errour is Generall . Speciall .

Generall ; When we divert from every truth , whether Legal , or Evangellicall : in iudgment , or practise . Speciall ; When as we receiue some , reiect others : flee this , follow that ,

Finally ; there is an errour of : Wiflullnesse . Weakenesse .

Of wilfulnesse ; when the truth is in iudgment approoved : but , in practise willingly avoided : Of weaknesse ; when as it is not obstinatly reiected ; but of humane infirmitie , either not apprehended ; or ( if it be ) not practised . All these forgoing particulars , by plentiful proof , may be confirmed .

For the first : Adams errour was legall , not evangelical . Because before his fall the doctrine of the Gospell was not revealed vnto him : neither in the time of his innocencie had he any need thereof . Sathans , & his seedes , are both legall & Evangellicall . For he , nor they were obedient to Law , or Gospel . Wherefore Christ said ; Ye are of your father the Devil , & the lusts of your father you will do : Io 8.44 . he was a murderer from the beginning , and abode not in the truth .

And that there is a iudiciall and practicall errour ( as in the worst sence I may best terme them ) its manifest . For the former : ye erre , Mat. 22.29 . not knowing the Scriptures : And as yet , Ion. 20.9 . they knew not the holy letters . For the latter . Doe after their words , Mat. 23.3 . not after their workes : For , Rom. 1.21 . and 2.21.22 . they say , but doe not . And when they knew the truth , they were disobedient . Note here , that when any man sins of ignorance , it s a iudiciall : Of knowledge , a practicall errour . The first , in order , precedes the second . For , as Physitians hold , that an errour in the first concoction , is not corrected in the second . So is it in this ; erre in the former , and erre in the latter . When the eie is deceiued , the foot is mis-guided .

Moreover , for the third distribution of errour , which is generall , or speciall . The former head properly appertaines to Atheists : For they vniversally deny both the law , Psal. 14.1 . & Gospel . The foole saith in his heart , there is no God . And who is the Lord , Mal. 3.14 . that we should serue him ? We will none of his waies . Also , the error of the Turke & Iew , Ier. 6.16 . is totall in respect of the Gospel : For , they wholly in iudgment & practise divert & turne from it , not allowing one tittle of that truth . As for partiall errour , it may be found in the best men living . For iudgment , they know but in part . 1. Cor. 13.9 Rom. 7.21 . And for practice , when they would doe good , then is evill present with them .

In conclusion ; the errour of weakenesse was in Paul before his conversion . For , Phil. 3.6 . as concerning the righteousnesse of the law , he was blamelesse . But , Acts 9.17 . vntill his eyes were opened , he reiected the Gospell , persecuted those that Preacht , or profest it . But he did it ignorantly , of weakenesse , not willfulnesse : 1. Tim. 1.13 And therefore the Lord , had mercie vpon him . He who swarues from the doctrine of godlinesse in iudgement , or practise ; yet approoues not himselfe therein , rests alwaies with a mind readie and willing to be better instructed and informed , is not tainted with this wilfull evill . But when men are ignorant , and prophane , obstinatly and desperatly goe on , with a supine neglect of all meanes whereby they might be informed and reclaimed , according to the doctrine of godlinesse , they be deepely infected with the forenamed peccant humor . This willfull intellectuall ( that I add not practicall errour , ( I feare is the errour of too many learned Papists , and Schismatickes , 2. Tim. 3.1 . in ( as the Apostle calls them ) these last perillous times ; And is alwaies the forerunner and ring-leader to blasphemie , and that sinne vnto death , 1 Io. 5.18 . which is vnpardonable . But all who are borne of God , keepe themselues that that evill one touch them not . Yet it cannot be denied , but that a true beleever may sometimes goe a stray , and that not of infirmitie , but willingly witnes David , Rom. 7.15 . Ionas and others . Howeuer , this is most certaine , that what they do , they allow not ; no not in the verie act of erring . It remaineth , that we now make application .

Vse . 1 Thinke it not strange then , if they who erre from the doctrine of godlinesse , be vnstable in all their waies . What marvaile is it , that men walking on craggie rockes , steepe mountaines , and vnequall waies , trip , stumble , and catch a fall ? How should they choose ? If the blinde lead the blinde , Mat. 15.14 . shall they not both tumble into the ditch ? What made the Galatians so vnsetled ? Any thing but error ? The Ephesians to be tossed too and fro like a feather ? was it not a windie doctrine , which carried them hither and thither ? We may say of such who are led with errour , as Iacob of Ruben , Gen. 49.4 . that they are vnstable as waters . Take a proud man , who diverteth from the truth , no fashion can long content him : an Epicure allured by the belly , he is never satisfied , but insatiable : The voluptuous , what sport , or recreation can giue him contentation ? Let the Mizer haue millions , what of that ? Hath he enough ? If so : it s but for a season . As for the heretick , he is a peripatetick , Isa. 5.7 . vlt. never at rest ; but , like a boate on the waters without a steereman , alwaies in motion , in agitation . Never did drunkard stagger more , or blindman stumble , than the erroneous person . Read their bookes , heare their words , view their actions ; And tell me if errour lead not from stedfastnes ?

Vse . 2 But what ? Wouldest thou be constant ? immoueable ? Then take the Prophets direction : Ier. 6.16 . stand in the gates , inquire of the good way , walke in it , And thou shalt find rest to thy soule . Get a sound minde , faith vnfeined ; these will make thee firme , Iam. 1.8 . stable . A wavering minded man , in all his waies , is stil inconstant : When as he , who vnderstands the truth , guides his actions by it , like the Center , stands stedfast . For , he is vnited to his God , who onely can , and nothing else , settle the soule . Christ was alwaies immoueable ; and why ? He vnderstood the truth , gaue obedience to it . So that , when the earth trembled , he was setled . Wherefore cry to God , that he would open thine eyes , make the truth knowne vnto thee , and guide all thy footsteps by it ; then shalt thou , like a ship in her trim , passe on in thy spirituall voiage , without perrill of shipwracke . No waues shall tosse thee ; or black storme sinke thee : When as Scullers , Cockboats , I meane ignorant , and erroneous persons , shall die , and not liue in the least tempest . Keepe it , Pro. 4.14 . and it will keepe thee . But as for errour , come not neere it , turne from it , and passe away ; least shee lead thee into a raging Gulfe , and in extricable Whirl-poole , to thy endlesse damnation .

Whereas the Apostle calls it , the errour of the wicked , we may collect , that

Doct. 4 The way of errour , by a peculiar prerogatiue , is the way of the wicked .

True it is , that errour is called away : but a crooked , wandring and evill one . Psal 119.27 . For , as the Commandements of God , are stiled wayes ; So are the doctrines of men . The way of idolatrie , was the way of the Kings of Israel : 2. Chro 18.23 The way of covetousnesse , Balaams : The way of fornication , Iude. 11. the whorish womans And the way of evill , Pro. 7.25 . the way of all the vngodly . Thus farre we are agreed : Psal. 1.6 . but what may be the reasons hereof ?

Reas. 1 Because the wicked invent them ; are the prime authors of them . For what a man effecteth , is properly said to be his owne : and is it not equall ?

Reas. 1 Againe ; in regard they conserue , and support them . He who begets a Sonne , and doth nourish him , is his naturall father , no man else ; So here .

Reas. 3 Thirdly , this way is not from God , he disclaimes it . For , Psal. 19.7 all his pathes are holy , and good , Psal. 5.4 . and true . He is not an inventor ; or approouer of the least iniquitie .

Reas. 4 Finally ; the godly , from their hearts , speake the truth ; keepe the way of life , Psal. 25.2 . shunne all evill pathes . And if they sometimes wander ( as who doth not ? ) it s of weakenesse , not wilfully .

Vse . 1 And is it thus ? Then ( as Christ said ) giue that which is Caesars to Caesar ; and that which is Gods , to God . So giue Sathan , his right , and wicked men , their due . Let the way of sinne , death , damnation be theirs by peculiar prerogatiue ; & why should they not ? Are they not their owne ? Who , but they , did invent them ? Doth maintaine them ? Keepe them open ? Shall a man father anothers child ? Make it his heire ? That were to wrong the naturall parent ; himselfe too . Let the Leprie cleaue to Gehazi ; not the Lords Prophet . Lay the fault where it should be ; cleere the innocent . Iob. 27.5 . Iob would not denie his right , to the death . Paul makes the oldman the cause of his evill , Rom. 7.20 . not the new : disclaimes the Law , layes title to the Gospell , yet wrongs neither . And may we not follow , tread his steps without perrill ?

Vse . 2 Hence may the wicked learne , what , in truth , they may lay claime too , as their peculiar portion . And not shake off their naturall brood , binde them to the backe of stepdammes . This will not serue their turne ; free them from bastardie . Inventors of errour they are : errour therfore is neither Gods , nor any of his childrens . Adulterie was but Davids strangers he gaue it but a nights lodging . This monster was the Gentiles beast , found daily entertainement within their walles . Drunkennesse was of the old-worlds brue : not of Noahs breeding . Lot he begate not incest ; his daughters did it . Salomon slept , while the Idols were a framing : they had a more peculier father . Polligamie was not hatcht in Abrahams nest Lamech , not he , did first disclose him . Many , like Pilat , seeme to wash their hands from all iniustice , as that man of sinne doth his from pride ; yet exalts himselfe aboue all , who are called gods . The pyed bull was the peoples beast ; not Aarons : the golden Calues , Ieroboams cattle ; not the good subjects . Murders , rebellions , superstitions , Heresies , treasons , are the cursed seed of the Romish whores . And not the virgine Church of England , or her chast neighbouring sisters . The like may be affirmed of single life in Ministers , equivocation , Masses , Dirges , Indulgences , Salt , Creame , Oyle and the Stewes , that they all ascend out of the bottomlesse pit of Poperie , not the Cabbinet of Gods holy letters . Why then should not they , who breed , and feed them , lay title to them ? Such as hate them , represse them , be no Authors of them ?

Beware lest ye also , &c.

The note which issueth out of this phrase , is this , that

Doct. 5 By one errour many may be seduced .

Search the Scriptures , view all divine and humane histories , and it will easily be confirmed , ratified . How many in former ages were led away with the heresie of Arianisme ? In these daies with Arminianisme ? Hath not the earth groaned vnder them ? Heaven it selfe beene provoked by them ? And many reasons hereof may be produced .

Reas. 1 As first , from the qualitie of errour : for it is of a spreading nature . 1 Cor. 5.6 . Hence is it compared to leaven ; a little whereof , leaveneth the whole lumpe . To a Gangrene , which compasseth , 2. Tim. 2.17 . & infecteth all the parts of that body vnto which it adhereth . Did not sinne spread from Adam our head , to all his posteritie ? Rom. 5.17 . What member is free from it ? Not polluted with it ? And such as the roote is ; such are the branches . It s like fire in a traine of gunpowder , which runneth vntill every corne be blowne vp .

Reas. 2 Besides , errour is easie , pleasant . And what is agreeable to the flesh , of multitudes , will be followed . The way of truth is straight , rarrow ; with much ado● found , Luk. 13.24 . but with greater difficultie practised . He who treads this tract , like Ionathan and his armour-bearer , climbes the hill : the other , swimmes with the streame .

Reas. 3 Moreover , men are wonderfull prone to follow examples : the worst not the best . Therefore Moses , laies a blocke in the way : Exod. 23.2 . and Christ , a counter-command . For naturally , Mat. 6.2 . they not knowing the good old way of truth , are easily induced , by others wandring examples , to trudge on in the broad-gate of errour . He who is ignorant of his path , will pace after any seduced person .

Reas. 4 In a word , Sathan and secturies come to mankind , as Iudas to the Pharisees ; Mat. 26.15 . What will ye giue and we will deliuer the truth to you ? They set it to sale , at an high rate , as if errour were the onely commoditie , and the very truth of God : and this causeth the silly-simple Merchants to buy it the faster . The Divell , as the Quake saluer of his druggs , saith of errour , that it hath a soveraigne power to cure all diseases .

Vse . 1 Admire not then , if millions worship the beast ; and every Sectmaster , hath a multitude to follow him . Ahab may haue foure hundred false Prophets ; good Iehoshaphat , but one true Michaiah . Theudas many disciples ; When Iesus treades the wine presse alone . Arius , may walke with thousands ; Athanasius , with a few . And what wonder is t ? For errour is easie ; the truth harsh to flesh and blood . Ill weedes spring a pace , spread farre ; when good hearbes grow thinne , hang the head . Cockell , and Kerlocke cover the field ; Wheate & Barlie are well neere blasted . Landflouds ouerflow the grounds ; cleare waters keepe their channel . Ragges often haue more roome , than the richest roabes of Princes . The Popes Bulls haue great sale ; when Pauls Epistles are lockt vp , see no market . Rotten wood is quickly fired ; sound timber hardly heated , a loathsome smell fills the aire ; a sweet perfume houlds one subiect . Presumption , with Saul , slaies his thousand , when faith in Iesus , cures but fiftie . Simon magus rules all Rome ; Simon Peter sees no Pulpit . Papisme and Atheisme hath whole Innes ; when Pietie and Protestancie lodge in the stable . Wouldest thou be wise ? Not seduced ? th●n feare that faith , which spreades fast , hath most friendes .

Vse . 2 And by one errour , may m●ny be seduced ? Then get a good eye , a sound iudgement : exercise thy wits , that thou maiest discerne between truth and falshood . Sectaries be now growne cunning , are become their craftes-master . Whores brats , haue naked brests , painted faces : Popish points , are straight laced rarely cloathed . Bellarmines bastard-brood , are attired like lawfull borne , Legitimate children . A Catholikes hereticall hatcht , like Peacockes birdes , are finely feathered . Our yong Iesuits with a new coate , a neate distinction , can make a crooked Saint , an erroneous point ; a comely person , a sound position . At one stone , many haue stumbled : one rocke , hath split sundrie ships a pieces : And one by path hath seduced severall thousands . And that thou maist discerne truth from errour , let these rules be observed .

1. In the first place ; know , that truth is divine , errour humane . For , whatsoever is grounded vpon mens traditions , either is , or may be erroneous : vpon Gods word , cannot .

2. Againe , all truth is at agreement with everie truth , for truth is single , but one ; ever conformable to it selfe : errour manifold , dissonant ; and mixed with severall contradictions .

3. For conclusion ; the truth hath no other scope , aime , than the glorie of God , from whom it floweth , proceedeth . But error seekes it selfe ; shootes at honour , ambition , temporall promotion . wherefore , try the truth by this test , weigh it in the forementioned ballance . So shalt thou behold it with open face , discerne the currant coyne , from all false s●ips , and be freed from Apostasie .

More doctrines might be deduced : but one onely , from the ground of the admonition , which is thus , and so an end : that

Doct. 6 Errour being discovered , is to be avoided .

Deut 30 17 It were to waste time , blot paper to no purpose , should we insist long on the proofe , Pro. 4.14 . when as all grant what we doe affirme . Mat. 24.25 . Acts 3.48.19 . Heb. 6.6 . Yet if you please , reade but these places quoted : the reasons aleadged .

Reas. 1 In regard of the teacher . How would it grieue the man of God , to studie , preach , reveale truth , discover falshood , should the people not imbrace the one , reiect the other ? Might he not cry , I am greatly pained ? Isa. 49.4 . Haue spent my strength in vaine ? Lost my labour among you ? Suppose the husband man to rise early , sit vp late , Plow , sow , harrow , hedge , and , for all this toile , see no fruite follow his hands , would he not hange the head ? Fould his armes ? And be much deiected ? Why ? Are not Preachers , Sowers ? Mat. 13.3 . Shall they not then , having no better successe , be pierced with the like sorrowes ?

Reas. 2 And what profit can accrew to them , who vnderstand what errour is , and the danger of it , yet will not avoide it ? Are not such said to be neere vnto cursing ? Everlasting burning ? Heb. 6.8 . This is wilfull neglect : and shal be rewarded with greater damnation . For such as are ignorant , shall be beaten with m●ny : They who know the truth , and doe it not , with the more stripes . And , 2. Pet. 2.21 . it were b●tter , not to haue knowne the way of righteousnesse , than after a man hath knowne it , to turne from the holy Commandement given of God . So that for their owne , if not the Teachers sake , when the people discerne errour , they are to avoide it .

Vse . 1 This point sharply is to reprooue millions in these our daies ; who , for all our preaching , practise nothing . Was sinne at any time in any age , since the Apostl●s daies , more cleerely discovered than now ? And yet , how few be there , who flee from it ? We are growne to Babels conclusion . Rev. 18.7 . Is it as a queene , I am no widow , I shall see no mourning , is the cry of our common people . May not the Moseses of these daies complaine , that England is a stiffe-necked people ? Ezek. 13.22 A froward generation ? Doe they not make the hearts of their pastors sad , whom God would not haue made sad ? Will they not to Iericho , though they fal amongst thieues ? And returne ( tho not dead ) yet sore wounded ? Who can coniure the spirits of our times , within the circle of Gods commands ? Are they not , Iud. 13. like Iudes planets , alwaies wandring ? In their iudgements , the Prophet is a foole , and the spiritual man is madde . Hos 9.7 . Tell the Vsurer , that to lend freely , is the narrow way , will he not runne in the wide path , of tenne in the hundred ? Make drunkennesse , whose staggering steps lead to hell , as palpable to the Swill bowles in this age , as a pot in their hands . Yet , for all that , will they not say of good Ale , as Ruth to Naomi , Ruth . 1.16 17 whither thou goest , will we goe ? And nothing but death shall part thee and vs ? Who can be ignorant , but that common swearing is a sinne ? Yet , in bargaine and sale , almost all chapmen vse it . Nay , will they not excuse it ? Defend it ? What ? May we not ( say such ) sweare the truth ? Put off our commodities with an oath ? And who will buy ? Beleeue vs else ? Thus Ahab-like , to sell their wares , they make Merchandise of their soules . What should I tell you , of the damnable path of fornication ? For we can a-voide the danger , trudge in that deadly way , from the example of vnconverted Gentiles . Haue we not many amidst our congregations , who , for all we can preach , will be iustified by their honest mindes ; harmelesse meanings , good deedes , when , God knowes , and all men too , they never had any , but such as the Lord hates , and the taphouse rings of ? But I will make my selfe no longer ridiculous to these evill beasts , fil-bellies ; stir no more in this filthy puddle . But leaue them , as Amasa in his bloud , to wallow in the straights of death , vntil they arriue at their long home ( if they return not ) of infernall darknesse .

Vse . 2 And to you now , who are better resolued , inclined : heare what I say vnto you . Would you reioyce the hearts of your painefull Pastors ? And saue your owne soul s , then e●chew errour when it is discov●red ; hate it with a perfect hatred . Leaue the Ath●ist to say in his heart , Psal. 14 4. ther● is no God : The Turke and Iew , to denie Iesus , reiect his Gospell . Let the damned rabble of Arians . Make Christ a meere creature , dispute against his deitie ; other heretikes , his humanitie . But build thou the house of thy salvation on this foundation , Io. 1.14 . That the word was made flesh ; The Messiah is Emmanuel , God with vs . Mat. 1.23 . Say to those who in words confesse him , but indeed denie him , as Iacob of Syme●n and Leuie , brethren in evill : O my soule descend not into their secret , mine honor , Gen. 49.6 . be not thou vnited to them . Make Christ , thy wisdome , righteousnesse , 1 Cor. 1.30 sanctification , and redemption . Put him on , with the eye of knowledge , and the hand of faith ; by application , Rom. 13.14 imitation . Let him be all in all . His word , thy card ; his example , thy compasse , to saile the troubled and raging seas of thy spirituall voiage , vnto the land of everlasting life . Where thou wantest skill , begge his Spirit , obey his motion ; So shalt thou avoide the hazard of all shelues , and sands , Art thou in doubt ? Fearest thou ship-wracke ? Ioh. 16.13 . Put him in minde of his promise ; and he will lead thee into all truth ; and at the last , land thee safe , where the stormes never arise , waters swell , or the windes blow .

The shops of error . And here let me exhort you of this famous Citie , to beware of the shops of all errour and prophanenesse . But ( you will say ) which be they ? My answer is ; A playhouse , A dicing-house , A brothell-house , and A tipling-house . I had almost said of all these , Gen. 20.11 as Abraham of Abimelechs , the feare of God is not in them . Rev 2.13 . Or as Iohn writes of the Church of Pergamus , I know their workes , and their dwelling place , even where Sathans throne is . For what is a Play-house , but the cheating Exchang , where the sacred Scriptures are abused , the glorious name of God blaspheamed , lies and fables set to sale ; And all kindes of obscenitie , scurrillitie bought and sould for readie silver ? Is it not the Devils forge , where the bellowes blow , the hammer beats on the bodyes of corruption , vntill lust be enkindled , smoake and burne to the bottome of hell ? And for the Dicing-house , how should I describe it ? Paint it foorth in its propper colours ? It s the Common hall , where Thieues and Robbers , Gentlemen and Beggers meete together ; Sweare and lye , Cozen and cheate , Deceive and are deceived . So that povertie arrests them , or ( that which is worse , & often comes to passe ) a Ty-burne tippet , with one cross-cast sends them to their longhome . But what ? Will such reply , are not lotts in recreation lawfull , cautions being vsed ? we hope , Cards and Dice are harmelesse creatures , can murder no man . I tell thee , vpon such tearmes ; I may play with a Beare . For cannot I , pull out his eyes ? Dash foorth his teeth ? Cut off his clawes ? Muzzell his mouth ? Chaine him fast to a stake ? And keepe me a loofe ? Farre from his reach ? And then , will he doe any man harme ? Prodigall , know this ; that wise persons digge not pits wherein people may perish , & thinke they are excused , when they forewarne men of the danger . Nor feed on that dish , having varietie of sound meates , which will cause death , if but mist in the dressing . Goe thou , and doe likewise ; lest a worse thing follow .

Now for a Brothel-house , it s the Synagogue of Sathan , the very suburbes of hell . Or , if you will , the noysome Pest house of the Devill . For such as tread her steps enter within her doores , haue received the sentence of death ; not one of a thousand , Pro. 2.19 . that ever returnes againe For shall not God take vengeance of all those , who burne in lust , prostrate themselues to an whore ; And offer soule and body , a living and acceptable sacrifice to the Devill ? I tell such , in the Apostles owne words , 1 Cor. 6.9.10 . that they shal neuer inherit the Kingdome of heaven . For , whoremongers and adulterers , the Lord will iudge . And as for a Tipl●●g-house , its Nabals Inne , whither fooles flocke and resort , to drink & smoak , kindle & quench , shout & roare , as if Devils were come from hell , in the shape and similitude of men . A Tap-house now in England , is like Purgatorie at Rom● : There , when men haue lead a lewd and loose life , that they may escape a worse evill , pardons are procured , and they be sent to Purgatorie : Here when Prodigalls haue mispent their portion , shipwrackt their substance , to a-voyde beggerie , we grant them a Licence to sell ●le : And if one god●y Iosiah pull them down , we haue two gracelesse Iehoiachims to reare them vp againe ; lest the full tale of drunkards should be diminished . But , O yee men of God , flee these things . Set a crosse on all these doores , step not over the thresh-houlds ; Psal. 139.22 hate them , as David the Lords enemies , with a perfect hatred . When the spirits of these Butteries intise thee , consent thou not : Say vnto them with indignation , I will none of your waies . Can men tread on Serpents , and not be stunge ? Carrie coales in their bosomes , and not be burnt ? Live amonge the infected , and escape the contagion ? Swallow poyson , and not dye the death ? Without controversie , the fore-named places ; And the sinnes ascending from them , haue infected the aire , provoked heaven , & drawne downe the late great devouring Pestilence . Are not some sparkes of this consuming fire , yet smoaking in the corners of your Citie ? And if you , by these abhomiations , still incense the Lord , Ier. 22.19.20 . may not the bellowes of his iustice reinkindle them , to burne you , and your habitations , to dust and ashes ? Is it not the mercie of God , that you , who heare me this day , are left a live ? How comes it to passe , that you fell not , when so many thousands gaue vp the Ghost ? Are you not compounded of the same principles ? Formed in the same mould ? Did you not breath in the same aire ? Feed on the same foode ? To be plaine , haue you not committed the same , if not greater sinnes ? Let then , the long suffering of God , lead you to repentance ; Rom. 2.4 . And diswade you , from the least appearance of evill . You haue heard , what error is , where it lodgeth ; 1 Thess. 5.22 . And , being discovered , how it is to be avoyded . Now blessed are they , ( and none but they ) who vnderstand the truth and keepe it .