THe Character of a true Christian, consists in the augmentation of grace: This is an unfallable di­stinction, betwixt the Regenerate, and Unregenerate man; this is the best way to get Gods blessings here, and a blessed reward here­after; for the best of blessings [Page 2]waite upon the growth of grace, as a hand-maiden on her Mistris; honour on vertue: and the re­ward of a gracious life here, is an eternall life hereafter. Prestat non nas­ci quam sine gra­tia mori But know, 'its better to be unborne then to die without grace, and he that growes not in grace never ob­taines a blessing of God in this life; nor let him looke to dwell with him in the life of glory. Then grow in grace.

IN this Chapter our Apostle Peter seemes to have met with some in his time, Cohe­rence. that doubted of the day of Judgement, saying, Where is the promise of his comming. To vers. 4.

Therefore he produceth argu­ments to assure us of the certainty of Christs comming to Judge­ment. To vers. 8.

Proclaiming the perdition of [Page 3]ungodly men at that day, and therefore warnes us to hasten our repentance, and that because the day of the Lord will come as a thiefe in the night. vers. 10.

In which day we must looke for the heavens to be dissolved, the elements consumed, and the earth bur­ned; seeing we are in expectation of these things, he exhorts to be dili­gent, that we may be found of him in peace without spot, and blamelesse. vers. 14.

Now to prevent us from fall­ing away, he warnes us that we be not led by the errours of the wicked, and so fall from our owne stedfast­nesse. vers. 17.

And to this end, prescribes us a preservative, from falling into Apostacy in these words. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ, to him be glory both now and for ever.

Let us first enquire,

• 1 What is meant by grace here.
• 2 What it is to grow in grace.
• 3 Who is a subject fit for growth

Of these in their order.

1 Grace is either taken for the love and favour of God, Grace is two­fold ei­ther active or pasive. whereby we are accepted of him in Christ, and so it's Active.

2 Or for the gifts wrought in us by Gods spirit, & so it's Passive.

The former is gratia acta, grace begun. The later is gratia aucta, grace increased; which is the grace here commended.

1 The several acceptations of grace in Scripture, for brevities sake, I omit: but if it be the grace that hath reference to God, it should note the grace of Election; which S ^t. Paul saith, was according to his pur­pose, and grace. 2 Tim. 1.9.

2 If it hath reference to us, it im­plies the gifts of the Holy Spirit [Page 5]bestowed upon us by God, in this sense. See John 1.16. of his ful­nesse we receive grace for grace. 3 Or that which hath reference to the future estate of glory in which sense. See 1 Pet. 1.13.

Now our Apostle looks not at the first acceptation of grace, w ^ch is of Election; because it is with­out life and cannot grow: nor at the last, because we cannot get to glory unlesse we have grown, for the life of glory is past growth, but it hath reference to the middle which is the gifts of the Spirit, as renovation by his Spirit, re­demption by his Sonne, in send­ing him out of his bosome to dis­close his secrets unto us which are of two sorts.

1. Such as have respect to the esse, and bene esse of a Christian, as those cardinall graces, faith and repentance; love and obedience.

[Page 6] 2. Such as have respect ad or­natum, to the decking of a Chri­stian, as good wit, memory, and good invention; questionlesse the Apostle meanes we should grow in all grace, but especiall in the best.

2. What it is to grow in grace.

As the body may grow in sta­ture till it be taller: So the soule may grow in grace till it become holier. For there is a quickning life of the soule whereby it grows in goodnesse: as well as there is a naturall life of the body where­by it growes in talnesse. You know what it is for a childe to grow, when his foode is well disgested, his members thereby nourished, his spirits augmented, his strength increased, and his whole proportion of body en­larged, you'le say that childe growes.

So it is with the soule, when Gods word which is the soules foode is well disgested; so that the soule thereby is nourished, his desires more enlarged; his affections more quickned, the life of grace more augmented, you may call this a growing Christian.

When his faith is more and more strengthned, his charitie more and more enflamed.

When his conscience is more obedient, and his obedience more conscionable.

When he labours for more holinesse here, that he might have more happinesse hereafter: and strives to get more grace, that he might have more glory. This is to grow in grace.

3. Who is a subject fit for growth. He must be such a one as is neither in the state of unregeneracy, nor [Page 8]yet in the state of glory.

1. Not an unregenerate man because he hath no spirituall life in him whereby he may be said to grow.

2. Not a glorified man, for he is come to the perfection of his growth, and cannot be said to grow.

3. It must be one in a middle estate: A regenerate man, such a one that hath shaken off his cor­ruption. Such a one as is ascend­ing higher to some perfection, increasing both the multitude and measure of his grace: Such a one as is travelling in the way of glo­ry, yet not got to glory: So that when the Apostle bids us grow in grace; I conceive the subject fit for growth must be a regenerate man, such as to whom Saint Paul writes Eph. 3.18. [...], being rooted and grounded in love. [Page 9]Now the Apostles injunction be­ing cleared, hence this proposition may be raised.

That Regeneration requires an augmentation of grace. The Proposi­tion.

Or more briefly.

A Regenerate man, must needs be a growing man

A Christian newly Regenerate, is like a child newly borne, that desires to sucke the breasts of his mother, and receives that whole­some nourishment, that thereby he may increase in strength and stature: therefore Saint Peter wisheth us, as new borne babes desire the sincere milke of the word that we may grow thereby. 1 Pet. 2.2.

And the Prophet David Psal. 92.13, 14. Tels us that the trees that be planted in the house of the Lord, shall flourish in the courts of our God, They shall still bring forth fruit [Page 10]in old age, and shall be fat and flou­rishing. Where there is no fruit to be found, there is no growth to be expected; and there is no Symptome of a Christian growth without fruits: The tree is for the fruit, and but for the fruit there had beene no tree: When there is no hope of fruit we cut it downe, and make it serve for fewell.

‘Men doe delight to plant trees in their orchards for de­light; as for shade in hot sum­mer seasons: But God delights to see no such trees in his Or­chard, such that beare nothing but greene leaves or glorious blossomes,’ I meane such as sa­tisfie themselves with Hypocriti­call shewes and fruitlesse formallities. But if we be growing trees we be fruitfull, let us shew our Faith by our fruits, and let the grapes [Page 11]of piety, clusters of equity, and fruitfull branches of sobriety, te­stifie eternally, internally, exter­nally, to God, to our own consci­ence, and to the world, that we are growing and fruitfull Bran­ches, inoculated by the Art of Regeneration into the stocke of our Vine, Christ Jesus.

Reasons why a Regenerate man must be a growing man.

We should grow in grace, Reas. 1 that wee might credit Christ our Schoole-master. For God our heavenly Father, would have us to make it appeare that we have beene in Christs Schoole, and prove good prosicients in grace, we know it is a dishonour and great disparadgement to a Schoole-master, a discredit and great disgrace to a Scholler, to be found a non-proficient, a loy­terer, a dunce in learning: But [Page 12]let it never be said that we are non-proficients, loyterers, dun­ces in the Schoole of Christ.

Our Vniversities admit of no Schollers in those famous Soci­eties; but such that are as well growne in some good measure of learning, as of stature: So here it holds true no Abcedarie can be admitted to the Vniversitie of glory; but first he must bee ad­mitted into the free-schoole of Election, and there well grounded in the Grammar of grace, well skild in the Art of mortification, and every day reade a lecture of Repentance; and I must tell him in this Schoole he must sometimes tast of the whip and scourge of affliction, and he must not onely be a good Artist, but a good Lin­guist, especially be able to speake the language of Canaan.

Then I may boldly say he is [Page 13]fit for the Academie of heaven, where he shall finde God his Creator, to be his chiefe Chan­cellour, Christ his Redeemer to be his Tutor, the blessed Saints and Angels, to be his fellow Pupills, and there take the degrees of glory according to the growth of his grace. Then grow in grace.

We should be growing or make an Augmentation of our grace, Reas. 2 because here we are short of per­fection; were it not a monster in Divinity, to say that a Christian can attaine to a perfection of grace in this life. Doth not Saint Paul bid us run, which argues, 1 Cor. 9.24. that we have not yet got the goale of perfection? Doth not he bid us fight, which argues, 1 Tim. 6.12. we have not yet got the conquest over it? And doth not Saint Peter here bid us grow, which argues, we have not [Page 14]growne to perfection.

The best of us are but striplings and Infants in goodnesse, the truth is, we are but in the wombe of the Church while we live in this world, our deaths day must be our birth day, till then we must be making a continuall Addition of grace to that we have recei­ved.

‘I deny not but the grace we received at first, may be said to be perfect in regard of parts, as a childe is so farre a perfect man, because it hath all the parts of a man; but not perfect in respect of degrees,’ so that when we first receive this grace, we are but babes in Christ; yet babes may be tall men in time.

Wherefore if we that are Schollers in Christs Schoole, would credit our Schoole-master: If we that are babes in Christ [Page 15]would come to perfection. Then let us grow in grace, &c.

We should grow in grace, Reas. 3 that we might be helpers in the Church of God, to strengthen the weake Christians and to comfort those that are afflicted.

Will it not be a comfort to any Minister or private person, that hath been an instrument to further the growth of grace in any, He may say with Saint Paul, what is our hope, our joy, our crown of rejoy­cing, Is it not you in the presence of our Lord and Saviour Jesus Christ at his comming. 1 Thes. 2.19. Ther­fore we should not satisfie our selves with what grace we have, but labour to get more, make our selves unsatiable coveteous after grace, and never thinke we have enough, labour every day to be more holy, more heavenly minded, more patient, more [Page 16]temporate, more praierfull: That the weake may be strengthened by our vertues, and may by our good works which they shall be­hold glorifie God in the day of visitation. 1 Pet 2.12. And that we may be able to comfort them which are in any trouble, 2 Cor. 1.4. by the comfort wherewith we our selves are comforted of God. Grow, grow I say every day better and better, if we would have Gods favour, and desire to be compast under the clouds of his protection: If we would admi­nister comfort to our owne con­sciences, and gaine us glory in Christs Kingdome, if we would credit Christ our Schoole-master, if we desire to attaine to perfecti­on, and would become helpers in the Church of God, to strengthen the weake and comfort the af­flicted. Then grow in grace.

We should grow in grace least we being led away with the errour of the wicked, Reas. 4 fall from our owne stedfastnesse. 2 Pet. 3.17. For we shall meere with many enemies and have many sieges, that wee shall not be able to keepe our standing in grace, unlesse we be growne to some strength in grace; for no sooner is the fallow-ground of our hearts plowed, and the seed of Gods grace sown ther; but presently Satan that enemy of our soules is ready to steale it away, Mat. 13.25. and sowe his tares there. No sooner hath God laden the ship of our soules with the treasures of his grace; but the Divell is ready like a Pirate to rob us of it, and strives to make shipwracke of our soules: He still is striving by the fierce tempests of his temptation, to split our soules against the rockes of despaire, and will still [Page 18]be labouring with his mustring forces to stop our happy progresse in grace. Hee'le come to us with Haec omnia tibi dabo, All these things will I give thee, if wee'le hearken to him: and envying our growth, doth still labour to nippe our budding graces, with the cold frost of affliction, and tempests of of temptation; therefore they that must goe into boysterous tem­pests, had neede to be grown to be men and not children. But we must all through the boyste­rous tempests of Satans stormes; and therefore had neede to bee grown to some strength & height in grace, otherwise, we should ne­ver be able to hold our steadfastnesse. If we would credit Christ our Schoolemaster, if we would at­taine to perfection, if we would be able to strengthen the weake, and keepe our former stead­fastnesse. [Page 19] Grow then in grace.

We should grow in grace, Reas. 5 Be­cause, if we are not still growing, we shall be declining; if we grow not better, it will not be long but we shall grow worse. There will be a sensible decaying of grace, if there be not a continuall addition of grace. The fire will decay, un­lesse it be fed with fewell: Grace will be decaying, unlesse we be continually adding to what we have received. Christianity doth admit of no Solstice, but a conti­nuall spring, as long as we have the life of grace: It is a saying not so old as true, Non progredi est re­gredi, not to goe forward in the growth of grace, is to goe back­ward: Still there must be a plus ultra; what Saint Paul saith, Pray continually, rejoyce evermore. 1 Thes. 5.17. is true of a spirituall growth, grow continually, increase ever­more, [Page 20]never stop nor stay in grace. This growth must not be by fits, a little to day, and lesse to mor­row, and afterwards give over. But we must proceede in a conti­nuall growth, never declining or desisting: If the streame of the water course stand still, it will corrupt: So of grace. In rowing up a River, if we rest our oares we fall downe the streame. We know the Arke would not stay with the Philistians; neither will the grace of God tarry with sin­ners. 2 Cor. 6 14. Light would never have Com­munion with darknesse: they will never keepe company together; let us then like Christians, follow grace as a Scholler doth his study; he is at it to day, and to morrow, and the next day, and all the daies of his life; he is labouring to en­crease his learning, and grow in knowledge: Though sometime [Page 21]he meetes with a play day, and be taken off from his study, yet if ye seeke him, you know where to finde him, he is or should be in his study: So a Christian should every day be growing in grace, and in knowledge, especially, of our Lord and Saviour Jesus Christ; though sometimes some dulnesse may creep upon him, yet he quick­ens himselfe, and sets to it again, never ceasing till he lie down in his grave, for never till then, is he at his journeis end.

If we would credit Christ our Schoole-master. If we would attain to perfection. If we would strengthen the weake, and com­fort the afflicted. If we would be able to keepe our stedfastnesse, and standing in grace. If we would not decline. Then let us grow in grace.

Reas. 6 We should grow in grace be­cause [Page 22]a growth in grace, will pro­cure a growth in glory; the more holinesse we attaine to here, the more happinesse hereafter; nay, every dram of grace shall be re­warded, with a pound of glory,

If we be steadfast, 1 Cor. 15.58. unmoveable, alwaies abounding in the worke of the Lord, for as much as we know that our labour is not in vaine in the Lord.

We know this life is our seede time, that to come our Harvest; let us then sow liberally, that we may reape plentifully.

This life is a moment of time, whereof all eternity of life, or death, dependeth: Then it be­hoves us to grow in grace here; that we might augment our hap­pinesse hereafter. Rev. 2 10. He who can give thee a crowne of life, if thou be faith­full unto the death, is faithfull to [Page 23]performe; he will not faile to give thee a Crown, a Crown of life; that giveth life, that keepeth life, life everlasting; a life of immor­tality, a life of eternall felicitie. The heads of all.

• 1 If thou wouldest credit Christ thy Schoole-master.
• 2. If thou wouldest attaine to perfection.
• 3. If thou wouldest strengthen the weake, and comfort the affli­cted.
• 4. If thou wouldest be able to keepe thy steadfastnesse, and standing in grace.
• 5. If thou wouldest not decline.
• 6. And if thou wouldest win a Crown of glory, Grow then in grace, &c.

We will now apply it, and we shall finde, that all sorts of people, of what state and condition soever, comes in the first use to be reproved. The me­ditation of this reclining age [Page 24]wherein men were colder in Christianity, and deader in all spi­rituall duties; caused this subject first to be the object of my medi­tations, wherefore this reprehen­sion shall be directed.

• 1. Ad Populum; To the people.
• 2. Ad Clerum; To the minister.
• 3. Ad Magistratum; To the magistrate.

First, Ad Populum; unto the people, wherein there is no growth found; but rather a de­caying, and you shall finde this decaying to be amongst too ma­ny: once they were constant com­mers to Church, and diligent hearers of the Word, but now slow paced to Gods house, and are become carelesse, and negli­gent hearers: once they were often in prayer, and frequent in reading; but now they are stran­gers to the Throne of grace, and [Page 25]seldome reade: once they were lively in the service of God, but now (more is the pitty) little lesse then dead. The grapes of good words, and fruit of good workes decayes in them. So that it is to be feared, a consumption hath taken all their vertues; or what should be the reason, that there should be such a change and alteration in them: Doe they thinke the Word lesse powerfull to worke Faith in them, that they lesse frequent it, doe they thinke prayer lesse prevalent with God, that they are lesse exercised in it? Doe they think reading the Scrip­tures, lesse profitable to increase their knowledge, because now they have laid it aside? O that they would but consider, how extreamely they dishonour God, discourage others, and endanger their owne soules, by this decli­ning [Page 26]in grace. We may complain as Paul, Heb. 5.12. For when for the time yee ought to be teachers, yee have need that one teach you againe, which be the first principles of the Oracles of God, and are become such as have need of milk, and not of strong meate. Though the Lord hath sent forth many painefull labou­rers in his Vineyard: Though the Word of God be preached plen­tifully in most places, yet in many of these places where the meanes of grace is plentifull, are not there many found as ignorant, (I had almost said,) as Pagans in the knowledge of our Lord and Saviour Jesus Christ? I pray God there be not many amongsts us that are dwarfes in grace, and dunces in knowledge; ‘our growth is like that of the oake, slow and insensible, so that we may sooner finde it crevisse, then crescere.’ Al­though [Page 27]we of all others have en­joyed better meanes for growth, greater helpes for knowledge, we have had the word of grace powerfully, and painfully preached a long time unto us; therefore more will be required of us, it will be expected that we be growne strong men in grace, men of knowledge. Let us not be like Hezekiahs sunne that went back­ward; but Davids sunne, that rejoyced to run his race. Let us no longer decline and decay in grace, no longer be fruitlesse, no longer stand at a stay. But let us grow in grace.

Secondly, Ad Clerum; To the clergy, All of us come under this roofe to be reproved; I as well as you, yea, all of us are justly to be reprehended of non-pro­ficiencie, that we have not grown according to that education, and [Page 28]meanes, God was pleas'd to af­ford us.

O that I had nothing to accuse my selfe and my brethren off. We that should be teachers of others, had need to be taught our selves, in the knowledge of our Lord and Saviour Jesus Christ. We that should be watchmen over o­ther mens soules, had more neede of others to watch over our soules. We that should be the salt of the earth to season others, have little salt in our own hearts. We that should be dispensers of grace, we have no grace of our selves to dispence.

Some of us instead of feeding our flocks, starue them; and such as be full of science; but where's their conscience? What soule can say he was the better for their profound knowledge, this neglect of feeding our flock, is the cause of [Page 29]so many barren soules, and dwarfs in grace. Shall painefull preach­ing be censured for precisenesse? God forbid; shall we that are the spirituall Physitians (whom God hath trusted with his peo­ples welfare, which he hath pur­chased with his owne blood) neglect to heale the broken hearted, recover the lost, bring home the wandring sheepe to the sheepfold of Christ, God forbid. Shall we that are placed in the Church; ‘as mothers to bring forth children to God, be barren and bring forth none, or when we have them, put them forth to nurse. This (as Doctor Adam saith wittily) is not more unkinde in a naturall, then unnaturall in a spirituall mother.’

Hath God given us milke to feede his sheepe, and shall we put them over to hirelings, who suffer [Page 30]the wolfe to enter and teare the lambs: O where is our care of those soules committed to our charge.

Ac si victuri essent sine cura, cum pervenerint ad curam.

As if they had forgotten all care, when they had gotten a cure.

But Saint Bernard concludes against them: If thou lovest not thy charge thy People, Plus quam tua, plus quam tuos, plus quam te, More then thy goods, more then thy friends, more then thy selfe, thou art not worthy to undertake this office. Are not we stewards, and labourers in Gods Vineyard, and shall we be found negligent, and loyterers? God forbid. Let our heartie desires for the good of our people, breake forth with Saint Austine, into open wishes, that when Christ comes to judgement, (if it be his will) [Page 31] Inveniat nos precantem, vel praedi­cantem, either praying for, or preaching to our people; that thereby we may forward others in the growth of grace.

Thirdly, Ad Magistratum, Unto the magistrate: That the word of God may become powerfull for the beating down of sinne, for the strengthening of grace, and the furtherance of growth in grace in any, it ought to have the sword of justice joyned with it; for we that are Gods messengers may point at sinne; but it must be you that are Gods vice-gerents, that must punish sinne; he hath put the sword of justice in your hands to suppresse sinne, so farre as it lies in your power, whose autho­rity is to restraine raging sinnes, that they raigne not amongst us.

O pitty miserable soules that [Page 32]have no pitty to themselves, our words will not worke upon them, let your swords compell them to the service of God. Verbum in­formet, sed virga reformat. The Word may informe them; but the sword doth reforme them. The law unlesse it be put in exe­cution, is (by some) compar'd to a wooden dagger in a faire sheath; ‘and those that have the sword in their hands, stand like the picture of Saint George with his hand up; but never striking,’ then thinke not your office well discharged, if you but threaten offenders; hence it is that so many tap-houses swarme with drun­kennesse, beggers wandring the paths of idlenesse, and so many Sabboths spent in prophanesse: Dare you suffer persons popishly addicted to contemne and revile Religion, to persecute and af­flict [Page 33]the Church of God, to mo­lest, and masecrate his Ministers, and not oppose their Popery, hin­der their oppressions, and stop their prophanesse; have you not God to support you herein, the Law to direct you, Religion to rule you, conscience to encourage you, and all these on your side to helpe and further you; then up and be doing, and the God of Heaven aide and prosper you. [...] King 20.42. Take heede lest his life goe for your life, if you let such escape. Are not Magistrates our common-wealths Pilates, that should save the Ship of mens soules from perishing; but if either threatnings can terri­fie him, or mens favours move him to swerve from Justice: He is unfit for these prophane times. Are not Magistrates Gods sword­bearers: why then should not they unsheath them in Gods [Page 34]cause, that thereby piety might be defended, the poores poverty re­lieved, and the widdowes wrongs rited; and then the prophane will feare you, the godly will praise you, the poore will blesse you, and many prayers will bee laid up in Heaven for you. And let mee deale plainly, for plaine dealing is best. The Magistrates neglect of restrai­ning of sin, is a speedy way to in­cense the wrath of God; the Philo­sopher will say, Nec hesperus nec ves­perus, formosior est justiciâ: Neither the evening nor morning star, more glorious in heaven, then Justice is on earth. He spake well that said, It is very acceptable to God, when the Gods of the earth are like the God of Heaven, just and impartiall in pu­nishing offenders, which is a meanes to turne Gods wrath from us, to continue his gracious presence w ^th us, to open the windows of heaven, [Page 35]and poure down upon us his bles­sings in this life; & Crown us with everlasting glory in the life to come. O helpe! for Christ his sake, helpe us to further others in this growth of grace.

Of examination, Vse 2 to try whether we be growing or declining Chri­stians. Now the Regenerate man is often molested, with jealous feares, least all be not well with­in; and therefore he examines, and searches his deceitfull heart; and searching it, he finds barren­nesse, and much hardnesse of heart; and when he hath found it, he bewailes it, and for the time to come, he labours to reforme it, and grow more fruitfull. Now because there is unwillingnesse in the flesh, to suffer the soule to be ript up, but starts back like a festred leg that is lanced; there­fore we will prescribe some mo­tives [Page 36]to enforce this examina­tion.

By this spirituall search, 1 Moti. we shall prove whether we have profited in the Schoole of Christ, and discovering our backwardnesse and non-proficiencie; it will make us question our estate thus: what have I had so much teach­ing, and am I ignorant? what a non-proficient am I, have I heard so many sermons and am never the better? what a dunce am I, have I liv'd so long unto the Gos­pel, and have profited nothing? what a beast am I, have I had so many opportunities of doing good works of mercy, works of charity, and have neglected them? Certainly I am still car­nall; this examination will dis­cover our unprofitablenesse.

This spirituall search, 1 Moti will make us speedily to pluck up our feete, [Page 37]and runne more swiftly in the waies of Gods Commandements. When a traveller hath consumed most part of the day in loytering, and shall pluck out his watch, and shall perceive how much time he hath mis-pent; it will make him spurre the harder, and ride the faster to his journyes end: So the knowledge of this mis-pent time; will make us play the good husbands for the time to come, and prove a good preservative against prodigality of time: Yea, the knowledge of this mis-pent time, will make us runne more swifter in our spirituall race to­wards heaven.

This spirituall examination, 3 Moti. will administer wonderfull consola­tion to that Christian, that shall finde by this search, that he is a growing Branch in Gods Or­chard; for thereby he shall bee [Page 38]assured that he is partaker of the spirituall juice of the true Olive tree.

By this growth he may be as­sured, that he hath this spirituall life of Regeneration; which assu­rance comes with comfort to the soule, like the Angel to the shep­heard; the comfort is, that he may be assured he is the Sonne of God, which comfortable words whis­pered in the eares of a dejected soule, were enough to make him leape for joy; this is comfort that will make him caper, this is comfort that makes the rough waies to Heaven seeme pleasant, this comfort revives the heart of Gods children, after they have beene tossed with afflictions. There is no tongue able to ex­presse the inestimable sweetnesse of that consolation, that is com­unicated to a Christian, by a sen­sible [Page 39]feeling of a growth of grace; it is that sweet stream of pleasure, which comming from the bankes of Heaven; waters by secret pas­sages the hearts of the godly: Il'e appeale to the Regenerate, whether they can finde any com­fort like to this, The Children of God are not able to conseale this comfort, that call to their bre­thren; saying, come and il'e tell you what God hath done for my soule.

In the examination by it selfe, we shall discover to every one these signes, whether they have grown or no.

I may perceive a childe hath growne, Signe 1 when he hath a stronger disgestion; milke is for Babes, but if he can disgest other meates, that are stronger, it argues that he hath growne: So a Christian may be discerned to have grown; [Page 40]when he can disgest stronger points of Reprehensions, and Ex­hortations. When he can brook the threatning of the law, as well as the promise of the Gospel. When he can disgest harsh Doct­rines, which are terrifying to the flesh; as well as pleasing promises, which are refreshing to the soule. In a word; When he can disgest rigorous precepts, for the refor­mation of his life; as well as sweet sentences, for the Salvation of life. This man hath a good disgestion; which is a signe he is grown in grace, past a child, he will quickly become a tall Chri­stian, a strong man. This is the first signe to discover your growth.

Secondly, Signe 2 We all can diserne a child to have growne by his garments, when they are grown too short for him, that they will not cover his nakednesse; you [Page 41]will conclude he hath grown: So when the Spirit of God shall discover our corruption, that thereby we doe discerne the gar­ments of our righteousnesse, too short to cover our wickednesse, to hide our spirituall nakednesse Then we might conclude we have grown.

When Gods spirit discovers unto us our impiety, and shewes us our spirituall poverty, and un­covers our wretchednesse, and makes naked our unrighteous­nesse; so that we see the garments of righteousnesse, too short for us; then we fly to the righteousnesse of Christ Jesus, who hath gar­ments fit for all Gods Saints; but none can be partaker of it, but by the union which he hath with Christ Jesus: his diety being the fountaine from whence all grace and Salvation doth flow, and his [Page 42]humanity being the Conduit, by which all the waters of Gods grace be conveyed to us from him, as from a Fountaine; wee have strength from him, we have life from him, and by the vertue of this Vine, we grow more and more in grace. This is the second signe.

Thirdly, Signe 3 We may know a child to have growne, when we finde him more serviceable to us, when for his strength he is able to performe some service for us: So if we are growne in grace, we are able to performe more acceptable service to God, we are more active in his service: as long as we are in our Minority, we are but Pidlers in his service, we can do nothing to any purpose, nothing worthy-praise, nothing worth accep­tance; but when we are grown to some strength, we are more [Page 43]serviceable in the Church of God; to strengthen weake Christians, to raise up them that are fallen, to comfort those that are afflicted, by our exhortation, & supplicati­ons; when we can cry Abba father, when we are able to put up peti­tions to the Court of Heaven, that are prevalent both for our selves and others; when our faith is growne stronger, then when we were first converted; when our love is growne from a few friends, to the love of many; when our patience growes meek­er, our humility lower; for humi­lity is best when it is lowest; when you shall finde it with Iob in the dust, there it growes both in fa­vour of God and man. This is the third signe.

Fourthly, Signe 4 When a childe is able to beare a burden, it argues that hee is growne: So when a Christian is [Page 44]better able to beare the burden of affliction and crosses; it argues that he is growne in grace. Before we were converted, the least wrong molested us; now we can beare a loade of injuries: once words would provoke us, once wee ac­counted sufferings torments, af­flictions, punishments; now wee account them preferments, when persecution for Christs sake and the Gospell, is held our honour and dignity. Ipsam (que) Crucem, Co­ronam. And the Crosse a Crowne. Then wee may conclude wee are growne in grace.

1. Was not Paul grown to be a strong Christian, that could say, Who could separate us from the love of Christ, Rom. 8.38. neither tribulation, nor anguish, nor persecution, shall be able to separate us from the love of God, in Christ Jesus; and what Saint Paul promised, he performed, for all [Page 45]this he was able to beare; for though the sword separated his head from his shoulders, yet it was not able to separate him from his head Christ Jesus.

2. Was not Job growne to be a strong Christian, that he could beare such a burden of affliction, they were such as if heaven and earth had conspired to over-load him; yet he was growne able to beare them, and resolved though the Lord would kill him, he would put his trust in him. Job 13.5.

3. Is it not manifest that Da­vid was growne to be a strong Christian, that he could bear such a heavy burden of persecution? though he was a man after Gods owne heart; yet here he was but as a Pelican in the wildernesse, his afflictions were such, that he went still with weeping eyes, while he lived in this valley of teares.

These strong Christians, knew there was no Crowne without crosses, no reigning without suf­fering; though Aegritudo carneni vulnerat, sed mentem curat, Afflicti­ons wound the flesh, but cure the spirit. Grow then in grace, that we may be able to beare the bur­den of affliction.

Of exhortation, Vse 3 to exhort all to approve that he hath spirituall life by his growth; for nothing doe more argue life then a pro­portionable growth. 1. Wee cannot glorifie God, nor profit our selves, nor credit our bre­thren, more then by a continuall growth in grace. 2. We cannot make better preparation to en­counter with the King of feare, and all uncomfortable crosses. 3. We cannot make the assurance of our eternall happinesse, more large, firme, and undeceiveable; [Page 47]then making a continuall pro­gresse in the vertues of Christ Jesus, and the graces of his Spirit; therefore let there be no decli­ning in any case, no revolting in any kinde, for by declining we shall proclaime to the world, that Gods service, is an unprofitable service; by revolting we doe but occasion a discouragement to our fellow brethren, and Jeoperdize our soules safety, and hazard the full fruition of eternall happinesse: let us not slack our pace in this spi­rituall progresse; but as the God of heaven reneweth his mercies to us, and enricheth us daily with his bounties; so let us renew our obedience, and let our graces be thriving more and more; but above all things take heed of back-sliding: If any man draw back, my soule shall have no plea­sure in him, &c. Saint Peter saith, [Page 48] It had been better they had not known the way of righteousnesse, Heb. 10.38. then after they knew it, to turne from those heavenly commands given unto them. 2 Pet. 2.21.

If you shall demand, Quest. whether the Regenerate, may totally and finally fall from his former steadfastnesse, and become a re­probate?

Ans. I utterly deny that he truly being Regenerate, may totally fall; because God hath expresly pro­mised, that he will make to his Servants an everlasting covenant, That he will not turne from them to doe them good,: but will put his feare into their hearts, that they may not depart from him. Jer. 32.40. And if ye do these things, ye shall ne­ver fall, saith Saint Peter. 2.1.10. If you examine the verses before, you shall find that the adding of grace to grace, is a good meanes [Page 49]to prevent back-sliding; for grace is of a preservative power, that if a Christian be once ingrafted into Christ by Regeneration, and adde grace to grace, he can never totally, and finally, fall from grace: I deny not but the Childe of God may fall from some de­gree of that grace, which he hath had in former times, he may fall with David in some grosse sinns, he may fall from the sense and feeling of Gods grace, and think himselfe utterly deprived of grace; and this may be by reason of some strong and powerfull temptation, as in David: or bad company is many times the fall of Gods children, as the impious high Priests wicked servants, prompted Peter to deny his Master; or the feare of some persecution, and losse of great mens favour, or some such natu­rall [Page 50]infirmity, doth prove to be the fall of many; there may be this lapsus, or fall, in the best of Gods servants that are truly Re­generate; but there is in them againe, a rising by Repentance, which preserveth them from pe­rishing; for God hath put his feare into their hearts, that they may not depart from him. I con­fesse that an hypocrite that seemes to be regenerate, and is not, that seemes to have saving grace, may with Judas and Demas, fall from that which he seemeth to have; because they that embrace the profession for by-ends, as for profit, or carnall respects, as to please others, such a profession as is emrbaced for such causes, must needs cease when the cause is ceased; for he that in Hypo­crisie begins a profession, com­monly in Apostacie ends it; but [Page 51]Lord put thou thy feare in our hearts, that we might never depart from thee. Jer. 32.40. That this ex­hortation might be more preva­lent: I shall endeavour, first, to remove those lets that may hin­der our growth, and then pre­scribe some helps to farther it, that the lets being discovered might be avoided, and helps being prescribed might be embra­ced.

The first let, is not living under the meanes of grace, 1. Let. that doctrine of the Gospel, that Ipsissimum dei verbum, the very Word of God, living not under the sun-shine of the Gospel may hinder our growth; I dare not say that all that live under the meanes of grace, therefore necessarily doe attaine unto grace. No we see Plants and Stones, wet with the moisture of the same clouds; war­med [Page 52]with the beames of the same Sunne, the Plants grow; yet you discerne no alteration of the Stones: So there are many that live in the sun-shine of the Gos­pel, and have the fructifying dewes of Gods grace, plentifully shoured upon them; yet their hearts are so cold and hard, that it neither warmes, nor mollifies them: so that no growth at all can be discerned in them; can there be any growth expected, either in our Popish recusants, that resuse the word of grace, or in our wordly recusants, that absent themselves from it? How can Faith either be begot or increased in any that neglect the Word, and live out of the climate, or compaste of grace: Saint Paul saith, Rom. 16.17. Faith comes by hearing, not by seeing, not by feeling, but by hearing; the fire of Faith is not [Page 53]kindled in us without hearing.

Slighting the preaching of the Word, 2. Let. and neglecting the hearing of the same; when as preaching is the Pipe, our eares the Channell to convey grace from Christ the Fountaine, into the Cisterne of our soules: so that the reason why many grow not, because either this grace is tendred, but not embraced, or embraced, but not improved: when we come to a neighbours feast, we strive to be there first; but how slow are we in comming to feast at Gods house, unto many soule-fatting dayes have we been invited, to feast our leane starved soules; but we come not our selves, but send our excuses, one hath bought a farme, he must goe to see it, he cannot come; another hath married a wife, and though hee be earnestly invited, yet he [Page 54]cannot come, can these excuses be taken: Postponetur deus bovibus, qui nos aequavit Angelis; When God is set behind your oxen, who hath made you equall with his Angels: or shall a wife keepe you from comming, it were better to live alone, then to have such a helpe; if lawfull businesse might not hinder our comming, much lesse, sporting, and revel­ling, sleeping, or drinking. What if some heavy sicknesse, when thou art sporting or playing should visite thee, such a play­fellow will presently turne a mar­mirth? and it had been better that he had found thee praying, then playing. What if thou when thou art sleeping, grimme Death should take thee napping, and cast thee into thy last sleepe; had it not beene better that he had found thee praying in the Church, [Page 55]then sleeping at home? what if when thou art drinking while thou should'st bee hearing, the King of feare should make that draught thy last? had it not been better that he had found thee praying, reading, or hearing; then playing, sleeping, or drink­ing. Many judgements may fall upon men, for their absence from the house of God. Keepe then within the speare of grace, and then the God of grace will keepe you; let it be your joy, and re­joycing, as it was Davids, to goe into the house of God; David pronounced them blessed that dwelt in Gods house: Ps 84.4. dwelling implies a continuall residence there, our children must be there, our ser­vants there, our hearts and affecti­ons there, that if Christ should come, he might find us rather in the house of prayer, then in the denne of theeves.

The abuse of the doctrine of grace, 3. Let. which is the Gospel, or the pro­mise of grace, 2 which are the co­venants; 3 or the pledges of grace, which are the Sacraments. When we prize not the doctrine of grace, when we make it not our portion, and account it not our chiefe trea­sure; many make it their talke, and others their pretence; and these are accounted good gospel­ers; but wher's the man that makes it his chiefe delight, that earnestly hearkens to its com­mands, that willingly submits himselfe to be moulded by it: we doe not acknowledge that it is Evangelium, a message sent unto us from God, as a token of his love, containing the meanes how we may be saved: and so much Saint Paul includes in those words to the Jewes; Act. 13.26. to you is the word of Salvation sent: Now if God [Page 57]send it, and we slight it, God cannot chuse but take it ill at our hands: put the case the King should finde us rebellious sub­jects, Traitors to his Highnesse, violating his lawes, abusing his embassadours; it cannot be deni­ed, but such Traitors deserve ter­rible tortures; yet grant that he out of his love, and princely cle­mency to his subjects, should send oft times his servants, with mes­sages of peace, which containes the meanes and way how thou maist be saved; would it not in­cense his Majestie the more, if thou shouldst slight his message, and dispise his messengers, scarce giving them the hearing: Even so the God of Heaven, the King of Kings hath sent his Gospel unto us, his rebellious subjects, containing a way whereby we may be brought to Salvation, [Page 58]and be perpetually preserved from perishing, yet if we neglect this benefit, slight this message, abuse his Embassadour, God cannot chuse but be provoked, his wrath much incensed, and we must needes expect punishment, correspondent to our rebellion; answerable to our ingratitude, which were the intollerable tor­ments of an eternall Tophet.

And Secondly, we abuse the promise of grace, by deriving, an encouragement, and boldnesse to finne; because God is gracious, and mercifull; they will goe on in their ungracious courses, with this encouragement, that God is gracious, and make this the bur­den of their song, that God is mercifull, and makes Gods mer­cy, a pack-horse for his iniquity, and conceives God to be all com­pos'd with mercy, and no Justice; [Page 59]but God might fitly be compar'd, to the Bee which is full of sweet honey; but being provoked, we shall finde him to have a sting: So God is full of sweete mercy; but if we provoke him by our impenitent sinnes, and abuse his mercifull promises, we shall finde that he hath justice to punish us for our offences: will you heare Gods pleading with his mercy against ungracious men, that stand guilty at the barre of Gods Tribunall.

Mercy pleades; Psa. 111.4. I am full of compassion, slow to anger and of great kindnesse; I will not deale with him according to his sins, Psa 103 10 nor reward him according to his iniquities Ps. 103.10

Justice sharply answeres, Deu. 32.35. ven­geance is mine, and I will repay it: as for his sinne, I am of purer eyes, Hab. 1.23. then to behold his iniquity; But mercy pleades, Isa. 1.18 though his sinnes [Page 60]be as red as scarlet, yet I will make them as white as snow; Jer. 31.34. I'le blot out all his sinnes, and remember his ini­quities no more. But justice answe­reth, Jude 4. he hath turned my grace into wantonnesse, he hath departed from me; and therefore shall he perish. But mercy answeres, Ephe. 2.10. they are the workmanship of mine owne hands, you know whereof they are made, Psal. 103.14. Remember they are but dust.

But Justice saith, They have added iniquity to iniquity, Ezech. 7.8. let me poure the fury of my wrath upon them. But mercy pleades, Ezech. 33.11. I will not the death of a sinner, but rather that he repent him of his wickednesse, and live.

Justice answers; he hath abused my grace that I offered him, and lives still in his unrepented sinnes; nay, Reve. 2.21. I have given him time to repent him of them, but he would not, there­fore shall he perish. Now mercie is silent, and stops her eares, when [Page 61]she sees the sinner hath abused her; now shee gives place to Justice to passe the sentence of judgement on the ungracious impenitent sin­ner. Take not then boldnesse to sinne with presumption of Gods mercie, for God hath but two wayes to deale with us; By his sweete mercie, or by his just judg­ment: He hath tryed by his mer­cie, but that hath not wrought up­on us; that we have abused. Now wee must expect that hee should deale justly with judgement, and if this will not prevaile with us, and worke upon us, there is no hope of us: then Lord have mercy upon us. Therefore, let us either re­nounce our interest and title wee have in our sinnes and iniquities, or else of necessity, all interest or title we challeng to Gods mercy, or Christs merits. When the mer­cy of God is abused by wretched [Page 62]men, when Christs merits shall embolden men to commit that for which he dyed, they seeme to cast their sinnes behinde them on the backe of Christs merits; and so ride swiftly with mercy in their mouths to hell.

And thirdly, 3 When wee abuse the pledges of grace, which are the Sa­craments.

Either of Baptisme, 1 when wee doe renounce the oath of supre­macie in Baptisme; and there every Christian is initiated into Christs Kingdome, and takes his oath to bee a true subject to Christ his Captaine; to renounce the world, the flesh, and the devill. We have done thus and thus; and have ta­ken Christ to be our Prophet, that he may shew the way that leads to happinesse; and were willing to take him to be our Priest, that hee may purchase for us eternall glo­ry: [Page 63]but when hee should bee our King to governe us, to rule and reigne over us, to bridle our usur­ping lusts, to restraine our rebel­ling wills; this we cannot away withall: our unruly lusts, our un­tamed wills, and obstinate hearts, will then renounce our oath, and we will shew our selves disloyall subjects to our Soveraigne, dis­claiming that oath wee tooke in Baptisme.

So in the Sacrament of the Lords Supper; 2 wee enter into covenant with God, and the word Sacra­ment signifies an oath: so that to receive the Sacrament, is to take an oath, to forsake our former sinnes and lusts, and to walk more watch­full for the time to come: we co­venant with God to deale with our sinnes, as our sinnes dealt with our Saviour; they crucified him, and put him to death. So wee [Page 62] [...] [Page 63] [...] [Page 64]should crucifie and put them to death; but if we doe neglect this, forget our covenant, following our former sinnes, returning like a dogge to his vomit again, we proclaime our selves perjur'd persons: ‘I have read a story to this purpose, that when the Pa­gan, beheld Christians receiving the Sacrament; and beheld with what reverence, and with what devotion they demeaned them­selves in that holy businesse, he was inquisitive what that action meant; and being answered by one of them, that after God had emptied their hearts of pride, envy, coveteousnesse, conten­tion, &c. He did now enter in himselfe with a purpose to dwell there. Then he was silent for the present, but following them home, and observing them (that were communicants) for [Page 65]two daies; and when he saw them fall to quarrell one with another, to uncleanesse, and drunkennesse, he past this cen­sure upon them, with exclama­tion: I confesse your Religion may be good, your devotion good, your profession good; but your hospitality is starke nought: are you so unhospitable that you would not suffer your God to dwell two daies in your hearts,’ in these words; Apud quos ne Deus quidem biduo comorari permittitur. This is the shame of Christians; this is the disparagement of grace; and these are the lets that hinder our growth. We will prescribe you now some helpes to further your growth. Help. 1 The first is Praier: and I may well begin with it, for it is a speciall helpe to all graces; it is that Clavis Coeli, which opens [Page 66]the treasure-house of Gods gra­ces; it is that Nuncius Dei, that fetcheth grace to the soule. Prayer procures it a being in us, and like the former, and latter raine, makes it grow in us: if thou wouldest grow continually, take the Apostles advice, and pray continually; 1 Thes. 5.17. this course Monica Saint Austines mother tooke, she went twice a day to the Church, and kneeling down up­on her knees, poured forth ma­ny teares from her eyes, not begging gold, or silver, of God; but that hee would be pleas'd to poure his grace upon her sonne, and convert him to the true faith: and thus must we doe; otherwise, in vaine may we ex­pect that blessing of grace; for which we doe not so much as begge: if thou lack grace, aske of of God, Jam. 1.5. that giveth to all men libe­rally, [Page 67]and upbraideth none, and it shall be given him. Dare vult deus, S. Aug sed non dat nisi petenti, ne det non capienti. God is willing to give, but he will not give, but to him that askes; least he offer his bles­sing to him that is not willing to receive it; it is a generall rule, Petite, et dabitur vobis; aske and have, without asking no having. Help. 2 The second is a good desire; which is the spirituall appetite of the soule: that man-childe that hath a good appetite, or stomacke, is like to prove a growing childe: So it is with the regenerate man, finding his wants and emptinesse of grace; hath a continuall desire of more grace, and labours to increase that which he hath recei­ved; he considers with himselfe, how farre short he comes of what he might have obtained, and what others have obtained; or if [Page 68]the best of us shall compare our selves with those of Gods ser­vants, who are mentioned in holy Scripture, for our imitation, we shall finde our selves come so short of them, that we may doubt of our selves, whether we have any grace at all.

How short are we of Moses, for meeknesse; how farre short doe we come of Nehemiah, in zeale for Gods worship; how short of Job in patience, in the time of his affliction: and thus comparing our selves with Gods Saints, we shall finde we come so short of them, that it will stirre up our desires, and whet our appetites; it makes us presse harder towards the mark; And study what course to take, that we may fill up those vertues that are wanting in us, that we might increase those Talents that [Page 69]God hath bestowed upon us; that wee might get more graines of grace, unto that little which we have received; and when the Lord shall perceive our desires, to be thus sharpned, it will be a good argument to move the Lord to bestow more grace upon us: for he loves to feede the hungry, and give drinke to the thirstie: Boetius saith, Quod unicuique viro bono incerto est quaedam cupiditas boni, That in every good man, there is a fervent desire of more good; and what good can any man de­sire, rather then grace; Non dor­mientibus, sed vigilantibus, It falls not to the sluggards share, but those that are desirers of it. Therefore he that desires not grace, deserves not glory. Help. 3 As good diet is a good helpe to further the growth of the body: so is the good word of God, that spiritu­all [Page 70]foode, a good helpe to further the growth of the soule: The best foode is Christ, that bread of life, that water of life, that word of life, nay, life it selfe. If you remaine in me saith our Sa­viour, yee shall bring forth much fruit. This word is offered unto us, in the Word and Sacrament; for what sinne soever the Word discovereth to us, we must run to Christ for strength to overcome it: what obedience the Word commands, we must fly to Christ for power to perform it: what affliction soever we are burdened with, we must hasten to Christ, and seek to be reconciled to God, in and through him: so that come crosses, come tribulation, or per­secution; yet our hungry soules shall fully feede on Christ, that true bread of life. Ignatius. As Ignatius, Bish. of Antioch, Saint Peters [Page 71]successour, who was by the King of Assyria, commanded to be torne in peeces by wilde beasts; and being led to the place of torment, uttered this golden sentence: ‘ Nihil moror visibiium, nec invisibilium, modo Jesum Christum acquiram: I care neither for things visible, nor yet for things invisible, onely this is my care that I may attaine Jesus Christ, and with him everlasting Salvation.’

‘And when the Beasts were let loose upon him, these were his last words, as saith Saint Hierome; I am Gods corne, and the teeth of these wilde Beasts must grind me to peeces, that I may bee pure bread, and sine manchet, for Jesus Christs table in heaven.’

The Saints of God did so hun­ger after Christ, the spirituall food; that before they would [Page 72]loose that, they would loose life it selfe: they did not care what course fare their bodies were fed with, so that Christ the food of their soules, might not be taken away: they did not care how their bodies were us'd, so that God would spare their soules: and he that feeds on this living bread, which came downe from Heaven cannot chuse but grow: Out of this strong, Judges 14.14. came sweetnesse.

The Lion of Juda yeelds honey, such as never came out of any earthly hive; he is both Victor and Victus; Conquerer for us, and food to us; and who gives this food to us, but he that gave himselfe for us, and dranke to us the cup of the New-Testament, in his owne blood: his blood and wounds doth nourish our soules like the Pelican; rather then her yong-ones shall perish, feedes [Page 73]them with her owne blood; so that in the Sacrament, we eate not onely Panem Domini, but Pa­nem Dominum, not onely the bread of the Lord, but the bread the Lord.

Hence it may be called Viati­cum animae, the food that nourishes our soules, in it's voyage to hea­ven. God grant that we may never want this food, to nourish our hunger starved soules. It may be deare in regard of the precious­nesse of it; but not deare in re­gard of the price, wee pay no­thing for it, but faith, and love. John 6.34. Let us all pray with the Disci­ples; Lord evermore give us this bread.

Why should our soules be star­ved, while there is bread enough in our fathers house? Luk. 15.17. Why should we fast, while we may feast? why should wee stand at a stay, [Page 74]while we have plenty of grow­ing food.

Let us Christians be like tra­vellers, that passe from towne, to towne, till they come to their home; so we from grace to grace, till we come to Heaven. Help. 4 The last is a good disgestion; when the naturall food is conveied into the stomacke, and there well con­cocted by naturall heate; and is made fit to be dispersed into the other members, and parts of the body, for the strengthening of them: so the Word of God must be disgested in the soule; must be shewed by meditation, and pon­dring the word in our hearts, suf­fering our thoughts to dwell on it some good while: then it proves wholsome nourishment to our weake and hungry soules. Your comming to heare, doth manifest a desire to have your soules fed. [Page 75]Now you know a childe that re­ceiveth food in his mouth, and al­so in his stomack, and doth not re­taine it there, but casts it up spee­dily againe, doth not disgest it; and that childs strength cannot be augmented, nor growth increas­ed: So if you receive the Word into your eares, and let it fall a­gaine speedily, and not retaine it in your hearts, and there disgest it by meditation; your soules cannot be strengthened, and can­not grow at all. We must re­member, that God doth not re­quire our bare bodily presence at the Church, or at any of his ordinances; but we must bring our soules to Church, as well as our bodies; wee may be present with body, but absent in minde; our minde must be set on what is delivered: we must heare as it is the Word of God, and not of [Page 76]man, as it is the onely meanes ap­pointed for the planting of grace in our hearts; as it is a powerfull meanes to beate downe sinne in us, and build us up in the new man, and to change our barren­nesse, into fruitfulnesse. Thus if we would disgest the Word of God, the God of Heavens would not faile to give his blessing to it. To make it powerfull to Salva­tion, to every one of our soules; causing us daily to bring foorth more fruit of good living, to the honour and praise of his holy name. We must know that the Word of God is full of spirituall sap, and heavenly moisture, which is of a fruitfull, and grow­ing nature; now we might bee growing Christians, if we were not slothfull: let us be no longer sluggards to our owne soules; But practise the policy of the [Page 77]painfull Bee, to lodge the sweet honey, of Gods Word, in the hive of our hearts, against the day of dissolution. If we had any love to grace, we would labour after the meanes of grace: we see what paines the voluptuous man takes, to pursue his pleasures; we see what labour the ambitious man takes, to attain to more honours; we see what care the coveteous man takes, to obtaine riches; and why should not we that are Chri­stians, and somewhat illuminated with Gods word; use the like paines, care, and diligence, to in­crease the goods of our soules, and labour to get a higher degree of this spirituall promotion, and strive to enjoy a fuller fruition of heavenly pleasures. There is no commodity, so profitable, no dignity, so honourable, no feli­city, so delightfull, as to be fruit­full [Page 78]in good works, and to abound more, and more, in the vertues, of the inward man, and the grace of Gods blessed Spirit.

Therefore good Christians, if ever you desire, to be accounted good Scholers in Christs Schoole, if ever you will visit the universi­tie of glory, if ever you purpose to be placed in the Paradice of God himselfe; Grow then in grace, and in the knowledge of our Lord and Saviour Jesus Christ, to him be glory, both now and for evermore. Amen.