Ʋse I.

In the application of this Point, we find matter of instructive information divers ways, viz.

First, To point out unto us the true subject of Apostacy; men past over by God and left out of the foun­dation. Every plant my heavenly Fa­ther hath not planted, shall be rooted out. Such and only such are subject to Apostacy, the rest are preserved, by the power of God unto salvation.

Secondly, It shews us the danger of false Opinions, to fret like a Canker, to disturb, destroy, eat into the body of Church and State; one infecting another, Arius his Heresie was at first but a little spark, yet how did it spread and fire the whole World; what woful waste was made of many flourishing Congregations & Churches, when the Orthodox Bishops were ex­iled and their flocks scattered? when the Donatists by their separation made [Page 52]a division in the African Churches, what violences and outrages were ex­ercised against faithful Christians, both Pastors and People? And in like man­ner, when the German Anabaptists se­parated themselves from the other Re­formed Churches what woful work did they make? how much did they obstruct and even hazard the work of Reformation begun so happily by Luther, and successfully carried on for some years together? And thus with grief we live to see Popery and Armi­nianism to do the like mischief in our days. Men should be afraid to raise such Opinions, to bring such Owls, amidst the glorious light of Truth, that hath shined so splendidly in our Horizon; and be ashamed to receive them, being raised. Authority should be carefully vigilant, to suppress be­ginnings, to oppose all those who seek craftily to undermine the founda­tion of God; that they may be cured or cut off.

Thirdly, Hence we learn, that He­reticks are never able to seduce the Elect; however they may entromb themselves in the ruins of that Christi­anity which they once professed. Hy­menaeus and Philetus destroy the faith of some, nevertheless, the foundation of God stands sure. God will have a Church for ever. See the answer of God, when the Prophet complain'd, there was none left but he: I have left unto my self seven thousand, which never bowed the knee to Baal. This constancy of all those fair and gene­rous Souls, who have in all Ages been setled in the Truth, like Pillars of Diamonds, not shaken with the Counterbufs of damnable Errour, took not rise from themselves. Noah, Da­vid, Peter, left to themselves, to stand on their own bottom, fall strangely and wofully, and make known to a world of Ages, that they are but sin­ful flesh: and the best of men living, if left to themselves but one moment, would destroy themselves in that mo­ment: [Page 54]they are but like glasses with­out a bottom, which break as soon ae they are out of hand. If they continue to shine, it is not by their own lustre, but by borrowed beams of the Sun of Righteousness, and the light remains no longer than the Sun shines. The fairest Flowers of Para­dise would wither, if not watered with drops from Heaven. How have the mighty fallen, when the Almighty hath not stood by them. All their ability proceeds from the Love of God in the foundation,, and the power of his grace, stirring them to renew their repentance. Neither is there any ground here laid for presumption, that a man should grow careless and se­cure, because of what God hath done; no: Grace never relaxeth the sinews of obedience in the least degree. It is perfectly innocent of that abuse. The Poison is not in the Rose, but in the Spider. Besides, there are signs of Election after described, which if they [Page 55]cannot be found in persons, they cannot be assured of any portion in the foun­dation. That man who daringly pre­sumes, saying, Let me live as I list, the foundation of God stands sure, and so gives way to his unswayed fancy, and makes this a pillow for his sloath and casteth off all care for the po­lishing of his Soul; I will not say he was rejected in the foundation; but this I dare affirm, he never yet felt the burden of sin, nor the comfort of grace; and except he change his re­solution and behaviour, he shall ne­ver receive benefit by it. At once, men were laid in the foundation and ordained to work out their salvation with fear and trembling.

Fourthly, Hence we learn the duty of Learned Men, with all in Autho­rity, called to publish and defend the truth of Christ, seasonably, boldly, yet discreetly to stand and contend against the enemies thereof, Politick silence in this case, is a branch of Treason, against the King of his Church. [Page 56]Not to defend the Truth is to betray it. When there are many opposits, the friends of Christ must especially stand up with courage and resolution. Chri­stians must counter-work the Devil. There should be a kind of Antiperi­stasis in the souls of true Believers, as in the fire, that burns hottest, when the air round about it, is coldest. The middle Region is therefore cold­est, because the greatest heat of each, taketh the reflection from the lower and upper heat above; such an Anti­peristasis should be found in Christi­ans; they should be hottest in the coldest times, their hearts should be fullest of activity for Christ, in times of greatest opposition against him. Our service at such a time is most acceptable and useful. Memorable is the courage of Luther, who obtain'd through Christ a vigour of spirit which never bowed under the evils that ac­costed him; being cal­led to Worms, Malch. Adam. Vit. Luth. and dis­suaded from going, by [Page 57]reason of the fury he might meet with there, and the multitude of Enemies; replied, ‘If I knew there were as many Devils as there are Tiles up­on the Houses, yet thither I would go.’ Thus our Apostle here, con­dems the Errour and names the Au­thors; it cannot be unlawful to call them Papists and Arminians, who maintain the Errours of both. The like testimony was given by our re­nowned Worthies in the Reign of Qu. Mary, not only in white and black, but red too; by which they came to shine and glitter at such a rate, as hath obtain'd them a Reputation, which will have a glorious mention, so long as there be Stars above and Ages below. So it should be now: the thoughts of their flames, should kindle zeal in us. Christ is many ways opposed this day, and we should earnestly contend for Christ. Now there are many tempters, and sedu­cers and revilers, therefore now Christ should have many Champions.

Ʋse II.

Secondly, This Doctrine doth most directly serve to confute the antient Pelagians, in this and other parts of the World; as labouring to over­throw this foundation of God, and to lay another upon the frail, uncertain power of mans Will; in their doctrine, preferring Nature to and above Grace, as the Pelagians did; maintaining partly, a total fall from Christ, as some Lutherans do; and partly a to­tal and final fall, as Jesuits and Ar­minians; who make Christians a meer ball of Fortune, to be tossed up and down at their pleasure; representing Grace as voluble and uncertain as the Heathen did Fortunes. Grace with them is but a thing of Glass, which while it shines, is broken: with them the Vessels of Glory, are little better than crazy Vessels, which may be dasht in pieces like a Potters Vessel. They can remove them from Heaven to [Page 59]Hell, as often as they please. With a daring Pen, they can blot Names out of the book of Life; and with as much ease, reverse the Seal of Heaven when they list. They tell us, there is no such certainty in the founda­tion, no such absolute Knowledg, no such impossibility in regard of God; of falling off from Christ, of return­ing again to the Wilderness, to the bondage of Egypt, of feeding upon the Milk and Honey of the Land of Canaan; against the plain Words and meaning of our Apostle in this place. So that St. Augustins Title, viz. The Hatchet of Hereticks, may not be un­fitly applied to it. It is the Axe of Arminians, cutting down their Opi­nion, that the elect of God after effe­ctual calling, may fall away finally. Whose assertion, like another Goliah fighting against the living God, is so unsound, so uncomfortable, so evi­dently against the Divine Word, the works of the best Men, who were the Lights of their time, the Instru­ments [Page 60]of the Holy Ghost, in all Ages, that every David may and will fling a stone at it, crying as of Babylon, Down with it, even to the ground and lower! For the Lord knows who are his; the foundation of God stands sure, and the gates of Hell shall not prevail against it.

Ʋse III.

Thirdly, Here is matter of singu­lar comfort and establishment to all true Believers; and that,

1. Against all Hereticks, Errours and the falling away of Eminent Per­sons for Gifts and Place, men of prin­cipal note in the Church; they were not of us, though they dissembled a long time; they were not Sons, else they had remained in the House for ever. Many follow Religion as the Hounds do the game, only for com­pany; they respect the Truth not for single but sinister ends: Christ is not sweet to them for himself, but only for his Rings and Jewels. They be­gan [Page 61]in Hypocrisie, and no wonder if they end in Apostacy. Trees that are unsound at the roots, soon cease from putting forth of fruits; and they who are for the present corrupt, will for the future be openly prophane. Let none be offended at such, nor scanda­liz'd at the profession of Religion; the sheep doth not despise its fleece, because the Wolf hath worn it, neither do any blame a Crystal River, because some melancholly persons have drown'd themselves in it. The best drugs have their adulterate. And as long as there are true Pearls, there will be counterfeit, Though there have been false colours, yet disesteem not those that are dyed in grain, for such there are. Be not as bad Husbands, who having a spot on their Coat, cut off the whole Cloath, when they should only wash off the dirt. You make a good profession, be sure to make your profession good. Sincerity is the basis of perpetuity.

2. Against Persecution, verbal or real. Things that are exceeding sharp, call for Sugar to sweeten them. Troubles in the flesh, have a most ungrateful taste for the Creatures pal­late; now this truth is as Sugar to make them sweet, that they may down the better. Gods Elect may be oppressed, supppressed they cannot be. They are kept by the power of God against all opposition. Their blood shall be as seed; by the death of one, many will revive. Dogs that have no teeth may bark, but cannot bite. Serpents that have no stings may hiss, but cannot hurt. Believers like the Moon, shall wade out of their sha­dows, by keeping a constant motion. Heaven and Earth shall pass away, but the foundation of God standeth sure. O ye Saints of God! in the midst of your dangers, have an Eye to your security. Providence hath a beautiful face, even when it puts on its black mask. God hath fair ends in his foulest ways. If the Earth be [Page 63]dirty under your feet, know for your comfort, the Heavens are not cloudy over your heads. Who ever frown, God smiles. Suck from this breast of Consolation. Fetch you Honey out of the Lions belly. Let this prove a Cordial to support you in all your fainting fits.

3. Against worldly prosperity of wicked men, though they be in a flourishing condition, vex the souls of the righteous, and deride their Per­sons; a day is coming, when they shall be trodden under feet. The Sun of outward splendour casteth its rays upon them, only to warm their heads against a storm. The same hand that poureth out mercies on them like Oil, will pour down his wrath upon them like water. Under all their prospe­rous gallantry, their hearts are sinful, and in the midst of all their wealth, their estates are doleful. O, know, it is better going to Zion through the Valley of Baca, than to pitch your tents in the Plains of Sodom. The [Page 64]stalled Ox would not set so high a rate on his Pasture, did he know, it was only to fit him for the Butcher. It is their prosperity; but as Erasmus said, Absit a nobis, Charissimi, talis pro­speritas! From such prosperity, good Lord, deliver us! Great and Rich Men will not know you, take no no­tice of you but for their own ends, yet the Lord knoweth you and the foundation stands sure, which wicked men, when they have done their ut­most, cannot overthrow.

4. Against their own sinful failings, weaknesses and infirmities, to which they are unwillingly and with sorrow subject: (so it will be whilest they are cloathed in robes of Clay; as the Mortar wherein Garlick hath been stamp'd, will alway smell of it, so your best actions will favour some­thing of the old man:) Yet if the foundation of God standeth sure a­gainst all things, then against sin. Sin, cannot quench that Divine flame of Love. The Church had her [...], [Page 65]her infirmities, her sleepy fits, Cant. 5.2. Though blacked and sul­lied, yet is the Dove still. Christ could see her faith and wink at her failings. He who drew Alexanders's Picture whilest there was a scar on his Face, drew him with his Finger on his scar. Christ puts the Finger of mercy upon the scars of his Saints. He will not throw away his Pearls, for every speck of dirt. The Rose is a fragrant Flower, though it be surrounded with prickles. The Pass-over was a Feast, though eaten with bitter herbs; and though a single string in playing of a Lesson may jar; yet the main may be musical. God doth not as men do: we often take notice of the Evil is in others, and over-look the good; our Eye is on the flaw in the Dia­mond, when we observe not its spark­ling: but God takes notice of the good in his People and from that he denominates them, and for that he receives them. And as sin cannot, so neither can men commit such sins, as [Page 66]are able to change or overthrow this foundation. Regenerate men will not; the habit of Grace so orders and di­sposeth of their Will, that they never sin with full consent, delight and con­tinuance, as natural men do; there­fore when Sathan assaults us with our sins, we must run unto the foundation of God, and the means appointed for our Redemption and Salvation.

Qu. But in what estate is a Regene­rate man, falling into some grievous sin?

Ans. He is in a dangerous estate; it may be no Errour to say damnable, in respect of himself and his own act. Grievous sins do subject the best men, meritoriously, to the condemnation of the Law, and to the forfeiture of all that right which they had of the pardon of former sins by vertue of the Covenant: and that these do not de facto condemn the Believer, is to be ascribed to the grace of Election in the foundation; and in that regard we say and truly, that the Spirit of [Page 67]Regeneration leaves not his residence in such a Person, but only suspends his working for a time: Grace is not extinguished but opprest; it lies like the Phoenix in her ashes, till God in his appointed time shall mercifully look again upon him, by the powerful beams of his Spirit scattering those mists which darken and hinder the work­ing and shining forth of his illustrious Creature. Grace: as it did in Peter and David (than whose Names, the Tongues of Men can hardly pro­nounce any thing more pleasing.) I am the Lord, I change not, therefore ye sons of Jacob are not consumed. My grace is sufficient to revive; cleanse and sustein all those whom I have sealed. How are we bound to God for his free Love? chusing us, setting his Seal upon us, that we might be known for his in all Places and Assemblies; and that none might ever lay claim unto us. If God be for us, who can be a­gainst us?

Object. But if the foundation be so sure, to what end is that Exhortation, 2 Pet. 1.10. Give all diligence to make your calling and election sure? It seem­eth here, that the certainty of Gods Decree dependeth on mans will.

Ans. There is a two-fold certain­ty; 1. Of determination in Gods pur­pose and decree; and so, we are not to conceive that the Exhortation is propounded with reference to God, or that which he hath done, as though our endeavour were wanting to make it sure, or as if we could add perfection to his action, which we can no more do, than add bright­ness to the Sun.

2. Of apprehension and persuasion as to our selves and others, expel­ling by degrees fears and doubts; by an holy life we must be assured, and assure others, of our effectual Cal­ling; so that we (and others seeing our good works) may be assured of our election to eternal life.

Qu. The foundation is sure, but is the building thereon as sure?

Ans. Men may lay a sure founda­tion, yet make a ruinous building. God cannot. Where there is the same matter, Skill, Power and Will, there the foundation and building must be of equal force and sureness; and so it is in this foundation. Not, but that the House built on a Rock may be dash'd with Waves; though the Seal of God be of an eternal Efficacy; yet the impression thereof may be so de­faced, that it may not be so fairly visible to the Eye; though the Root and seed of Grace cannot be lost, this excludes not, but that the flourish and fragancy thereof may be lost; and though the eminency and beauty of it may be lost, yet the foundation is sure.

We are now to proceed unto the second branch of the Text, concern­ing the Signs and marks of Election, whereby men may know whether [Page 70]they were laid in the foundation; and it runs thus:

This is the other part of the Seal concerning the foundation; the Seal of God in Man; and it is two-fold, viz.

First, Naming the name of Christ; being called after his Name, Christians of Christ. Which is either done vir­tually, as in the believing Jews and Gentiles before Christ, or actually, in Believers after Christ: so his Disci­ples were first called Christians at An­tioch. Or else, calling upon his Name; which doth necessarily follow: shew­ing the duty of Christians, to call upon the name of Christ. Both these together, are certain signs of Ele­ction.

Secondly, Departing from iniquity. If this purpose be in us, joyned with an answerable practice, we may be assured of Election.

Some there have been and are, who depart from sin, without naming the name of Christ, or believing in him; as the Heathen Philosophers, Greeks and Romans, who attain'd to a migh­ty moral and vertuous deportment; which in St. Austins judgment could be no other, than inferiour Workings of the Divine Spirit, some dimmer and cooler Rays of the Sun of Righ­teousness, as he is the light which en­lightneth every one that cometh into the World.

Others again there are, who have name enough, glory in the name of Christians, but will depart from no iniquity; a name they have, as the Angel of the Church of Sardis had, but nothing else, and may be compa­red fitly to Sodoms trees and fruits, which as Chrysostom saith, are trees and no trees, fruit and no fruit, Chrysost. Hom. 8. in 1. ad Thes. all in shew and nothing in substance: or to painted fire which hath no heat, only [Page 72]the resemblance of fire; and to weeds in the Corn-field, which look like flowers in the Garden, yet are not flowers; but what will the name, the appearance profit, where the thing is wanting? God hath joyn'd these in his Seal, naming and departing, as e­vidences of Election, let none put them asunder in their lives and con­versations; but labour really to ex­press so much of Christ, as may de­clare him to be substance and them­selves substantial Christians; that Re­ligion and Grace is not a vain Notion, but a real, vital, energetical Prin­ciple; for so it is and will appear to be where-ever it is.

Men may name the name of Christ three ways:

1. Inwardly only; in the heart: as Joseph and Nicodemus did, believing in Christ, not professing for fear of the Jews. Which was the blot of the latter of the two; he was a Night­bird.

2. Outwardly only; professing not [Page 73]believing; as all Formalists, Hypo­crites, temporizers do. Such a Di­vine and amazing Majesty there is in goodness, that all desire to wear her Livery, though few care to perform her service. Like proud Courtiers, who would willingly be Favourites, but scorn to attend. These, like some kind of Nuts, are all shell and no kernel; all body without a Soul, or as false Looking-glasses, which re­present those faces which are not in them.

3. Both ways, inwardly and out­wardly, believing and professing. Faith and Zeal, make a compleat Christian. No zeal, no faith, no profession, no apprehension of Christ ordinarily. In­ward faith, without outward profes­sion, cannot be, is not sufficient to salvation. Faith justifieth our Per­sons; but profession justifieth our faith. A dumb faith is not a Divine, but the faith of Devils. Joh. 12.42, 43. Among the chief Rulers also many believed on him, and because of the [Page 74]Pharisees they did not confess him, lest they should be put out of the Syna­gogue; for they loved the praise of men more than the praise of God. The light of Religion, must not be car­ried in a Dark-Lanthorn, to be shewn when our Interest will permit and to hide it at other times. Among the Romans there was a Law, that every man should wear a badg of his Pro­fession and Trade, whereby he might be known. Thus doth Christ require of all his Servants. Confession of the mouth, without faith in the Heart, is gross hypocrisie; and to pretend Faith without Confession with the mouth, is but Hypocrisie and Cowardize. Lib. 8. c. 2. Augustin in his Confessions hath a notable story of one Victorinus, who was in his old Age converted to Chri­stianity; and came to Simplicianus (one at that time eminent for Piety) whispering softly in his Ears, these words, Sum Christianus, I am a Chri­stian; but this holy man answered, [Page 75] Non credo, nec deputabo te inter Chri­stianos, nisi in Ecclesia Christi te vide­ro; i. e. I do not believe it, neither shall I reckon thee amongst the num­ber of Christians, unless I see thee in the publick Assemblies of Christians. God requires the Religion of the heart and also of the mouth. Rom. 10.10. The Pope indeed, saith to his Vassals, my son give me thy heart; be a Papist in heart, and then dis­semble, do what you will; and the Swenkfeldians of old took away all external service: the Libertines of later times say, That it is sufficient to serve God with the hidden man of the heart: But God requires to be glorified with our Spirits and our Bo­dies; both are his. He will have the Jewel with its Cabinet. This is that our Saviour means, Matth. 10.32, 33. If we confess him before men, he will confess us before the Father which is in Heaven. So the Apostle, as before, Rom. 10.10. With the heart man be­lieves unto righteousness, and with the [Page 76]mouth confession is made unto salvati­on. Whence it may be probably ga­thered, that Elisha. (2 Kings 5.) did not approve of Naamans resolution, saying, that he believed only in the God of Israel, yet went away with a purpose to bow down in the house of Rimmon; nor gave him any warrant so to do: If such politick pretences were currant, men might be Christi­ans without fear or danger; thou­sands of brave, generous Men and Women, had lost their bloud in vain. If dissimulation might pass for Profes­sion, all People might go to Heaven without martyrdom.

Suppose once again, men say, they believe in Christ, be baptized, cal­led Christians, partake of the Sacra­ments, joyn with the solemn Assem­bly, and yet seem outwardly for the fear, love or praise of men, to profess or allow of Idolatrous service, Opi­nions striking at the foundation of God, omissions of good Duties, com­missions of great sins, for profit, of [Page 77]profaneness of life for carnal delight, lest they should be persecuted or mis­called; like the old Priscillianists, whose main design was to save a whole skin, they made little rekon­ing of Profession and thought they might say and unsay, swear and un­swear, so but in their hearts, they did cleave unto the truth. Hear Bel­larmines sentence of these Persons; Bellar. Tom. 1. lib. 3. de Eccles. milit. c. 13. ad finem. those which do not confess the Faith, but retain­ing it in their heart, make outward profession of Idola­try, are not good men, neither can they be saved.

To explain this a little further, know, men may profess or allow of evil divers ways; viz.

1. By Authority, commanding, provoking, or tolerating evil. As Saul did by enjoyning Doeg, a villa­nous Butcher, to kill the Lords Priests; and Ahaz, who sent a pattern of the Altar at Damascus to Ʋriah the [Page 78]Priest, enjoyning him to build ano­ther according to it, and offer upon it. 2 Kings 16.10. And so did Dio­clesian the Tyrant, who gave the People leave to kill the Christians, where ever they met them. That evil which is committed by our in­stigation, is ours by just imputation. Our Lord is said to be crucified at Rome, ( Revel. 11.8.) because sen­tenced by a Roman Judg, executed by Roman Soldiers and put to death by the Authority of the Roman Empire: yet the death of Christ, all along the Scriptures, is charged upon the Jews, because though the execution of it was by the Romans, yet the provo­cation was from the Jews. Acts 2.23. Again, the Kings of the Earth are taxed, ( Revel. 18.) for not rooting out the Popish Religion, but giving their Power to the Beast and lying under his yoke, drunk with the Wine of his fornication. And the Historian re­lates of Galba,, though he were in­nocent of much harm which passed [Page 79]under his Name, yet because he per­mitted them to do it, whom he ought to have restrained, lost both his re­putation and open'd a way for his destruction. In the days of Theodo­sius, the Arrians were grown very bold, through his connivance, and not only had their Assemblies in Con­stantinople, the chief City of the Em­pire, but would dispute their Opini­ons, etiam in foro, and no man could prevail with the Emperour to lay a re­straint upon them, because he thought it unmerciful and too severe so to do. But, qui peccata non corripit aliena, facit sua; i. e. he that having Power, corrects not the faults of others, con­tracts them to himself.

2. By Opinion, maintaining and teaching evil. Thus the Papists sin, who generally Canonize such Acti­ons; as the Pharisees before them, encouraged the People to sin, making void the Commandments of God, and teaching the traditions of men, Mark 7.9. In the days of Henry the 4th [Page 80]of England, we read of great hatred between the two great Dukes of France, Orleance and Burgundy; this latter caused Orleance to be slain; an odious fact; yet Doctor Petit wrest­ed both Scripture and History, to justifie the murther: the like were Dr. Shaa and Pinkie, one before, the other after the Coronation of Richard the Usurper. It is a bad cause in­deed that finds no Abettors. Most pertinent is that re­lation of the Histo­rian, Fuller in his unfort. Politi­tian. who Characte­rizing Basilius, Patri­arch of Constantinople, in the Reign of Andronicus, saith, they were Chaplain and Patron well met; for, what one made a Law by his list, the other endeavoured to make Gospel by his Learning. In stating any Controversie, Basilius first studi­ed to find what Andronicus intended, or desired to do therein, then let Ba­silius alone to draw that Scripture which would nor come of it self, to [Page 81]prove the lawfulness of what the o­ther would practise.

3. By Presence, favouring and con­senting unto Evil. He that consents, though but in his thoughts to ano­thers fraud, is a Felon before God. Paul before his Conversion was con­senting to the death of Stephen; but afterwards he pleaded guilty of the murther. When men hear lascivious stories, or sinful-witty jestings and Tales of sly subtle Cheats, secretly applauding, do partake with them. They that have an heart in the sin, have also an hand in the sin. Yea, it is possible for the approver to be more guilty than the Actor. The greatest guilt comes from the full con­sent of the Will. Thus Pilate allow­ed evil by condemning Christ, however he washed his hands and dissem­bled the contrary; for after he had so many times declared him inno­cent, he could not give judgment without protesting himself to be un­just. And so the Lord Cromwel in the [Page 82]Reign of Henry the eighth, when by the instigation of Bishop Gardiner, he was compelled by the King to read the sentence of death against Mr. Lam­bert the Martyr of Jesus; whereof he afterward repented and craved for­giveness of him.

4. By indifferency and neutrality. As Lucian, who was no Papist, nor sound Protestant; and Henry the 8th, who despised the old Religion and envied the new. This, some in strange Language call Policy, but in true En­glish flat Atheism. As they in the Church of Corinth, were neither for Paul or Apollo, but pretended for Christ, so these are neither Papists nor Protestants, a mungrel People, just nothing. Serve God they will, but [...] engage for him. Like Heraclius [...] [...]mperour, who being imprudent­ly carried away by some Bishops of the Monethelites, when that Heresie was afterward condemn'd by the Council of Jerusalem, was ashamed to recant, became a meer Neutralist, [Page 83]and held neither one way or other. Such would be called Christians, but they depart from nothing, nor do any thing whereby others might see what they were: they will be and do, as the time and Company serve where they live or are; Professors among Professors, scorners with scorners; they can change which way and when they please, without imputation of inconstancy. On all such that speech of our Saviour falls heavy; they may hear the sentence of the supreme Dei­ty and the King of Kings thundering in their Ears, viz. He that is not with me, is against me; and he that gathers not, scatters abroad.

To name the name of Christ, is to submit our Wills, to be ruled by his Word, to subscribe to the Gospel [...] write our selves his, to be under [...] Government of the Eternal La [...]; which if we once do, we must de­part.

1. From false Gods; not worship dead Gods, Images, Relicks; nor dy­ing [Page 84]Gods, men or Princes; as the Sa­maritans worshipped Antiochus Epi­phanes, stiling him the mighty God; or as the Venetians petitioning Paul the fifth, gave him the Title of Vice-God: nor the host of Heaven, as the Ammonites, nor the Devil as the In­dians, nor the Cross as Papists.

From Idolaters and Idolatrous service. Come out from her my People, Revel. 18.4. If Rome have left us in the foundation, we must leave her in the superstructure; where they are fallen from God, we must fall from them.

3. From the familiar society of ido­latrous wicked men, (Christs Doves will be sullied among the Pots), with all known impiety; yea, from evil thoughts in endeavour and earnest desire of our hearts, with these and the like, the Name of Christ agrees not. St. John would not remain in the Bath at Ephesus, because Cerin­thus the Heretick was there. Poly­carp would not salute Marcion, but [Page 85]told him, he knew him to be the first­born of the Devil, as Irenaeus relates it; and giveth this Note also con­cerning the Apostles, that they could not so much as Verbo tenus converse with them that had adulterated the truth. There must be no harmony where the chief Musician will have a jar. We have as dear a Saviour as they had; we name the same Christ they did; but we want the courage and zeal they had: most of us con­sult our own profit and pleasure, or to gain reputation with and content others, and so concern our selves little to what company we joyn our selves, what we say or do; when indeed, the general name of Christianity will avail us nothing, without departing from iniquity.

There is a threefold departing from iniquity, viz.

1. Apparent only; when men are good in publick Profession, in word and shew; but for their actions gene­rally, indeed and in truth are quite [Page 86]naught. These set a Crown of glory upon the head of Christ by Profession, and plat a Crown of thorns for his head, by an evil Conversation. They adore Religion by their lips, but a­dorn it not by their lives. These are nominal Christians; Christiani sine Christo, as Salvian spake: If their lives and Christs Laws were compa­red, their most solemn Vows and most perfidious violations of it, it might be confidently concluded, aut hoec non est lex Christi, aut illi non sunt Chri­stiani: and so Tertullian, Justin Mar­tyr and other Antients are bold to af­firm of such men, that they are not Christians.

2. Constrainedly; which may be done two ways:

First, By Authority. When for fear of man only, without any respect to God or Conscience, men depart from heretical Societies and erroneous O­pinions; or from some foul sins, punishable by Law: as, murther, stealing, polygamie, abominable swear­ing, [Page 87]profanation of the Lords day, &c. these they may depart from for fear of punishment by men; the Magi­strate being constituted by God, to be a terrour against evil doers. Desire in the heart, may spur on such a man to sin, yet at the same time, fear as a Curben-bit, may check and restrain him: so that it is not the sting of the Serpent he fears, but only its crookedness. Inward desire and out­ward restraint are not inconsistent. In Calvins Epistle, mention is made of some, that out of an inordinate love of the World, made it a case.

Qu. Whether or no, they might con­tinue in the Popish Religion, frequent the Popish worship, so that they kept the true faith only in Christ for justi­fication, and looked on those Ceremoni­ous ways as unprofitable [...]ash?

Ans. To whom he replyed; that they asked counsel of him, even as Balaam consulted with God, as if he would willingly have known his mind about cursing of Israel; when his [Page 88]heart was set wholly to it, what ever God said, though he were outwardly restrained.

Secondly, Through want of occa­sion, or personal ability to follow some kind of sins. The Gun-powder makes no noise, till the fire be put to it; and the Clock stands still till the Weights are put on: Let a Temp­tation come, which is like the hang­ing on of the Weights, and the heart goes on as fast in sin as ever. The Sinner may not be able to maintain the trade of sin any longer; the A­dulterer is grown old, but like the aged Hunts-man, though he cannot run, yet will hollow after the Dogs, he hath as good mind to it as e­ver: the Drunkard is grown poor, but his heart is to sin though his hand fail h [...]. These depart not from sin, sin departs from them. O­thers are constrain'd to depart from one sin to another, which is mutatio in aliud, not in melius, only a change, no leaving.

3. Voluntary, when men, neither constrained meerly, nor impeded by natural indisposition or disability, but may follow evil either in Opinion or Action, then to depart from both and embrace the Truth, out of knowledg of and love to it, is a mark of Ele­ction, a sign of justifying Grace. Only thus much must necessarily follow, that this departure be not feignedly, with a divided heart, but sincerely in our thoughts, universally and con­stantly in our ways from the willing practice of any, but especially from those sins which have most prevailed against us and wherewith God hath been dishonour'd by us: then may we be assured that we are laid upon the foundation of God; that the Lord from all eternity know us to be his own, and that he will not reject, ne­ver forsake us in our Persons or Pray­ers, while we bear the name of Christ and depart from iniquity.

Whence ariseth a second Conclusion for our instruction, as followeth;

Ʋse I.

Whence we may learn,

1. What Christianity is, viz. A naming the name of Christ and depart­ing from iniquity. Profession and pra­ctice of Christ's Gospel. Where one of these are without the other, there, men are but almost Christians; in name, not in deed; half Christians.

There are three sorts of Chri­stians:

1. In name only; of whom it may be said, as they do of the Cinnamon Tree, that the bark is more worth than all they have besides. Of these we read, 1 Titus 16. They profess that they know God, but in works they deny him. Such are your mired Worldlings, glittering Hypocrites, swinish Epicures. These are abusive­ly called Christians, without Christ; they are Christians to the reproach of Christ, Si Christus sancta docuisset, à Christianis sancta fierent: qualis Secta, tales Sectatores. Quomodo bonus ma­gister, cujus tam pravos videmus di­scipulos? as Lactantius brings in the the Heathen upbraiding the Christi­ans Actions. Such is the malice lodg'd in the hearts of degenerated Crea­tures, which will reproach the re­ctitude of the Rule; for the obliquity of their Lives, who swerve and vary from it. Yet of this sort are too many among us; such as wear Christs Livery, but do the Devils drudgery; Wens on the face of Religion. Their [Page 98]Profession is but like a fair Glove drawn over a foul Hand, or a good Paint over a rotten Post, and the enamelling of a Dunghil with Sun­beams. They are colour'd Tombs that make only an enclosure of rot­tenness; and no marvel if these fall away, they never saw the Seal in, or upon themselves.

2. In deed only: as the believing Jews and Gentiles, before Christ; Children of faithful Parents, dying before they have ability to make a­ctual profession of Christianity: such as are born deaf and dumb, or with­out the use of Reason. Who knows what the Divine goodness hath re­served for them, or how he works in them?

3. In name and in deed; like Jew­els, that have an inward worth and cast forth a sparkling lustre to the Eyes of others. These, as Solomons Tem­ple, are Gold within and without. Such are Christians of ripe years, living to know, believing what they [Page 99]know of Christ and professing what they believe, practising what they profess: these are Christians indeed, sealed up unto the day of Redemp­tion.

Qu. How may such be known?

Ans. It is sealed, to stay such cu­riosity; either to know or make a separation in our censure or judg­ment before the time: infallibly to know the election of others, certain­ly to determine of their inward di­sposition, by some few things, we hear or see, is impossible. Such are known to themselves. Yet in the judgment of Charity, we take all such to be the Lords, who make a good Profession, frequent Ordinances, practice Piety in their Houses. And further, what hath God revealed to us, it is lawful for us to say, we know. Christ hath told us, by their fruits ye shall know them: as by the leaves the Tree is seen, so by the fruit the Tree is known. All Crea­tures have their several Essences, and [Page 100]according to the essence so are the actings. Stars that are placed in the highest Orb shine brightest. The hand of the Dial is without in go­ing, as the Wheels of the Clock are within in going; as where the heart is of a good Constitution, the life will be of a fair Complexion. When the Conduit is walled in, how shall we judg of the Spring, but by the Water that runs out of the Pipes.

True Christians, such as are laid upon the foundation of God, may be known, by these following marks or fruits:

1. Humility; an unseparable badg of true Christianity. It is the great Grace; the Crown and varnish of every grace. Of all men, the humble Saint on Earth, looks likest to a Citizen of Heaven. The choisest Wines are laid up in the lowest Cel­lars. Like your Spire Steeples, the true Saint is minimus in summo, smal­lest where it is highest; or as those Orient Stars, which are less viewed, [Page 101]the higher they are placed. No Gold so pure, as that which is most ductile, and that's the best Blade which bends well, without reteining its crooked figure. St. Augustine being asked, which was the first Grace? answered, Humility. Which, the second & third? he answer'd, Humility. Empty Casks sound most, when the well fraught Vessel, silenceth its own fulness: and the deep Rivers pay larger tribute to the Sea, than the shallow brooks, and yet empty themselves without noise. Thus it goes with the heirs of Heaven. As the Harp, though they sound most sweetly, they hear not their own melody. As Violets cover themselves with their leaves, so do gracious Persons hide their sweetest Excellencies, under the gar­ment of humility. They live, yet not they, but Christ liveth in them. They are willing to be a Cypher, so Christ may stand for a figure, Pror­sus Satan est Lutherus, sed vivat & regnat Christus; Let Luther be ac­counted [Page 102]a Devil, so Christ may be exalted as God; saith that Incarnate Seraphim of himself. They say, in Herauldry, the plainest Coats are the richest Arms; sure we may be, the most poor in spirit on Earth, are the richest Citizens of Heaven. This they learn of their Master, at their entrance into his School; to be meek and lowly in heart, both in regard of God and man.

2. Love; that is a Jewel Christs Bride wears; a sparkling Diamond, which God placeth in the bosom of his Elect: 1 John 4.16. He that dwelleth in Love, dwelleth in God. As there is Love descending to us, so there is Love ascending to God. It's said, that Iron touched with a Loadstone, it hath an inclination of following the Loadstone; verily, when God hath touched any soul with his Love, it leaves an instinct behind it, of following after God. And where this Love dwells, it is operative; like fire (for it's a Divine flame), it is [Page 103]not idle but active, and it works di­verssy.

First, Towards the Word of God. This is given as the mark of a Chri­stian; Psalm 1.2. His delight is in the Law of God. The Prophet David often expresseth so much. Psal. 119. O how I love thy Law? how sweet are thy words to my taste? yea, sweeter than the honey to my mouth; dearer unto me than thousands of gold and silver. He roles it as Sugar under his Tongue; he takes pleasure in it, as a man doth in a bed of Roses. The covetous man takes great de­light in telling his thousands; but David hath sweeter apprehensions and affections to Gods Law, than he had to thousands. And so the Prophet Jeremiah, Ch. 15. v. 16. Thy words were sound and I did eat them; and thy word was unto me the joy and re­joycing of my heart. To the same ef­fect the Prophet Isaiah, Ch. 60. v. 8. Who are these that fly as a Cloud and as Doves to their windows? Gracious [Page 104]souls fly as Doves to an Ordinance up­on the Wings of Love. God opens the heart of his Chosen to love the Word; to receive it as new born Babes do the milk of the Breast; greedily, delightfully, patiently, and profitably to grow thereby. And therefore Luther said, speaking of wicked men, only contemn not the Word and there is hope.

Qu. To this some or other may re­ply; I love the Word and have com­fort from it, though I be not so strickt and curious for my life, as others are.

Ans. It is impossible for a man to love the Word, and not reform his life by it. David gave not only his Ear, but turned his Feet to the Com­mandments of God. He walked in them. We judg not of a mans health by his high Colour, but by the pulse of the Arm; so we judg not of a Christians soundness by words; what are they but an higher colour? but by his obedient actings towards God, [Page 105]and when we see his Soul tuned into a conformity with his Word and mans Will, so far as it is discernable, per­fectly to concur with Gods Will. Hear the Divine Apostle, who wrote his Epistles with an Ear in Heaven, 1 John 2.3. By this we know, that we know him (and by this we know that we love him) if we keep his Commandments. John 14.21. He hath hath my Com­mandments and keepeth them, he it is that loveth me. John, Epist. 2. v. 6. This is Love, that we walk in his Com­mandments? Peter, Lovest thou me, feed my Lambs. The Crystal streams of Divine Actions, will necessarily bubble from the pure spring of Af­fection.

Secondly, This Love works towards the Messengers, which bring the glad tidings of salvation to us. They that love the Message, cannot but mani­fest it, by a tender expression of love to the Messengers. How welcom are the feet of those, who bring glad ti­dings from Emmanuels Land, the [Page 106]Countrey of Canaan? He it enjoyn'd, Philip. 2.29. Receive them with all gladness and hold such in reputation. 1 Thessal. 5. Esteem them very highly in love, (if not for their own, yet) for their works sake. Ministers are Gods Angels, to set forth the King­dom of God and eternal Life, ( non specie oestimandi sed munere;) not to be judg'd of by their outside, but by their Office; as Ambrose expresseth it. The most curious Pearls are here en­closed in the ruggest shells; and the Lord lodgeth rich Treasures in earthen Vessels. See Turks & Idolatrous Papists honouring every hedg-Priest of theirs, and have them in singular esteem, a­bove their merits: and it is observ'd of the Grecians, how they gave grea­ter respect to their Philosophers than to their Oratours, because these taught them only how to speak, but they how to live well. Let us learn some­thing from them, to love faithful Mi­nisters, who labour with Christ in the Gospel. It is a good sign and cannot miss a Reward.

Thirdly, It works towards the Peo­ple of Christ, our fellow-servants; Professours of Religion in the Power thereof; of whom we may and ought to have this hope, that they are laid with us in the foundation of God. This sweet Spice sends forth its smell that bears his Image, on whom it contemplateth the Image of the first Beauty, John 13.35. By this shall all men know ye are my Disciples, if ye have love one to another. O­ther mens disciples are known by their Titles, Habits, Ceremonies, as the Popes Shavelings are: but Love is Christs cognizance. He who loveth him who begets, loveth him also that is begotten. Gods Children are his walking Pictures; if we love God, we shall love those on whom he hath drawn his Image; yea, not­withstanding some infirmities; as chil­dren love one another, though there be some imperfections of Nature; and we love Gold in the Oar, notwith­standing its Drossiness. The best Saints [Page 108]have their blemishes; the fairest Face may have a scar to disgrace it. Yea, though poor, the Children of God love their Fathers Image, though hung in never so mean a Frame. Though we have not grace or gifts in that measure and degree we see it in o­thers, yet if we love it in them and them for it, we may be confident, God hath begun his work in us. None can prize Grace, but they that have it. Love of grace is the beginning of grace. Love of good men with an expression of it according to ability, is a sign of spiritual goodness. It is a most dangerous thing to be at enmity with those who love God; to slight or oppose them in their gracious en­deavours: yet our Saviour hath fore­told it; In the latter days, iniquity shall abound and the love of many shall wax cold. Where sin reigns, there is no Love.

4. Constancy in good: professing and so perfecting holiness in the fear of God. They are compared to Palm­trees, [Page 109]because they flourish soon; to Cedar, because they continue long. The true Saint, like Coesar, is alway marching forward. Travellers that go to Sea, meerly to be Sea-sick, if a black Cloud or storm arise, their Voyage is ended, home they get to the Harbour; they went not forth to be Weather-beaten, or to hide them­selves among the boisterous billows, but only for pleasure. But the Mer­chant, that is bound for a Voyage, whose Calling it is, is not daunted at the surging Waves and fierce Winds, but drives through with re­solution. They that pretend only to Religion, if a storm meet them in the way to Heaven, leave the way, take shelter in the Earth; as a Snail, they put out their heads to see what wea­ther is abroad (what countenance Re­ligion hath among those whose names are written in greater Letters than others are) and if the Heavens frown, they shrink into the shell; esteeming that their happiness. But such as [Page 110]make Religion their business, steer not their course by such Cards; they fol­low their Trade, though they meet with many Tryals. The scorching Sun of Persecution, burns not up the flower of true Devotion. Philip. 1.6. He that hath begun a good work in you, will perform it, until the day of Christ. Like a well-drawn Picture, they have always the same Visage; or rather, as the Deity, they continue one and the same Action; as Prosperi­ty cannot charm them, so neither can Adversity find Darts that are able to abate their Christian resolution. These flowers of Paradise wither not, be­cause watered from Heaven. Blazing Comets may fall to the Earth, but fixed Stars remain in their Orb: Grace may be shaken in the Soul, but shall never be shaken out of the Soul. If any Candles have been put out, it was because they were not carried in Christs Lanthorn.

Thus you see the sparklings of this matchless Diamond, the plain work­ings [Page 111]of this grace of Election; Thus do the sacred Writings set forth the beauty and oriency of it.

Ʋse II.

2. Hence divers are condemned.

First, The Jews, with all uncon­verted Gentiles; who though they de­part from some Evils, yet they name not the name of Christ; that's to the Jews a stumbling-block and to the Greeks foolishness, 1 Cor, 1.23. As for the Jews, they pitching in their expecta­tions upon a glorious Prince, who should free them from the Roman yoak; would not so endure to be dis­appointed, as instead thereof to have a crucified man, one in the form of a servant to be their Messiah; and there­fore would not that he should reign over them, Luke 19.4. and as for the Gentiles, judging it a foolish thing to expect life from a dead man, and Glory from one who kept not himself from shame, and hearing Doctrines [Page 112]wholly inconsistent with what they had sucked in, did therefore refuse to submit to Christ. But woe be to them that stumble at this stone; if Christ be not the Rising, he will be for the fall of men. No Disease so fatal, as that which rejecteth Cordials: No state so desperate as that which thrust­eth away Salvation; Acts 13.46.

Secondly, Papists; who under the name of Christ, rob him of his glo­ry; renounce his Free-grace, and will not endure to be shut out from all causility towards their own Salvation, affirming their works of Condignity and Congruity to dispose them to­wards him. They like not to hear of Discriminating-grace.

Thirdly, All Verbal Professors a­mongst us; that profess they know Christ, but in their works deny him, being disobedient, abominable, and to every good work reprobate. And these are either Speakers or Hearers.

1. Speakers; who are Catholick in Preaching, and heretical in Living; having Christ in the Book but not in the Heart; speaking like Balaams-Ass to the understanding of others, but not to their own; as the igno­rant Dunce, the idle Drone, the co­vetous Worldling, swynish Drun­kard, prophane Swearer, the riotous mispender of time, with Cards and Dice, Hawks and Hounds; which were once not thought fit Books for the Clergy; the usurious Symonist and ambitious Non-resident: who pull down more, in six days, than they, with many more and better, can build up in a year. I am loath to draw a line in any mans Picture with a black Coal; yet how many of this colour are there to be seen e­very-where? It is monstrous, as Bernard truly told Eugenius, that men should have the highest seat in the Church, and the basest life out of the Church. Certainly, it is a [Page 114]great misery, that they should have many Souls committed to their trust and keeping, who cannot keep one, and that their own. These are Phy­sitians who give Cordials to others, and faint themselves. They are cal­led Stars, which are the Ornament of the Heavens, because they should be the Ornament of the Church; but by their spotted and beleopar'd lives, they prove not Stars, but stains and blemishes of the Church. They are called Salt; but if the salt have lost its savour, wherewith shall it be seasoned? This hinders the conversion of People. Hence they exclaim, How can fresh and salt water flow from the same fountain? they loath those wholesom Truths taught, as men loath good and whole­som Meat, when it comes out of a foul Dish, or as men like not the light of a Candle, when set on a sluttish Candlestick. Thus Elies sons made the People abhor the Offerings [Page 115]of the Lord, by their wicked lives, 1 Sam. 2.7. Such cause the Law­rels of the Church to wither in their hands, they defile her Victories, ec­clipse her Lights, and so become Vi­pers in the Church of God; yea, fiery Torches to enflame his Temple; and as false Lights on the shoar, they lead Ships to Sands and Rocks to split them. I have read of a Gentlewoman who turned Atheist, because she lived under the Preach­ing of a great Doctor, that taught well, but lived licentiously; It was he (said she) that conjur'd up those damnable thoughts in my Soul. Words blush where deeds do fail. Physician heal thy self. He that smites ano­ther with a wounded Arm; alas, he smites but faintly; because whilest he smites another, he bleeds himself. Lucian the Apothecary made himself ridiculous, by selling a Medicine to cure the Cough in others, but cured not himself: Thus he that reproves [Page 116]another of what himself is guilty, foameth out his own shame. Be­sides, they hinder their own Salva­tion. Among all others, the conver­sion of a Minister is a matter of great difficulty; according to that sharp speech of Chrysostom, one of the sweet­est Preachers that ever spake; Few Ministers should be saved: With such the Lord expostulates the matter, Psalm 50.16. What hast thou to do to take my word within thy mouth, seeing thou hatest to be reformed? Thou that sayest a man should not steal, do'st thou steal? Rom. 2. The Eyes of all are upon such; they who are blind as Moles in their own Er­rours, have the Eyes of a Lynx to espy your aberrations. Ministers must Practise as well as Preach Holiness, or they mar all. A flaw in the Dia­mond, robs it of its orient splendor: a Fly in the Apothecaries box, spoils the fragrancy of its Odour; thus it is here.

2. Hearers; that profess and speak well; having Christ often in their Ears and upon their Tongue, but a­nother in their Hearts and Hands. These carry a bright Light in a Dark-Lanthorn; build their Nests among the Stars, and make their Bed in Hell. It is better not to shine, than not to be Gold, to be Professours of Piety and Practitioners of iniquity is a palpable contradiction; a golden Tongue and a leaden Heart never matched together. It will prove no­thing for any one to have the Trum­pet on his Lip, who hath not the Torch in his Hand. Why call ye me Lord and do not the things that I say? Such shall be miserably reje­cted. Tamberlain in his Wars would not own a pot of Gold dig'd out of the Earth and presented to him, be­cause it had not his Fathers stamp. Certainly, God will own none but those who have the stamp of Christ [Page 118]on their Actions. The ill deportment of some who pass for Christians, hath made men afraid to embrace Religion. Hence ma­ny Pagans of old step­ped back, Fullers Holy War, p. 88. who had one foot in the Church, when they saw Christians, that be­lieved so well, live so ill, breaking the Commandments against the Creed. And as Chrysostom spake of the Con­tentions of the Church in his time, viz. if a Gentile should come and say, I would be a Christian; yet when he sees such a Spirit of dissention a­mongst them, one of Paul and ano­ther of Apollo, such are their diver­sities, that he knows not which to choose, but must return to his Gen­tilism again; the same may be said of the lives of many professed Chri­stians; others will be apt to think, that Religion is no more than a de­vout complement; a severe Policy. Practice doth speak louder than Pro­fession [Page 119]only; as the Emperour Jovi­nian told the Orthodox and Arrian Bishops, I cannot judg of your Do­ctrine; but I can judg of your Lives. Practice of Holiness is a powerful Loadstone to draw others to a love of Holiness. Basil observes, that Ju­lian in one of his Epistles writing to Arsatius, saith, that the Christian Religion did flourish by the sancti­ty and liberality of them who pro­fessed it. Wo be to them, who by their irregular practices, render it o­dious! You were all born to serve God; and better you had never been born, than not to serve him unfeign­edly and universally. As A. Fulvius said to his Son, when he found him in Catalines Conspiracy; Non ego te Catalinae genui, sed Patriae; thus the Lord saith to every man, I gave you not a Soul, incomparable, more precious than the Purple and Scep­ters of Kings, to suffer it to wallow in the filthiness of the flesh, and make [Page 120]it an instrument of sensuality, a Ves­sel of Abomination, wherein to pre­sent it as a sacrifice to the Devil. God will one day pluck the Visard from your Face and say, All true Christi­ans I know, but who are ye? Why did you take my Name upon you and not depart from sin? depart from me ye workers of iniquity. Mat­thew 7.23. O consider this be­times, all ye that are Christians in Name, but Atheists in Practice! What wisedom is it to be trimming the Scabbard, whilest the Sword is rusting? to have a name only to live and yet be dead? A pompous Pro­fession without suitable Conversati­on is worth nothing. Consider I say, and the Lord give you under­standing in all things.

Ʋse III.

3. This Doctrine offers matter of singular comfort to all true Christi­ans, a sovereign Cordial to revive and maintain their fainting spirits, under all fears and cares about per­severing to the end of their War­fare; who find the Seal of Election in themselves, by examining and ap­plying the Premisses; Who name the name of Christ and depart from ini­quity. You are part of Gods build­ing, whose foundation is sure. Not­withstanding all your failings, he'l give strength to bring forth. The bruised Reed shall be turned into a brazen Serpent, and the smoaking Flax into a triumphant Flame. Christ's errand from Heaven to Earth was, not only to kindle a Divine Life; but also to propagate this Celestial Fire unto Perfection. He was never [Page 122]absent from this spark of Divinity in any poor Sinners breast. He is an inexhaustible Fountain of spiritual life, and ever toucheth any poor Soul enliven'n'd with it, by an out-stretch­ed Ray, and freely lends his beams and disperseth his influences unto it from the beginning to the ending. What ever change you may find in your selves, or in any Creature, you shall find an eternal Identity in God. As there is no shadow of turning in his Being, so not in his Love. Here is no vertical Point. Isa. 54.7. With everlasting kindness will I have mer­cy, &c.

Qu. But how can a child of God, wholly depart from iniquity; seeing no­thing but death can divide sin from the Soul? Rom. 6.7. He that is dead is freed from sin.

Ans. Sin is to be considered two ways:

1. As being in and with our Na­ture: so, we cannot be free from it here, in our mortal Estate, whil'st blood is in our Veins, sin will be in our nature. When the Body and Soul is separated by mortality, sin and the Soul shall be separated to Eternity. Though in the living man Lust is mortified. Sin like Sampsons hair, though it be cut, it will grow again and come to its strength: as the feathers of a Fowl, pluck them off, they will come forth again, only kill the Bird and they grow no more.

2. As reigning in us and obeyed by us in the lust thereof; so we may and must depart from it here, or else we shall never see the Lord with comfort hereafter. Rom. 6.12. Let not sin reign in your mortal bodies, &c. Heb. 12.14. Follow peace with all men and holiness, without which, no man shall see the Lord.

Qu. But suppose a man depart once from all sin reigning in him, will not his after-commission of sin, annihilate and extinguish his former departure?

Ans. A man may leave sin, only from a principle of morality; as Po­lemon mentioned by St. Austin; who being an Infidel, a young man de­prived of the knowledg of the true God, resigned over to all sort of in­temperance; Wine, love and play with Rashness, were the Chariot, which drew him to his downfal; but hearing Socrates to read an Ethick Lecture of Vertue and Vice, went away changed and no more followed his exorbitances; and some others, as Cato, Seneca, Aristides, with divers others sparking-brave Souls among the Romans, who seeing a beauty in Ver­tue, became renowned for their ex­cellent deportments. From this Prin­ciple, Scipio an Heathen and a Soldier [Page 125]too, would not permit certain Cap­tive Virgins of exquisite beauty, to be brought into his Presence, Ne quid de Virginitatis integritate delibasse, saltèm vel oculis videretur, as Florus saith; i. e. that he might not seem to have sipt the honour of their Cha­stity, so much as with beholding them. A man may leave one sin and take up another which sutes bet­ter with his Age and Place; forbear­ing sin only of design. How good was Joash, so long as Jehojada the Priest lived? The Lion may look demure; whil'st under invincible re­straint. Nero himself acted it very wor­thily for the first five years, under the conduct of Seneca. Others hide their sins; like those who shut their shop-windows, and follow their Trade within doors: Many deal with their sins as Moses his Mother dealt with him; she hid him in the Ark of Bul­rushes, as if she had left him, but her Eye was still upon him, and in [Page 126]conclusion she became his Nurse, Exod. 2.9. Many hide their sins from the Eyes of others, when their hearts go after them, and at last they give the breast unto them. But what availeth such a practice? A hand taken off from sinful practices, without a heart taken off from sinful principles, will be like a piece of ground, which when sown again, yields more encrease, or like a stream that hath met with a damm, will run with a greater violence, when the Sluce is open'd, so all this comes to nothing.

But this: 1. If a man once de­part from sin, out of a love to God, or fear of his Judgments and hatred of sin; if he do this freely and heartily, after-acts of sin through infirmity, can never annihilate such a depar­ture.

2. My reason is; When God for­gives one sin, he forgives all; if once, [Page 127]he forgives ever. So that an act of sin, being in and coming from a Re­generate man, cannot dissolve the ha­bit of justifying Grace. Grace was not got meerly with humane actions, nei­ther can it thereby be wholly lost.

3. I say, that as wicked men may actually do that good duty, keep that Commandment for a time, which habitually they break and disallow; so Regenerate men, may and do ha­bitually keep those Commandments, which they do actually break; be­cause they do it not with a full con­sent and purpose. They still depart from that sin in heart, which in act they may out of necessary weakness yield unto.

Many and great are the Privile­ges of Christ's Elect, while they name the name of Christ and strive in the use of means against their own corrup­ruptions. The Lord by his Spirit powerfully works in them Victory by degrees, with assurance of Salvation.

Ʋse IV.

Lastly, All may be hence exhort­ted, Professours or Prophane, and that three ways, viz.

1. That you would seriously con­sider of these two main fundamental parts of Christianity; The foundation of God and assurance thereof; as com­fortable and seasonable in these back­sliding times, wherein there are so many Errours and such diversity of Opinions vented; so much trouble felt and feared in Church and State, maugre the malice of Jesuits and Ar­minians, their Patrons and defenders, Men or Devils; Let the servants of Christ know, The foundation of God stands sure, the Lord knoweth who are his, and they shall never be known to belong to any other. This con­sider, as also the signs and marks of [Page 129]Election, that all may seek them, none may presume of mercy without them.

2. That you would speedily begin, if you have not done it already, to lay a foundation in your selves, mentio­ned by the Apostle, Heb. 6.1, 2. Of repentance from dead works and faith towards God. The principal reason why many Professours fall back from, or make such monstrous buildings in their Profession, by idle and ground­less conceits, is, because they began without a foundation, rashly running with others, not considering why or whither. God Almighty you see, would do nothing without a Founda­tion, your practice must needs be presumption.

3. That as you hope for salvation by Christ upon this foundation, you would examine your selves, according to the former evidences. It is report­ed [Page 130]of a famous Carver, who making a curious Image of Minerva, did se­cretly engrave his own upon it; so the Lord of Heaven hath interwoven his own Image in his People, which remains as a mark whereby they may be known to be his own workmanship. Search it out in you: allow nothing in you, which is or may be condemn­ed by you. Let nothing be acted in one World, which cannot be answered in another. (They can have no hope at the general Assizes, whose Conscience condemns them before the appearing of the Judg.) That so when the Lord cometh in glory, he may know you to be his own, sealed with his Spirit, wash'd in his Blood and cloath­ed with his Righteousness; for whom a Crown of Righteousness was pre­pared, before the foundations of the world were laid.

What should hinder such Men and Women from assurance of Heaven? [Page 131]The foundation of God is laid; the signs of Election are seen, both eter­nally sealed. Who shall separate us from from the love of Christ? shall Sa­tan or wicked men? temptation or persecution? poverty or death? None of all, nothing of all: for the founda­tion of God stands sure, having this Seal, The Lord knoweth who are his; and let every one that nameth the name of Christ, depart from iniquity!

Glory be to God in the Highest!