The rising sun, or, The sun of righteousnesse shining upon the sons of unrighteousnesse a theological sun-dyal wherein is to be seen the rising, motion, influence and manifold operations of Christ upon the soul ... as also the description of the true believer ... as also the highest degrees and full growth and grace are here delineated ... / by John Sheffeild [sic]

CHAP. XXIII. Of the Admirable growth promised to the Saints.

ANd ye shal grow up as Calves of the stal.] Observe Christ was compared to one creature, the Christian to another, the gracious heart can read Christ and himselfe in every creature. When he sees the Sun he thinks on Christ; when the Sun Rising, he thinks of the Rising of Christ in the soul; when the Physician healing, of Christs heal∣ing; when the Bird with her wings cherish∣ing her brood, of Christs wings; and when he sees the Calves, or other creatures grow, he thinks how svveet a sight it vvere to see himselfe grow in grace. This is the con∣templative Divinity every spiritual and gra∣cious heart studieth and practiseth.

There is a threefold use to be made of the creatures.

1. A natural (which is the lowest) where∣in men and beasts, good and bad men share alike. We use the sun, and other creatures for food and Physick. This is a lawfull (but the lowest) use we should make of them, and in this we should remember God the Creator, Lord, and Donor of them, and * 1.1 when we have eaten and are full, praise his

name: not being like the swine, who gathers up the Acorns, fills his belly, then tumbles in the mire; but as the Chicken, which e∣very sip of water it takes, so oft looks up to heaven.

2. There is a moral use to be made of* 1.2 them, which wisdome and natural reason extracteth. When a wise man sees the Ant and Bee at work in the Summer, he saith what a shame it is for man to be idle? when he looks on the idle mans back, and sees it covered with r••gs, on the sluggards field, and sees the hedg broken, Thistles growing,* 1.3 he nedes no other Lecture against sloth; when he sees the Drunkards eyes red, face clawed, countenauce disfigured, he Items himselfe and others from the Taverne and* 1.4 Alehouse.

3. There is a Gracious and Divine use, the Christian makes, vvhen vve have our hearts raised to a consideration of Gods goodnesse, and our own duty upon the sight of every creature. And this is one of the chiefe wayes we have besides the word, for the knowing of God.

1. God is described and known Negatively. He is not a creature, the Sun, a Man, an An∣gel, not mutable, weake, finite, passionate, &c.

2. Comparatively, when I compare him to the creatures, and extract al ••••ose excel∣lencies, that are sparsed ••••ngly in hem, and ascribe them all to God, to ••et out his p••r∣fections;

when I consider the glory and pow∣er of a King, God is a King and more; when I behold the light of the Sun, God is light and Sun, but more; when the bowels of a Father or Mother; God is a Father but far more, Tam Pius nemo, tam Pater ne∣mo. T••rtul. de poenitent.* 1.5

So when in creatures I behold somewhat that minds me of duty, or of grace; the leaven, mustardseed, fishers net, seed, field, talents, oxen, farm; every thing may teach us somevvhat to contemplate God, or selfe in. It is said of Pythagoras, as I remember, that he brought Philosophy down from heaven: what a far higher Art was that which our Saviour hath taught us, who hath brought up Divinity from the earth. Study this contemplative Divinity in the Book of the creatures.

There is a fourth use of the creature which some make, but God never inten∣ded, which hath neither Nature, Reason, nor Religion, to defend it, a Superstitious, hea∣thenish, and brutish use. When I see the Sun, or Constellation of Stars, to raise such a conclusion; when the salt is spilt, or a Hare crosseh the way, then there is some ill luck* 1.6 followes. What a beast is man to ask coun∣sel of his staff, as the Prophet saith? This is to idolize or make Deities of the Creature, and to resolve God into an Idol. And it is as great a folly in Christians to ascribe any thing to such contingencies, as for the E∣gyptians

* 1.7 of old to worship their Leeks, and their Garden Gods.

They shall grow up as† 1.8 Calvs of the stall, or fatted Calves.]* 1.9

Doct. All the Godly in whom there is al∣ready wrought a work of Grace, shall ere Christ hath done with them, come to a manifest and excellent growth.

As the Ca••f.] His growth is great, spee∣dy, sightly, comely in stature, strength, to be more tractable, gentle, to be after∣ward useful for the plough or paile. Hosea 14. 5, 6, 7. There is a like Promise, I will be as the Dew to Israel, he shall grow as the Lily, and cast forth his roots as Lebanon; his branches shall spread, and his beauty shall be as the Olive tree, and his smell as Lebanon. They that dwell under his shade shall returne, they shall revive as the corn, and grow as the vine, the sent thereof shall be as the wine of Lebanon.

Here is a notable discription of the Christians growth, 1. For the Nature of it; set forth by four comparisons, the Lily, Corn, Vine, Olive, whose growth is great and excellent.

2. The kinds, all kinds, 1. Downward, in roots cast forth, ver. 5. 2. Upward, his branches spread, ver. 6. 3 In beauty, as the Olive. 4. In smell, as Lebanon. 5. In taste as the wine of Lebanon.

3. The order of this growth (the same

that in Malachi) I will heal their back-sli∣dings first, ver. 4. then growth.

4 The means of all this, I will be as the Dew, ver. 5, or as the Sun here.

There is a threefold growth, or three re∣markable growing times to the Christian; two of which are manifest and sensible to all, the third is to some lesse percepti∣ble.

1 The first growth is at his conversion, which is a strange and supernatural growth, a growth per saltum, a translation from darknesse to light, from death to life, from a stone to flesh, from a thorn to a fir-tree, a bry∣ar to a vine, or a branch of a wild Olive to a grafted bough in a right Olive. This is the greatest change in the world, far greater then that from Grace to Glory at death. Grace and Glory differ but gradually, as the morning light and noon day. But Nature and Grace do toto Coelo differre, as much as light and darkness.

2 The other sensible growth is at death▪ when from an imperfect he grows to a perfect Saint; from a militant to a triumphant. This is a mighty shoot and growth per sal∣tum, then the feeble shall be as David; ye••* 1.10 as an Angel, who in one moment was creat•• and made perfect in Grace and Glory. There was not one feeble person among all the Tribes* 1.11 of Israel when they came out of Egypt; there was while dwelling there: So there shall be no feeble Saint go to Heaven, but they

shall be perfect when carryed hence by the Angels of God, though they complain of feebleness here. There shall not be thence* 1.12 an infant of dayes, nor an old man that hath not filled his dayes, for the child shall dy an hundred years old. As there is in all dying or departed persons a great shooting in their stature observed; so is there in the soul much more. The least Infant shoots in the in∣stant of Dissolution to that perfect knowledg of God, and such a measure of grace as is not attainable here, (that he is as David;) and the tallest Christian comes to such a heighth, that he is as an Angel of God.

3. Between these two great, and so re∣markable growths, there is a third, which is to some more, and to some (especially at some times) lesse perceptible and discernable, and is fourfold; in grace, comfort, experience, acceptablenesse.

1. In Grace; and that, 1. For the number and kind. He that at first conversi∣on had but a little godly sorrow, now that seed hath brought forth seven fold, What carefulnesse hath it wrought? what clearing?* 1.13 what indignation? what fear? what vehement desire? what zeal? what revenge? How doth this little grain of Mustard seed multi∣ply? So that ye come behind in no gift, wait∣ing* 1.14 for the appearing of Christ. Here is a kindly shoot.

2. In the measure of Graces. His know∣ledge

was dim and confused, now is more clear, distinct, and certain; before notio∣nal, now practical and affectionate: he be∣fore had dosires, now endeavours; good thoughts, now good words and deeds; long∣ings before, now labourings. In his Repen∣tance more fear of hell, now more hatred of sin: before more fears, now more hopes: before lesse love of God because of more fear, now lesse servile fear because of more love: before faith was historical, now ex∣perimental;* 1.15 of adherence, now of assu∣rance.

3 In the strength of grace. As the Calfe in the stall to an Oxe to beare the yoak; from milk to strong meat: from a babe to a strong young man who hath overcome the* 1.16 wicked one; and from a strong young man to a solid experienced old father, who hath known the Father. He holds on his way, and becomes stronger and stronger. He was* 1.17 wont as a weak child to stumble, fall; now he hath more care and strength and falls not. He stumbles at no command, being strong in obedience, staggers at no promise, be∣ing* 1.18 strong in faith.

4 In the actings and exercise of Grace, which is a great growth towards perfection, when acts grow to habits, and habits are daily exercised. The life of grace is exercise. To live by faith, to act it upon all emergen∣cies;* 1.19 to exercise conscience in all underta∣kings; to devise liberal things. The valiant

man increaseth in strength when he is still a∣bout some notable acts to exercise his valour; first to encounter a Bear, then a Lion, th••n a Philistin, then not to fear an Hoste. He growes not the great Scholer, who hoards up much Learning, but hee who brings out of his Treasure things new and old. He not the rich man who hath much laid up in bags and chests, but hath much laid out in good works. Habits of Grace imply Truth, ex∣ercise growth; that denominates a Saint, this one perfect. Jesus Christ in his Infancy grew* 1.20 in grace, waxed strong in spirit, and filled with wisdom; there you have the habits of Grace; but when he came to growne age, and to the work of his Ministry and Suffe∣ring, he was then put much more upon the exercise of all Grace; therefore he is said, to be made perfect through sufferings. And* 1.21 the Apostle calls them perfect, or of full age, who by reason of use (or through an habit) have their senses exercised to discern good and evil.

5 In more fruitfulness and usefulnesse, Psalm 92. To bear more fruit in age, and to have their last exceed the first, as Thyati∣ra* 1.22 had. You are full of goodnesse (said the A∣postle) able to admonish one another. Your* 1.23 faith groweth exceedingly, and your love a∣boundeth. Exhort and edi••ie one another as ye also do. These are great commendations, and a great progress in Grace, when one becomes of a publick spirit and more useful.

Salute Tryphoena and Tryphosa, who labour in* 1.24 the Lord, and Persis who laboured much in the Lord. When the growth of a Minister and* 1.25 his profiting doth appear; when a private Christian growes so eminent and useful, that he may of an old growne Disciple be fit to be set apart for the publick Ministry, as in the Primitive times they did; this is a good growth: But when they who have had the Time for Teachers, have not the parts and pro∣ficiencie* 1.26 of good Learners, it deserves reproof, shews a poor growth.

2 There is a growth in comforts, when the Mourners in Sion have outgrown their old garments of mourning, and have new white rayment of praise (as Mordecai for sackcloth a Princes Robes) for ashes, beauty, for drops of tears oyl of joy, for spirit of hea∣vinesse▪* 1.27 garments of praise: Then shall they be called Trees of Righteousnesse, the plan∣ting of the Lord. Hannahs growth from af∣fliction to mourning, from mourning to pray∣ing, from praying to quiet waiting, from waiting to believing, from believing to ob∣taining, from obtaining to rejoicing. This* 1.28 an excellent growth, when one hath taken all those degrees, and gone through those five formes in the School of Christ, begin∣ning at Tribulation (the first and lowest form) and then coming into the next forme of Patience, then into the higher of Expe∣rience, then ••••to the next of Hope, then in∣to the highest, Certainty. Hope maketh not* 1.29

ashamed, because the Love of God is shed a∣broad into our hearts by the Holy Ghost which is given unto us. This is to have the white stone, and to eat of the hidden* 1.30 Manna.

3 In Experiences. The Favourite grows great by the many favours, gifts, jewels, Offices the Prince bestowes on him. The Christian grows rich in experiences, which he wears as Bracelets, and keeps as his richest Jewels. He calls one Eben-ezer, hitherto* 1.31 God hath helped; another Nepthali, I have wrestled with God and prevailed; another Gershom, I was a stranger; another Joseph, God will yet add more; and another Pe∣nuel, I have seen the face of God. I have been delivered from the Lion, therefore shall be from the Bear; from Lion and Bear, therefore from the Philistin; from the Phi∣listin, therefore from Saul; from Saul, therefore God will deliver me from ev••y e∣vilwork,* 1.32 and preserve me blameles•• to his heavenly Kingdom. This is scal•• ••••••i, or the growth of God, as it is called, a most excel∣lent growth; from a spirit of B••ndag•• to a spirit of Adoption; from a spirit of st•••• to a spirit of love and of a sound ••ind; that the soul can •••••• downe and say, Now returne to thy rest, the Lord hath dealt gr••cious••y with thee. Now I know why I have believed, and wherefore I have believed, and whom I have believed; and I know •••• it able to keep wh•••• I have committed to him to that day. When

he can say with the Samaritans, Now wee* 1.33 believe not because of thy Report, and because we have so read and heard, but because we have seen and heard him himself. This is the glorious growth: when Thomas who was* 1.34 shut up in unbelief, and made such sad con∣clusions, I do not believe (though you all af∣firm it;) nay worse, I will not believe, (wil∣ful Thomas Mr. Bradford calls him) or worse, I shall never believe; it is impossible I should; (as impossible as for a Venice Glasse to fall to the ground unbroken, as a distres∣sed Gentlewoman said, but was confuted)* 1.35 shall have Christ come in to him revealing himself more familiarly, singling out Tho∣mas from all the rest, and bid him believe his own eyes and hands, and make proof of the love of Christ. He breaks into the high∣est admirations, and in fulnesse of Assurance cries out, My Lord and my God! Before all unbelief, here all faith.

4 In acceptablenesse. Jesus increased in stature and wisdom, and in favour with God* 1.36 and man. This is a growth indeed. So when from a state of loathing we grow into a state of loving; removed out of our blood into a state of beauty, of nakedness to Ornaments,* 1.37 of deformity to comeliness, as is expressed in the Prophet. Abraham first a servant,* 1.38 then a friend; first Electus, then Dil••ctus: before from faith to faith, here from love to love; from love of commiseration to love of benevolence, from benevolence to complacency.

What a preferment in Esther? of a Captive, taken into Heges custody, thence into the Kings bed, thence into his highest favour, thence to the Crown, thence to ask whatsoe∣ver she would. This the honour of Angels, and the rising of all the Saints; from an e∣nemy to reconciliation, then a servant, then a son, then an heir, then a co-heir with Christ, then to inherit all things. I will bee* 1.39 his God, and let him ask what he will, that my love and his joy may be full. Thou shalt* 1.40 be no more termed forsaken, but thou shalt bee called Hephzibah, for the Lord delighteth in thee. Moses at first was charged not to draw neer, after Moses was singled out to* 1.41 draw neer when Israel must keep their di∣stance; afterward he talketh face to face with* 1.42 God as a friend; at last he desireth, and is admitted to behold the glory of God, and see all* 1.43 his goodness pass before him, as if he had been an Angel.

1. This is to bee ascribed to a threefold* 1.44 cause.

1. To the nature of Grace, which (as Art and Nature do with their works) bringeth all her works to perfection. The Workman leaves not his work unperfected. Grace is as the leaven, mustard seed, as the corne,* 1.45 which by natures force dies, revives, roots, sprouts, brings forth a blade, then a stalk, then an ear, then full corn. Grace as great Rivers, hath slender beginnings. Sin is kil∣led by degrees. God begins with a reproof,

reproof begets a conviction, conviction grief, grief growes unto hatred, hatred unto loa∣thing, loathing causeth a divorce of sin, that divorce death. Reproof discovers sin, conviction fears it, sorrow lam••nts it, ha∣tred resists it, loathing shuns it, divorce puts it away. So the greatest measure of Grace proceeds from a spark, first a motion, (in the Ministry or by the Spirit) begets a desire, that desire cannot go, but creeps in longing* 1.46 and wishing, longing shewes it self in a tear, the tear begets a Prayer, that Prayer begins acquaintance, acquaintance brings on ex∣perience, experience more hope, hope dili∣gence, diligence confidence, confidence assu∣rance, assurance satisfaction. Thus where ever is life, is growth. The least twig grows, but the biggest dead branch growes not; the young child growes, the old picture grows not (unlesse fouler and more uncomely:) True grace hath a seed of God in it, and grows;* 1.47 counterfeit Grace growes not, unlesse as a Carcasse, more unsavoury every day then other.

2 This growth is helped forward by the benefit of quickning Ordinances, whereby the soul is made fruitful as the watred garden:* 1.48 Those that are trees of Gods planting by the waters side, shall grow more and more fruitful. They that be planted in the house of the Lord, (the Churches Nursery) shall* 1.49 flourish in the courts of our God.

3 But most of all is this to be ascribed to

the singular undertaking, promise and blessing of God. Grace for all its nature might decay, and when it is as Jordan in harvest, overflows* 1.50 all his banks, yet without a fresh supply it might stand still, bee driven back, or quite dryed up. And Ordinances cannot help, if God put not influence into Ordinances, and put this golden oyle into those golden pipes, therefore Paul looks for salvation through* 1.51 the supply and auxiliary Grace, as additional force to help out Habitual, for lack of which supply the stony ground miscarryed, it lacked root below, and moisture from above, the root of spiritual union to Christ, and the moisture of spiritual unction from Christ. Now God hath undertaken for his people, where he hath begun a good work to finish* 1.52 it, Faithful is he who hath called you, he wil do it, you may rely upon it.

1 To apply this, What thankfulnesse* 1.53 doth this call for from those in whom Grace is wrought. It is a mercy to be prized when the poor growes rich, the despised favoured, the diseased strong; but none to this, the sin∣ner to grow gracious, to grow out of Gods displeasure into his favour, when the soul prospereth, 3 John 2

1 Hereby is more God honoured then by any* 1.54 other, It shal it be to the Lord for a name, for an everlasting sign that shal not be cut off.

2 He that hath past out of nature into grace hath shot the great gulf, and is in a safe state as to his soul.

3 God hath not undertaken the rich shall grow richer, and that he who is now in ho∣nour shall abide in his honour; but he hath undertaken to keep those whom he hath be∣gun a good work in.

4 This growth is alway in mercy, others may be promoted in wrath, as Pharaoh and Haman. They may have their hearts desire* 1.55 with lean souls. But this ever argues love in God, and such as accompanies sal∣vation.

5 Where this growth is, there shall bee another and greater shoot at death; but in all other growthes there may bee an altera∣tion (a sad alteration) at death, They may spend their dayes in mirth, and in a moment go* 1.56 down to hel.

Use 2 Reproof to three sorts.

1 Such as grow not at all (unlesse as a stake in the hedge, more rotten:) ignorant, vaine, worldly, profane they were, and are; no changelings they, no Apostates; this were a good Apostacy. Luther gloried he was an Apostate from the Pope. Ever learning ne∣ver* 1.57 growing. Thy child becomes a man, and thou remainest a child. Thou hast put off thy childish years, not put away childish things. It was a heavy curse, when to the fig∣tree it was said, Never fruit grow on the••:* 1.58 These are neer cutting down or burning up. This was the property of the high way, (the worst ground of the four, the rest had all some good in them) which brought forth

no fruit at all, but seed and showres were all cast away upon it.

2 Such who are worse then those who grow not at all, who grow from evil to evil,* 1.59 or worse and worse. It is the curse of God upon Seducers to become worse and worse. There is a growth of God, Col. 2 19. this the growth of Satan; from standing in the way to sit in the chair of scorners. It was the glory of Josiah to outstrip all the Kings* 1.60 that were before him: the contrary is said of Ahab, There was none like to Ahab, who sold himself to work wickednesse. He was too bad at first, his wife Jezabel made him worse, his false Prophets worse still; and Satan with that commission, Go, perswade, prevail, worse* 1.61 if worse could be. How is hee growne to the highest pitch, who now proclaims his sin and glories in it? Ahab served Baal a little, I will serve him much. Cain killed a man, saith Lamech, and denyed it; feared, trembled, cryed out his sin was too great, and his pu∣nishment not to be born; but saith he, I nei∣ther deny the fact, nor fear the punishment; the murder committed grieves me not, the hell threatned terrifies me not, I only glory to think that I have got the name of the first three of all the Divels Worthies. If Cain be* 1.62 punished seven fold, then I trow Lamech, a more notable adventurer for hel, shall be pu∣nished seventy and seven fold. In such the uncleane spirit goes and returnes with an Octas (as Ir••naus saith) of uncleane

spirits; then is the last state worse then the first.

3 But there is a third basket of worse figs yet, such as are growne from good to bad,* 1.63 from seeming good to downright bad. The washed Sow becomes again a wallowing Sow. Hath not only left his love (which is possible to a Believer for a time) but lost and loath∣eth his former love, turnes again to his vo∣mit; repents of nothing more then of his for∣mer repe••tance, was once enlightned, had a taste, found a liking, felt the power of the good Word, and the force and horror of judgment to come, but is gone back, and now sins willfully after receit of this know∣ledg of the Truth. Judas, a young Apostle, an old Apostate, Iuvenis Discipulus, senex Diabolus, A young Disciple (never Saint) an old Divel, The case of none is so sad. God ow∣eth these a shame, and wil pay it them home to their face. These lay a stumbling block in the way of others, and God layes one in their way, and they fall usually into some notori∣ous* 1.64 sin, that layes them open to the world, as Saul, Iudas Hymenaeus, Alexander, A∣nanias, Nicholas the Deacon. These are Trees twice dead, plucked up by the roots:* 1.65 Double children of hell above any others, and become usually Pros••lyte-Makers for Satan, who maketh of these fugitive Profes∣sors, the chief Janizaries to guard his per∣son, and enlarge his Kingdom. How dis∣paringly above all others do these men dye!

Saul, Iudas, Spira, how fearful was their end! This is the only way to that sin against the Holy Ghost. As we said before, grace mounts up to perfection by degrees, from small beginnings; so is sin perfected by as unsensible degrees. There is a beginning in the spirit, first an Illumination, then Con∣viction,* 1.66 then Faelix his fear, then Aggrip∣pas halfe Conversion, an outward restraint or partial reformation, a bold avowing and open professing the doctrine of grace, as A∣lexander; an attentive hearing with Herod, a flashy rejoycing as the stony ground, a temporary believing, praying, joyning, go∣ing in and out. Thus far they run well, but here they stand, from standing still to decli∣ning, from declining to discontinuance of holy duties; (they will not pray this mor∣ning, they wil at even, at even to mor∣row) from discontinuance to indisposednesse, from indisposednesse to dislike, from dislike to enmity, from enmity to scorning, from scorning to persecuting, then to impeniten∣cie, then to all uncleannesse with greedi∣nesse, then to despaire, and there we leave them.

3 Use. Examine what growth is there in* 1.67 us; if we see none, then certainly we are neither such as ever truly feared Gods name, or ever had Christ risen upon us. It is mani∣fest many grow not.

1. The nation generally is growne a dege∣nerate Vine, which was at first a noble plant.

We are worse then our fathers, as the Lord* 1.68 complaines. The good generation is worne out, and the better figs are carryed away. They joyed when the Manna first fell, we grow weary of it. The word of the Lord* 1.69 was to them precious, to us it is become a reproach; they desired to see the things wee* 1.70 see; we desire the holy one to depart from us. They grow as the Calfe in the stall, we as the untamed heifer, or as the back-sliding heifer.

2 Professors in particular grow not better but worse, in shadow, not substance; in light as the increasing Moon, which grows bigger and bigger, lighter and lighter; not hotter and hotter, as the Morning Sun, which goes higher and higher, and growes hotter and hotter.

It is an ill growth when we grow in stalk not ear, in straw not corne. When trees run up in stature, and put out leaves and blos∣somes without fruit. Many grow colder and colder (as old David for his body) Ordi∣nances can keep no heat in them: or a worse cold in their spirits, as Solomon declining: indifferent what, and how many Religions there were; All that pretend conscience, should not want liberty. Many grow fowler and fowler, as the the linnen garment; or courser and courser as the woollen garment▪ when the nap is off, and growes rotten and full of holes, the longer it is worne. Many Professors, how handsome and hopeful were

they at first, but wear very course and full of holes and rents, the longer you are ac∣quainted with them. We have cause to cry out with Jeremy, Wo to us, for the day goeth away, for the shadowes of the evening are stretched out. Jer. 46. Our harvest is past,* 1.71 our Summer is ended, and our winter is come. Winter wayes fouler and fouler, winter days colder and colder, winter weather dark, foul, misty, boysterous, unpleasant to go abroad in, and winter barrennesse. All dead win∣ter.

But for Notes of growth, take these:

1. There is variety of grace where growth; not all knowledge, no love; not all faith and confidence, without fear and conscience. A hypocrite may have one gift, the Saint hath every grace. Integrality is a note of in∣tegrity. The body is not one member, but many. Christianity is not one Grace, but* 1.72 all. You come behind in no gift, &c. The tree of life brings forth twelve several fruits. It is an unkind growth in the Rickets, where only the head growes extraordinary big, but all the body thrives not. Many are all head for knowledge, voice for discourse, praeterea nil; and all nose (as he said) for censorious∣ness.

Tongilianus habet nasum scio, non nego; sed jam Nil praeter nasum Tongilianus habet.

2 Higher thoughts of Christ are a faire

sign of a higher growth. Ille se plurimum* 1.73 profecisse sciat, cui Christus valde placuerit. Grow in grace and in the knowledge of our Lord Iesus Christ. Paul had outgrown all Pharisees, and his own Righteousnesse, and was come to a high pitch, when he counted all losse and dung to the excellency of the know∣ledge of Iesus Christ. The man that stands on earth thinks earth only great, but Sun and Stars little; were he lifted up to them, earth would seem nothing (lesse then a pun∣ctulum) and they only great. Our owne Graces and Duties seem only great to him that is ignorant of Christ and his Righte∣ousness.

3 Lower thoughts of self, is ever a signe not of a lower Christian, but of the grow∣ing and growne Christian. His expressions, are, Icount not my self perfect, I have not yet at∣tained, I am more brutish then any man, I have* 1.74 not the understanding of a man, I am lesse then the least of all Saints, Lesse then the least of thy mercies. Much humility argues much Sincerity. God gives grace to Hu∣mility, Humility gives rooting to Grace.

4. Strong laborious desires argue much Grace. Our perfection here is but in desires, Desires are infinite when Duties are defective. God measures men by their desires, not deeds The desire of a man is his kindnesse. The* 1.75 Godly boast more of their desires then any thing else▪ I desire to fear thy Name. Vehe∣ment* 1.76

desires one of the best signes of saving Grace; but they must be laborious desires,* 1.77 not lazy wishes, Through desire a man separa∣teth himself, and intermedleth with all wis∣dom.* 1.78 But there are lazy desires which hell is paved with and full of, the desire of the slug∣gard* 1.79 killeth him.

5 The growne person can climb over grea∣test difficulty, In the name and strength of God go out against Goliahs or Anakims. With Rams horns and Faith blow down Je∣richo's walls; with the rod of God divide the Sea; as Samson (when he could not find the key, carryes away the gates) is not discou∣raged with difficulties; but emboldned, swims against stream; dares venture, if cal∣led, as Peter, to go upon the waters, or into the fire, or Lions den; answers all Obje∣ctions with Gods Command, Promise, and Omnipotency. Abraham was growne strong when he could believe against Faith; Hope above hope, neither stagger at Promise through unbelief, nor Precept by disobedience, but resolved all into Jehovah-jireh: He would not dispute Commands, nor question Pro∣mises; he had learned to believe and obey when God spake, with an implicite faith, and blind Obedience. He could not unty the knot, and make Promises and Precepts a∣gree; he knew he who gave both, could. En∣deavors, Faith, Obedience belong to us, issues to God.

Oh strange Logick •• Grace hath learned

to deduce strong Conclusions out of weak Premises, and happy out of sad. If the Ma∣jor be, My strength and my heart faileth; and the Minor, There is no blossome in the fig∣tree, nor fruit in the Vine, &c. yet his Con∣clusion is firm and undenyable, The Lord is the strength of my heart, and my portion for e∣ver: or, yet will I rejoyce in the God of my sal∣tion. And if there be more in the Conclusion then in the Premises, it is the better; God comes ever in the Conclusion.

6 Where labour is but an exercise, there is growth and strength. To a weak one, ex∣ercise is hard labour, as to a child to go a∣lone; to a sick man to go cross his chamber. If we are out of breath when we begin a du∣ty, and give over, what strength? Re∣velat. 2. 2, 3. Thou hast laboured and not fainted.

7 When men leave their wonted fallings, they are grown stronger and better. The weak unwary child gets many a fall and knock, but as hee growes stronger, hee fals seldomer, and becomes more caute∣lous.

8 When a man can bear a heavy burden and not stoop or faint. 1. Of affliction from* 1.80 Gods hand: If thou faint in the day of ad∣versity, thy strength is small. 2 Of provoca∣tion from mans. David was a high grown* 1.81 Saint, that he could hear Shimei curse, yet not be distempered. That sword is of good mettle that snaps not in pieces when bent, or stands not bent.

9 A good stomack is an excellent signe of growth. Children growing are ever eating, their heat is much. Men grown eat heartily, more then the child. The new born Babe de∣sires* 1.82 the sincere milk of the Word that he may grow thereby. And the man-grown-Christian desires with his Saviour, the strong meat; With desire have I desired to eat the Passeover* 1.83 before I suffer.

2 Hinderances of growth.

1 Idlenesse never comes to good. The diligent handmaketh rich. To him that hath* 1.84 shall be given, and he shall have more abun∣dantly. The Talent was doubled by industry, forfeited by slothfulnesse. Milo putting out his strength daily to carry his Calfe, had strength to carry it when an Oxe. Stir up* 1.85 the gift of God which is in thee.

2 Over much earthly activity is as bad. The thornes choak the Word: the Farm and* 1.86 Oxen make Christs plough to stand still. Earths best are heavens worst husbands. Hell is full of good and bad husbands both. Some of the sons of Sodom were very idle fellowes, minding nothing but eating, drinking and* 1.87 tippling; some were great husbands, buil∣ding, planting, buying, selling. Both pe∣rished together. The interposition of the earth eclipseth the Moon, depriving it of the light of the Sun. If the world get between Christ and thy heart, all is gone.

3 Pride is a blasting East wind, which de∣stroyes Grace, and breeds those Caterpil∣lars,

which destroye both leaf and blossom. This is to the soul not as a Disease, but poison; Diseases stop growth, poison takes away life, (though taken in meat or Cordials.) Pride is poison to Grace, death to the soul (though it be taken in the best Duties and parts.) This destroyed the Angelical nature, when spi∣ritual pride got into heaven. It infected the humane, till then in innocency. It is a ••anker oft bred in the fairest rose, but destroys it. The Divel seeks to get into his service the best wits, choicest parts, greatest Scholers, and by pride he makes them sure. What drew Arius, Paulus Samosatenus, Novatus, &c. into their Schismes and pestilent Heresies? but their pride and arrogan∣cy.

4. Evil company is as great a hinderance to growth in Grace as any of the former. We may compare these four to those four de∣vourers,* 1.88 That which the palmer worm (of idlenesse) hath left, hath the Lo••ust (of world∣ly activenesse) eaten; that which that Locust hath left, hath the Canker (of Pride) eaten; and what that Cankerworm hath left, hath this Caterpillar (of ill company) quite eaten. Or else to those four destroyers, the Sword,* 1.89 Famine, Pestilence, and (this ill company worst of all) the evil Beasts. Oh Inimica Amicitia! Austin cryes out upon it. Judas took no hurt in the Apostles society, yet a∣mong the High Priests he was undone. Pe∣ter sitting by the High Priests fire, fell in and burnt

himself. Lo•• had perished in Sodom, had he not hasted out. Nothing brings the Plague so soon, as eating, drinking, and conversing with the Infected. Nebuchadnezzar became a Beast, by conversing with Beasts; and man turns to earth lying in the earth. Such as the company, such is, or shortly will be the man. Worldly company will make thee worldly; profane, profane; corrupt company opi∣nionative and erroneous. Satan and his black Retinue come out in dances to meet this their great Champion singing. Pride and other Commanders have slaine their thousands; but good fellowship (otherwise called, ill society) hath slain his ten thousands. Other sins send men single to hell; this as Phinehas Javelin, strikes two dead at one stroke; or as Samsons Jaw-bone, layes heaps upon heaps.

5 Any raigning sin hinders growth. If the Worshipper comes with Idols in his* 1.90 heart, his inquiry after God will not profit. Many complain of the Minister, they cannot profit by him; their Idols cause it. Ahab could neither pro••it by Elijah, nor Micajah, not one good Sermon from them both. Judas might be with Christ all his dayes, yet not profit; he was a Thief and a Hypocrite. Nor could Herod profit by John Baptist. He∣rodias, the right eye that caused him to of∣fend, should have been plucked out. It is the Physicians Aphorisme, Corrupt Bodyes, the more they are fed, the more they are corrup∣ted.

Therefore Peters prescript is to lay a∣side* 1.91 all malice, guile, hypocrisies, &c. before you come to the sincere milk of the Word, if you would grow thereby.

6 An ill dyet, or an ill Ministry. Would you grow without meat, or by eat∣ing unwholsom, flatulent, or poisoned meat? Take ••eed o•• such a Ministry: and fix thy selfe under that godly Minister whom God hath set over thee in the Lord. We will not have our child suck every nurse, nor doth the often changing the Nurse benefit, but endan∣ger the child. Be not carryed about with di∣vers* 1.92 and strange Doctrines. But take heed how and what, and whom you hear.

7 Intermitting Duties. Pray without ••ea∣sing, quench not the spirit, despise not pro∣phecying:* 1.93 neglect not the gift that is in thee; forsake not the assembling of your selves toge∣ther. Intermitting Duties for two or three dayes, is like intermitting meat for as long a time. The Amalakitish servant was taken* 1.94 up fainting, but when he had eaten againe, his spirit came to him again. We need Du∣ties to keep grace and soul together, as much as meat to keep life and soul together. When the candle is newly blown out, you may* 1.95 easily blow it in again, but when the fire is out, no blowing can light it. When wee goe from Duty to Duty, the heart is kept burning; when we let grace dy for want of present blowing up, we are insensibly hard∣ned and Grace decayes.

8 Self sufficiency. There is more hope of* 1.96 a fool, then of him that is wise in his own con∣ceit. He that thinks he hath already attain∣ed, seeks to go no further. He that thinks he hath Learning, Wisdom, Riches enough to serve his turne, gives over the wise mans seeking and intermeddling with all wisdom.* 1.97 The emptiest Vine brings forth most fruit to it self.

3 Helps to Growth.

1 Thou must be the plant which God hath planted. He is the only Husbandman, we are Gods Husbandry. Every plant which his* 1.98 right hand hath not planted, at length is root∣ed up. Nature, Art, Education, Indu∣stry, all moral perswasions make not a hea∣venly plant. Flesh and bloud did no∣thing to Peter, but the Father which is in Heaven.* 1.99

2 As planted by the Fathers hand, so in∣grafted into Christs root. Therefore is the branches fruitfulnesse ascribed to a double cause. 1 The Fathers pruning and purging: Every branch that beareth fruit he•• purgeth,* 1.100 that it may bear much fruit. 2 To our Insi∣tion into, and abiding in Christ. Hee that* 1.101 abideth in me and I in him, the same bringeth forth much fruit; for without me ye can doe nothing. Those parts of the tree which are nearest the root are biggest, those twigs which furthest off, least.

3 The Spirit of God hath the third hand in a Christians growth. When the Spirit

breathed on the dry bones, they stood up,* 1.102 and became an Army. Saul, when the Spi∣rit came upon him, had another heart, be∣came another man. The Apostles were well* 1.103 grown before, but when the holy Ghost came upon them, then they grew mightily; Pray, Blow O North wind, and breath thou* 1.104 South wind, that the Spices of my garden may flow.

4 To hold communion with the body as well as with the head, that being knit to∣gether by those mystical bonds and joynts, there* 1.105 may be an increase in the body to the edifying of it self in love. Yea, that it may increase with the increase of God (a Divine and ad∣mirable increase.) The branch cut off from the arm of the tree, is cut off from the root also, and withers. The sheep straying from the flock is devoured, safe when it abides with his fellowes, then the Shepherds eye is up∣on it.

5 To attend upon living and lively Or∣dinances. The tree of life growes close* 1.106 by the River of the water of life, no where else.

6 A good depth of Mortification to be∣gin withal. The ground deep ploughed retaineth the seed and gives it root; the sto∣ny for lack of this depth withered. Mark it while you will, the well seasoned Christian with Mortification, seldom warps and shrinks; but your flashy, high flown spirits, over filled with joy at first. The meat well powdered

with salt, keeps long sweet; without, it cor∣rupts and putrifies.

7. A good measure of Humility. God giveth more grace to the humble. The low* 1.107 valleys are ever more Rich then the lofty hils. Trees in time of drought wither not because of deep roots, when as the corn and grasse burn quite away.

8. Sincerity makes to grow up to him in all* 1.108 things who is the head. This the Nutritive grace. Mortification prepares the way for Humility, humility for Sincerity, sincerity for growth, growth for perseverance, perse∣verance for the Crowne. Faith is the mother or seed grace; mortification the planting or ploughing grace, humility the rooting grace, sincerity the watering grace, perse∣verance the crowning grace. Sincerity makes grace to be, and makes grace to grow: with∣out sincerity no grace is, only seems: Faith is not faith without sincerity, repentance no true repentance; prayer no prayer. And without sincerity grace thrives not, but de∣cayes, wanting what should water and nou∣rish. The life and growth of all grace is bound up in the life of sincerity.

9. Lastly, but especially, wait and pray for the Rising of the Sun of Righteousnesse, for a further and fuller manifestation of Christ to thy soule: when Christ came in to Thomas, and took him by the hand, he rai∣sed him from the lowest pit of unbeliefe and doubting, to the highest pitch of confidence

and Rejoycing. My Lord and my God.* 1.109 The Sun returning, makes the trees shoote again at Spring, which grew not all win∣ter.

Let me adde a few Motives to seek after a Growth. The Husbandman loves to go out to see his corn grow in the field; the mother how her child comes on at nurse, the father his son at School.

The first Motive. This an Argument of Truth, how differs the living child from the dead, the Picture from a true man but in growth? Where you see not growth suspect truth.

2 There is a Perfection attainable here. As many as are perfect, let us be thus mind∣ed, Phil. 3. 15. That is, 1. A perfection comparative (with others that fall short), not absolute. The Stars compared with the other parts of heaven are perfect lights, with the Sun are darknesse. Saints compared with other men are lights, but with Christ they are but darkness. 2 In Desires, Endeavors in voto: The Godly have weak performan∣ces, strong desires, are stinted and bounded in their doings, but their desires are bound∣lesse, aspiring, infinite. 3 They have an inchoated, not complete perfection, as a child in his parts, which daily receive a growth. We must labour after such a per∣fection as we are capable of. The child can∣not speak when born; first he gets one word, then another, then all his Native Language

perfectly; so must we be growing. All Natures works tend to it. The child grows first in stature, when no more in stature, then in strength; when no more in strength, then in judgment; when no more in judge∣ment, then in affection, then in Grace. Sin stayes not till it come to its unhappy perfe∣ction, and shall Grace stop in the middle? Shall the tares ripen for the fire, and not the wheat for the Garner?

3 There is no perfection here; viz. A∣ctual, Absolute, Complete. This contradicts not, but fortifies the former Motive. As ma∣ny of us as are perfect, Phil. 3. 15. yet ver. 12 he puts not himself into that number, I have not yet attained, I am not yet perfect; there∣fore follow the harder after it. If I were at the Race end, I might rest; I am but entered, therefore must look forward, not backward. The water runs out of the Springs, and stops not till it come together and makes a River, The River stayes not till it comes to the Sea; there is his fulnesse. Our measure and pitch is to do the will of God on earth as it is in hea∣ven: and our pattern, Be perfect as your Father in Heaven is perfect. Be holy as God is holy; which because wee can never reach, we must be still striving after. The body at length comes to his growth, the soul never in this life. The Christian herein like the Crocodile, which ceaseth not to grow till it cease to live. Therefore the Godly is de∣scribed, thirsting after Righteousnesse. The

greedy Worldlings desires after Riches are enlarged as Hell, and the desires of the Godly after Grace are enlarged as Heaven. Another saith, Had I so much Grace I should be satisfied. Be thankful for the least, be not satisfied with the most Grace. The Godly at first saith, Oh that I had knowledge; after, what will knowledg do without Repentance? when he hath Repentance, yet I want Faith; when Faith, I would have more; when more, I would have Assurance; when Assurance, I thirst still, I would have Christ; more union, more communion. When Christ on earth, he longs to be with Christ in heaven. The young Christian is like the young House∣keeper, who thinks a few things go to furnish and keep a house; but the well experienced Christian (like the old House-keeper) findes much to do about a house, many things wanting, many decaying.

4 Non progredi, est regredi. If wee go not forward we go backward; and this motus recessus, is ever motus trepidationis, a sad and dreadful motion: God hath made all Creatures to go forward, that is a hand∣som motion; to go backward how unhand∣some is it! The Spirit moved the wheeles* 1.110 ever forward, never backward. The Sun rising gets heat and strength till noon, when it declines night hastens on; at Spring it goes higher every day, and makes dayes longer till it comes to the Tropick or Solstice, then farewel Spring; Autumn and Winter

hastens. The Sun once stood still, but it* 1.111 was prodigious and fatal to the enemies of God; once went back, and was a signe of recovery. Our Sun neither stands nor goes back but is alway ominous.

5 This the only way to be secured from the incursion of Error and prevailing Impie∣ties. That ye be not drawne away from your stedfastnesse into the error of the wicked, grow* 1.112 in Grace, is Saint Peters Antidote. When was Solomon drawn to commit or permit those foul Idolatries, and tolerate all those new Religions, but when he cooled in his love, and was declined? The man and beast sel∣dom falls going up hill, usually downe hill; the Carters Proverb, When did Cart over∣throw up hill? Take heed how you descend. Those that were made a prey to house-creep∣ing and house-subverting Seducers, were only such as had made no proficiency; but lear∣ning* 1.113 and learning, and never able to come to the grounded knowledge of the truth; leave off growth in strictness, and the next error carries thee away.

6 Those may be able to look Christ in the face at death and Judgement, who have* 1.114 been growing; You come behind in no gift, waiting for the coming of Christ. A little Grace is enough to begin the world with, not to dye with. One Talent serves to begin with, one Talent bad to appear with. If th••se be* 1.115 in you and abound,—Then shall an abun∣dant entrance be ministred to you into the

Kingdome of God: we are apt to say, if I once have true grace, I shall be safe; away dis∣paire; take heed of saying, away diligence too. A little grace may bring thee to glory, a little brings none to God, Phil. 1, 11. and wilt thou set thy glory in opposition to Gods glory? A little may bring thee into heaven when thou diest, much would bring heaven into thee while thou livest. Some truly Righteous are Saved with a Vix, and in their own apprehensions oft with a Ne vix quidem, scarcely or hardly saved, as through fire; but these with an Euge bone ser∣ve.

The man grown in grace is the great man in Gods Books: Jobs goodnesse is set down in Gods inventory before his goods; that he was a perfect man, is set down before his so many Thousands. What a poor Invento∣ry is there, where you can only say, Impri∣mis so many thousands per annum; Item so many children: no Imprimis a perfect man, a grown Christian? Somewhat like that short Chronicle of that long lived Methu∣selah, he lived nine hundred sixty nine years,* 1.116 begat sons and daughters, and dyed. That is a better memorial of Samuels and John Bap∣tists childhood, then of such an old age; The child grew, and was strong in spirit, Luke 1. 80. Samuel grew, and the Lord was with him. 1 Sam. 3. 19.

Obj. I shall only resolve one great que∣stion, and troublous case of conscience, and

conclude; I grow not at all in Grace, I fear I never had Truth, what will become of me?

Answ. This is as weighty and sad an Ob∣jection as can be made, yet is frequently the complaint of many gracious hearts, no where more need of a wary Answer.

1 It may be thou sayest true, then is thy* 1.117 case sad. It is a fearful case to go back: It* 1.118 is a fearful curse if God say, Let him be filthy still, never let fruit grow more on that tree: Let neither dew nor rain be upon the moun∣taines of Gilb••a.

2 Thou maist be mistaken, for as all doe not grow who say they do; so all are not growing back who fear they are. Hypocrites make their Phylacteryes broader, Godly men often make their Evidences of Heaven nar∣rower then others.

1 We see not that growth which is really▪ Growth is insensible, not momentaneous. The Sun we know moves, but we perceive it not moving. The blade growes but imper∣ceptibly,* 1.119 not so fast, but though the hus∣bandman rise every night, and see it every day, he sees not how it grows. Little chil∣dren, if we be a while from them, we see they have grown, but they with them discern not when. Others that converse with us can dis∣cern more then our selves.

2 Growth is usually more sensible at the first conversion then after. Children grow faster at their birth, then they do all their

life again. The Sun is more easily observed to move after his first rising then at noon, yet moveth still. The new marryed persons may shew more fondness, yet have the same or greater love continuing to their dying day.

3 God gives not the like measure of grace to all, therefore though thou come short of anothers measure, yet thou maist be a good Proficient. God doth stint each man with* 1.120 his measure of Faith, one man two Talents, another five, another ten, to each according to their ability, not his ability, but according to his own wisdom, not haply according to theirs. The Lord expects not of all alike. He gives not Grace by the Omer, as hee did Manna, to every man his Omer, none more, none lesse. Gods Church is not like an Army, wherein only valiant men are listed, all per∣fect Saints, men of statu••e; but as an Ar∣my in another respect, where are a few Com∣manders, and many common Soldiers. Thou hast the measure which God hath dealt thee, as well as the ablest Christian. The good ground brought forth some sixty, some thirty, some an hundred, not all alike.

God requireth not the like rate and mea∣sure of Grace in all, as he did the like Ran∣some▪* 1.121 mony from each Israelite, The Rich should not give more, the poor less, (••n Embleme of the same price of Redemption payed by Christ for richer and poorer Believers;) but as he did for Sacrifices, he that could not go to the price of a greater Sacrifice, might

bring his Lamb, if not that, a paire of tur∣tle* 1.122 Doves or two young Pigeons. There are Mites in Gods Treasury, as well as Talents.* 1.123

4 There may be a stop at present, yet in order to growth, by some Disease and hin∣derance. Children under a fit of sicknesse, grow not at present, but shoot the more af∣ter.* 1.124 The children of Israel went not al∣wayes forward towards Canaan, but about and about; sometimes stayed, sometimes went backward; but at last, after many a weary step in a way they knew not, they were possessed of Canaan. Godly ones may under temptation or desertion be as the trees in Winter, lose their Summer leaves and fruit, but the life is hid in the root. God∣ly may lose the measure of their comfort and sense of Gods favour, but grow in experience, humility, selfe denyal, poverty of spirit, and love to Christ.

5 There may be a growing in one kind* 1.125 when not in another: Look well and you may find it. If you grow not upwards as trees in blossomes (which oft kill the tree) you may grow downwards. Be not high minded but deep rooted. All growth is not in knowledge, or Comfort, or Faith, but if we grow judicious, solid, serious, ex∣perienced. If we grow not in Joy, if in spi∣ritual sorrow, if we act not Faith at present so lively, if we are exercising Repentance, it is as well. Graces as Stars, are not all seen to∣gether, but take their turnes; some setting,

others rising; some in the Meridian when others out of sight. God sometimes puts upon the exercise of Faith, sometimes of Pa∣tience, sometimes of Zeal, sometimes of Meeknesse, sometimes it is high water with flouds of godly sorrow, and Joy at an ebb; sometimes Springs and Rivers of fresh joy carry away all the salt waters of sorrow; hea∣vyness* 1.126 over night, joy in the morning.

6 The soul often sympathizeth with the body and mind in their natural or accidental Distempers; melancholy humours abounding* 1.127 in the body, or melancholy passions in the mind, damp and cloud the present actings of grace in the soul: as the Sun when thick clouds cover it, is not seen at present, though it be at the same time in his height.

7 Grace is not alwayes decaying when there are new eruptions of old corruptions. Paul is led captive into sin (Pugna coesus, non praelio victus,) yet recovers himself and conquers. The Christian Soldier is dismoun∣ted and throwne beside his confidence, and fighting on his knees, overcomes his enemy. Pride is such a wild Beast, and such an ene∣my* 1.128 to Grace, that God leaves the Canaanite within us to learn us war, that it should not rise up against us to destroy us. As the wise Physician leaves his Patient to conflict with a lesse distemper, to break the force of a mor∣tal Disease.

Object. But I have had stronger and more stirring desires formerly: I am cold and

flat to what I was: is not this a decay?

Answ, 1 There are at first legal stirrings raised from the Lawes terrors; and height∣ned by the quicknesse and sharpnesse of strong convictions, which gall and wound the conscience; such a one is as on a Rack, he roars, cryes out, takes on, he hath drops of Gods wrath falling on him, which puts him into a flame (as one in a feaver, who cryes out, Drink, drink.) This is a disea∣sed, not right thirst. And there are Evan∣gelical stirrings and desires begotten by the Spirit, raised by the Gospel, cherished by the Promise. These are not so loud, turbulent, make not like noise, but argue more grace. The former said, Give me ease, I am sick, I am damned, give me a pardon, or I dye. This saith, Give me grace, let me have Christ, let me be renewed, or I dy. There was more of selfe-love in those first desires, more of love to God in these.

2 Hast thou not, 1. Bemoyled and bemired thy selfe with the world? We cannnot both prize Christ and Mammon, grow in Grace and Wealth. The stomack that feeds on coals and ashes, and such trash, must needs forsake his meat.

2 Or hath not spiritual pride given thee a fall? Thou seest not that need of depen∣dance on God, use of Ordinances, frequen∣cy of Duties, but art in conceit above all. Take away the wood, the fire goes out.

3 Happly thou hast obtained thy desire.

Why should the Sponse seek, fear, be so soli∣citous, when she hath found her Beloved, as when she mist him? Shall the children of the* 1.129 Bride-chamber mourn when the Bridegroom is with them? Say to thy soul, Now return to thy rest. The Flouds stop their course when come to the Sea. The stone rests when at the center. Hope deferred makes heart sicl,* 1.130 desire obtained is a tree of life. A poor man condemned to dy, falls down, intreats, weeps, cryes out for his life; it is granted, he kis∣seth the pardon, blesseth the Prince, thank∣eth his friends, he leaps, joyes, praiseth God. A Month after, this man is not so full of joy, or grief, or care, yet his life is as dear to him as ever it was.

4 Thou hast more work to do then thou couldest apprehend. Thy desires are divi∣ded into many streames, which then were confined to one object. Then thou more earnestly thirstedst after knowledge, prayedst more for pardon, now more for a broken heart, Increase of Faith, power against this Lust, skil to manage this calling, that business, and to look to the whole charge of God, and the whole Armour of a Christian. One work in hand goes on faster, but when wee must use the Sword and Trowel, fight and build, this Church work goes slowly an end.

Object. 3. But my desires are not u∣niform, equal, sometimes up, sometimes down; I know not what to think on it.

Resp. This may bee, and yet all well.

1 This may come from the different act∣ings and assistance of the Spirit, which is a free Agent, as the wind blowes sometimes higher, then the Ship moves faster. The Spirit is not as fire or other natural Agents, which alway act to the utmost of their acti∣vity: fire burns as much as it can at all times: The Spirit not so, but as it pleaseth; When* 1.131 the Spirit moved the wheels, they moved; when it stood, they stood. When the Spirit of God came upon Samson, he was more then a man, when the Spirit departed he became like an∣other man.

2 Faith acts differently, and the Affe∣ctions are raised or abated according to the actings of Faith. The more faith is act∣ed in the perswasion of the love of God, the more thou lovest, prayest, obeyest, &c.

3 Thy mind is better prepared by spiri∣tual Meditation, therefore thou art more affected; at another time thou hast slack∣ned thy thoughts, and thou art more dull.

4 Is not thy body or mind distempered with melancholy? This makes thee as blind Samson to the Philistins, sport for Satan. Lu∣ther* 1.132 was wont to call the melancholy head, the Divels bath, where he could cool and refresh himselfe. There are two sights, which above all other please Satan: 1. To see a wicked man merry. 2. A godly man sad. He reckons himselfe sure of both when he seeth them thus.

Object. But I find those corruptions in my

heart which I never suspected, what a sad growth is this?

Answ. As the day lengthens the cold strengthens. When thou wast alive with∣out* 1.133 the Law and thy sins, thou wast dead really; when sin revives thou art alive. As sin reigned unto death, so grace by righteous∣ness reigneth to eternal life. There may be these two opposite Kings in one Kingdome, reigning sin, (or raging rather) and Grace reigning; death and life reigning; sin and death reigne in thy apprehension, Grace and life in Gods intention. Where sin abound∣eth most, Grace aboundeth the more in one sense; that is, Grace is seen and set out the more to pardon so much sin. So in another sense it is as true, where Grace abounds most, sin abounds the more in making opposition so new, so great, so strange against Grace. Doubtlesse the greatest Scholers have the greatest Doubts and Objections, which they cannot answer, and the highest Saints have the sorest temptations. The more the Spirit lusteth against the flesh, the more the flesh lusteth against the Spirit. But* 1.134 what doth thy resisting of sin, lamenting for it, watching and praying against it signifie, but that thou art fighting the Lords battles? and thou must never think of putting off thy harnesse till death. There is no trium∣phant Church on earth, all the Saints are militant. We must not look to see the E∣gyptians▪ drowned till we are on the other

side the red sea. It is enough if the Lord keep a distance between them and us here, that they may not come so neer as to over∣come us, though in continual sight to terri∣fie us. Sin hath received his deaths wound by Christ his death, and the Law of the* 1.135 spirit of life in Jesus Christ, but in the grave it is not; on the Crosse it is, but it is long a dying (as if it had nine lives, as we say) the legs and armes of it are broken; it can never come downe (it is fast nayled) to rule over thee; dying it is, not dead; but shortly what is now dying, thou shall see dead; and what now thou seest on the Cross, thou shalt see in his grave; when sin and death and hell shal be cast into the lake of fire. All swallowed up in victory.

Lastly, This and all the other Promi∣ses shall bee fulfilled at death, then shall be the great shooting of the departing soul, as of the bodyes at the departure: then shall what is imperfect bee done away; or rather made perfect. Therefore in this case I conclude with the Angels words to Daniel, Go thy way Daniel, for the words are closed* 1.136 up, and sealed till the time of the end. Ma∣ny of the choicest and greatest Promises concerning the Church are sealed up and closed (unfulfilled) till the end of the world. And the best and richest Promises made to the Saints are sealed, closed up, not perfect∣ly fulfilled till the end of their life; among which this is one great and glorious one.

Etiam veni Domine Iesu.

Notes

• * 1.1

  Joel 2 25 Deut. 8
• * 1.2

  Prov. 6. 6
• * 1.3

  Prov. 24 30
• * 1.4

  Prov. 23. 29, 30, 31
• * 1.5

  Si ad solis aspe∣ctum oculorum a••ies hebescit, hoc idem mentis acies pat••••ur in cogita••ione om∣ni de Deo; et quanto ad consi∣derandum De∣um intenditur, tanto raag is co∣gitationis suae luce caecatur. Quid enim de eo condignè di∣cas qui est omni sublimitate sub∣limior benigni∣tate benignior, bonitate melior, Iustitia justi∣or, omni cle∣mentia clemen∣tior?
• * 1.6

  Tertul, de Trin
• * 1.7

  Porrum & ce∣pe nefas jugu∣lare, a•• frangere morsu.
• † 1.8

  〈◊〉〈◊〉 sagina∣rii, junius Saginati, Arius Mont••
• * 1.9

  O sanctas ge••••es quibus hac nas••nn∣tur in ho••tis numin••. Juven.
• * 1.10

  Zachar•• 12. 8
• * 1.11

  Psalm 105. 37
• * 1.12

  Isaiah 65. 20
• * 1.13

  2 Cor. 7. 11
• * 1.14

  1 Cor. 1. ••
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 1▪ 17
• * 1.16

  1 John 2. 14
• * 1.17

  Job 17. 9
• * 1.18

  Romans 4. 20
• * 1.19

  Acts 24. 16 Isaiah 32▪ ••
• * 1.20

  Luke 2. 40
• * 1.21

  Hebrews 2. 10 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hebrews 5. 14
• * 1.22

  Revelat. 2, 19
• * 1.23

  Rom. 15▪ 14 2 Thess. 1. 3 1 Thess. 5. 11▪
• * 1.24

  Romans 16▪ 12
• * 1.25

  1 Tim. 4. 15
• * 1.26

  Hebrews 5. 12
• * 1.27

  Isaiah 61. 3
• * 1.28

  1 Samuel 2. 1
• * 1.29

  ••••m. 5▪ 3, 4, 5
• * 1.30

  Rev. 2. 17
• * 1.31

  1 Samuel 7. 12 Genesis 30. 8 Exodus 1. 22 Genesis 30▪ 24
• * 1.32

  2 Tim. 4. •••• Col. ••. 19▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Roman•• 8▪ 15 •• Tim. 1. 7 Psalm 116. 7 2 Tim, 1. 1••
• * 1.33

  John 4. 42
• * 1.34

  John 20. 25, 26 27, 28
• * 1.35

  Mr••. Honywood
• * 1.36

  Luke 2. 52
• * 1.37

  Ezekiel 16
• * 1.38

  Isaiah 41, 8
• * 1.39

  Rev. 21. 7
• * 1.40

  Isaiah 62. 4
• * 1.41

  Exodus ••. 5 19, 24
• * 1.42

  Deut. 34. 10
• * 1.43

  Exodus 33. 19
• * 1.44

  Reas. 1.
• * 1.45

  Mark 4
• * 1.46

  The new man is not as the first Adam, created perfect at first, but is renewed day by day.
• * 1.47

  •• John 3▪ 9
• * 1.48

  Isaiah 58. 11
• * 1.49

  Psalm 92. 13▪ 14
• * 1.50

  Joshuah 3. 15
• * 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Phil. 1. 19. Mark 4 6 Luke 8. 6
• * 1.52

  Phil. 1. 6 1 Thes••. 5▪ 24
• * 1.53

  Applie. 1.
• * 1.54

  Isaiah 55. ult
• * 1.55

  Psalm 116. 15
• * 1.56

  Job 21. 13
• * 1.57

  2 Tim. 3. 7
• * 1.58

  Matthew 21. 19 Hebrews 6
• * 1.59

  Jeremiah 9. 2 2 Tim. 3. 13
• * 1.60

  2 Kings 23. 25 1 Kings 21▪ 25
• * 1.61

  1 Kings 2••. 23 Isaiah 3. 9 Phil. 3. 19
• * 1.62

  Gen▪ 4. 22, 23, 24
• * 1.63

  There are two growths which are the growths of God; 1. From evil to good: 2, From good to better. And two growths of Satan; 1. From ill to il: 2, From good to ill; mi∣serum est fuisse faelicem. Sa∣••an fell thus from an Angel of Light to a Prince of darknesse.
• * 1.64

  Ezekiel 3. 20
• * 1.65

  Jude v. 13 Matthew 23
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. James 1. 15 Vide Bern. de conscien cap. 3 Vide lapsum (inquit) im•• casum mal•• conscienti••, qu•• minuta••im & peditentim de∣clinet à Deo, & ita in profun∣dum descendat ut super eum urgeat Puteus os suu••.
• * 1.67

  Use 3
• * 1.68

  Jeremiah 7. 26 Judges 2. 10 Jeremiah 24
• * 1.69

  Jeremiah 6. 10
• * 1.70

  Isaiah 30. 11 Hosea 4. 16
• * 1.71

  Jeremiah 8 20
• * 1.72

  1 Cor. 1. 7 Revel, 22. 2
• * 1.73

  Ille se plurimum profecisse sciat, cui Cicero valde placuerit▪ E∣rasm. Quintil. 2 Peter 3. 18 Philippians 3. 8
• * 1.74

  Phil▪ 3. 12 Proverb•• 30. 2 Ephesians 3. 8 Genesis 32. 10
• * 1.75

  Proverbs 19. 22
• * 1.76

  Nehemiah ••. 11
• * 1.77

  2 Cor. 7. 11
• * 1.78

  Proverbs 18. 1
• * 1.79

  Prov. 21. 25
• * 1.80

  Proverbs 24. 10
• * 1.81

  2 Samuel 16. 10
• * 1.82

  1 Peter 2. 2
• * 1.83

  Luke 22. 15
• * 1.84

  Proverbs 10. 4
• * 1.85

  2 Timothy 1. 6
• * 1.86

  Luke 8 and 14
• * 1.87

  Luke 17. 28
• * 1.88

  Joel 1. 4
• * 1.89

  Ezekiel 14. 21
• * 1.90

  Ezekìel 14. 4
• * 1.91

  •• Peter 2. 1••2
• * 1.92

  Hebrews 13. 9 Luke 8. 18 Mark 4. 24
• * 1.93

  •• Thess. 5. 16, 17, 18 1 Timothy 4 Hebrews 19
• * 1.94

  1 Sam. 30. 12
• * 1.95

  D•• Harris
• * 1.96

  Proverbs 26. 12
• * 1.97

  Hosea 10. 1 Si dixifti suffi∣cit, periisti. Aug
• * 1.98

  John 15. 1 1 Cor. 3. 9 Matthew 15. 13
• * 1.99

  Matthew 16. 17
• * 1.100

  John 15. 2
• * 1.101

  John 15. 45
• * 1.102

  Ezekiel 37 1 Samuel 10
• * 1.103

  Acts 2
• * 1.104

  Cant. 4. 16
• * 1.105

  Ephesians 4. 15 Coloss. 2▪ 19
• * 1.106

  Revel. 22, 2
• * 1.107

  1 Peter 5
• * 1.108

  Ephesians 4. 15
• * 1.109

  John 20. 28
• * 1.110

  Ezekiel 1. 12
• * 1.111

  Joshuah 10 Isaiah 38. 7, 8
• * 1.112

  2 Pet. 3. 17, 18 1 Kin. 11. 6, 7
• * 1.113

  2 Tim. 3. 6, 7
• * 1.114

  1 Cor. 1 7
• * 1.115

  2 Peter 1
• * 1.116

  Gen. 5. 26, 27
• * 1.117

  Heb. 6, 4
• * 1.118

  Revel. 22. 11
• * 1.119

  Mark 4 ••7
• * 1.120

  Roman•• 12. 3 Matthew 25. 15
• * 1.121

  Exodus 30. 15
• * 1.122

  Lev. 12. 8
• * 1.123

  Mark 12. 42
• * 1.124

  Est mora in vi••∣i•••• regressus qui progressu•• conducit, ut in saltu qui toto impetu antror∣sum ferri cupi••, regreditur. Bol∣les Past. Evan▪ lib. 2. c. 21
• * 1.125

  Crescunt Pom•• & corpora hu∣mana, non solum cum vel magni∣tudine, aut pro∣ceritate augen∣tur, sed & illa ubi mature∣scunt, & h••c ubi firmius consoli∣dan••ur membra▪ Bol. ubi sup••••▪
• * 1.126

  Psalm 30. 5
• * 1.127

  Natura •••• obtu∣••i••r languidius gratiae exerci tium. Non zelus in senibus, ut plerumque vi∣detur, sed ardor ••uvenilis de∣serbuit. Idem.
• * 1.128

  Est superbia gratia imprimis infesta; banc be∣stiam ut subi∣gat Deus, facit quod medicis sole••ne morbura non ita gravem fovet, ut qui cer∣tè let••alis de∣vitet. Idem▪
• * 1.129

  Matthew 9
• * 1.130

  Prov. 13. 12
• * 1.131

  Ezekiel 1
• * 1.132

  Caput melancho•• licum Diaboli B••••n••u••
• * 1.133

  Regredi non est, plura••n se pec∣cata animadver∣••ere; quo enim peccatum nobis conspectiu••, eo pl•••• adest luci•• ••nterna. Bolls
• * 1.134

  Tandiu non re∣labimur, ubi ad priora conten∣dimus. Aug.
• * 1.135

  Romans 8. 2
• * 1.136

  Daniel 12, 9