FIVE GODLY, AND PROfitable Sermons concerning 

1 The slavery of sin.  
2 The mischief of ignorance.  
3 The root of Apostasy.  
4 The benefit of God's service.  
5 The Christians love.   Preached in his life time in sundry places. By that late faithful Minister of Christ Mr WILLIAM PEMBLE of Magdalen Hall in the University of Oxford.  
AT OXFORD, Printed by JOHN LICHFIELD, Printer to the famous University, and are to be sold by EDWARD FORREST. ANNO DOM. 1628.   

TO THE READER.  
CHRISTIAN Reader: These sermons were by the godly, and learned Author of them fitted for the congregations to which he was to speak, & no doubt intended only for the benefit of hearers, not of readers. Nevertheless it was the desire of many that they might be published upon hope of good that might be done to the Church of God by them. There is need of plain instructions to incite men to holiness of life, as well as accurate treatises to discern truth from error. For which end I dare promise these Sermons will make much, where they find an honest, and humble reader. It was the Author's greatest care to handle the word of God by manifestation of the truth commending himself to every man's conscience in the sight of God; as once S. Paul pleaded for himself. 
Gell. noct. Attic. lib. 1. cap. 15.  2. Cor. 4. 2. And if that be the property (which they say) of an eloquent, and good speaker non ex ore, sed ex pectore, to speak from his hart rather than his tongue, then surely this Author was an excellent orator, one that spoke out of sound understanding with true affection. Many excellencies there were in him for which his memory remains: but this above all was his crown that he unfeignedly sought God's glory, and the good of men's souls. It remains, that these sermons be read by thee with a care to profit, and thanksgiving to God for the benefit thou hast by them, sith they are such talents, as in the use of which he requires, and expects to be glorified: Farewell.  
Thine in the Lord jesus JOHN TOMBS.   
JOH. 8. 34. jesus answered them: verily, verily I say unto you, that whosoever committeth sin is the servant of sin. 
TO acquaint you briefly with the occasion of these words: their coherence with the foregoing and following verses stands thus. Upon some conference and arguments between our Saviour Christ and the Pharisees with other of the jews about the quality of his person, who and what manner of man he should be; Christ having plainly testified who he was, even the light of the world, that Messiah whom they had so long expected: it so comes to pass, that many of the people that were present hearing Christ defend his authority against the cavils of the pharisees, were thereby moved to believe in him, ver. 30. Unto these believers Christ directs his speech, telling them that it was not enough for the present to seem forward in embracing & yielding assent unto his doctrine. There is more in it then so, if they will prove themselves to be true beleivers and his Disciples they must persevere in the profession and practice of his Doctrine (if ye Continue in my word ye are verily my Disciples) verse. 31. Now whereas many things might discourage these young beginners from going on further, especially their ignorance of this heavenly Doctrine, and with all those manifold sinful Corruptions from which they could not quickly shift themselves, Christ for their encouragement adds by way of promise, that if they will hold on they both (shall know the truth) uz: The Gospel and all the ways of God's grace in man's redemption by Christ, and further (the truth shall make them free) vers. 32. from the bondage of such inconveniences as might keep them back from the resolute profession of the Gospel, as fear of the displeasure of the pharisees and rulers, fear of loss, disgrace and reproach in the world, love of those sins and pleasures wherein they lived heretofore and which now they might be unwilling to leave. Those encumbrances, which caused many a one to withdraw himself from following of Christ, our Saviour promiseth these beleivers, that if they will be Constant they shall have no power nor Command over them: But that the grace of God in the clear knowledge of the Gospel should make them Freemen and set them at liberty from the fear or love of all such things, as might pull them aside from an holy profession of the name of Christ vers. 32. This loving admonition of Christ is very ill taken by the jews. Christ had touched upon that string that jarred, and they might not endure to be thus closely though justly taxed for hypocrites and Counterfeits, such as were so far from being true believing Disciples unto him, as that they still continued in bondage unto their Corruption and would be ready upon every occasion to fly of from Christ's service. Wherefore when Christ tells them that the truth should make them freemen, out of a perverse mistake they turn this clause into occasion of quarrel and take great exceptions at Christ for calling them slaves and bondmen (we be say they, in great stomach, Abraham's seed and were never in bondage to any man; Why sayest thou then ye shall be made free vers. 33.) Those Commonly brag most that may do least, and ye have few that stand more stiffly upon terms of reputation, than those that have least true worth in themselves. So it is with these worthless jews, who stand punctually upon points of honour to clear themselves from that imputation of bodily slavery, which Christ laid on them (as they thought) when yet in the mean time they are of all slaves the basest, uz servants of sin and Corruption. They said something that was true that they were Abraham's Children borne of Sarah the Freewoman, and this Christ denied not. But whereas they had said they were never in bondage to any man that was false even in regard of their Corporal bondage. For their bondage in Egypt of old, their Captivity for 70. years in Assiria of latter times, and the present subjection of their whole state under the yoke of the Roman government was witness sufficient that it was no such strange matter for a jew to be a bondman. But say they had been always free from such bodily slavery, this was not that which Christ aimed at in that speech of his (the truth shall make you free) 'ttwas spiritual servitude under the power of sin which he meant, and seeing they will not otherwise understand him he declares himself in plain terms in this 34. verse. verily verily I say unto you whosoever Committeth sin is the servant of sin) There are servants of sin as well as servants of men, and the Conditions of those is as bad as of these yea worse▪ Christ makes the Comparison in two paticulars.  
1 Servants must have no inheritance with the free borne Children they may for a while enjoy the common benefit of the family: but at last they must be turned out and the children only divide the inheritance: so wicked men for a while live together in God's house the Church: but when the reward of inheritance shallbe bestowed on the children of God these are utterly thrown out of all, and no part falls to their share. This is expressed, ver. 35. [And the servant abideth not in the house for ever but the son abideth for ever.]  
2 Servants must have their freedom from a free man that hath power to set them at liberty. So must sinners from Christ the only son of God, who hath this power and authority given unto him of bondslaves to Satan and sin to make them Gods freemen. He alone brings deliverance to captives and prisoners, translating miserable sinners, from under the command of the power of darkness into the liberty of God's adopted sons; who being himself made heir of all things as Gods natural son admits us the adopted sons into the fellowship of a glorious inheritance. This is set down, vers. 36. [If the son therefore shall make you free ye shallbe free indeed.] Thus the servants of sin are in an ill case sure to be turned out of house and home, except the son of God jesus Christ shall purchase their freedom and bestow an inheritance upon them. But what? were these jews here such kind of bondmen? Yea that they were: and Christ makes it good in the two verses following by undeniable arguments. Their ungodly practice showed plainly what master they served, and by whose command they were ruled, [I know, saith Christ, ye are Abraham's seed] viz. according to the flesh, and so borne of free parents: but yet ye are not freemen so long as malice, contempt of the gospel, love of the world, bloody desires of an innocent man's death with such like corruptions, tyrannize and bear rule over your hearts as they do. For why? [but ye seek to kill me.] A cruel master it must be that will command, and very slaves they are that will be obedient to do so ill an office as to murder Christ. But the reason follows ye do it (because my words have no place in you.) That most holy, pure, meek and peaceable Doctrine of the Gospel, which Christ published unto them could have no command over their hearts to win them to subjection & obedience thereunto: they were engaged to another master & to his word they would obey, not Christ's, not Gods, ve. 37. which in the next vers. 38. appears yet more plainly.) I saith Christ speak unto you that which I have seen with my Father: and ye do that which you have seen with your Father) (1) I speak unto you the will of God and you obey the will of the Devil. Whence it is easy to judge unto whom ye belong, and whether ye be the Children of God free subjects under his gracious government, or the children of the Devil and slavish vassals under his merciless tyrainie. You see now the occasion and Coherence of these words I have read unto you. The scope whereof in brief is this: To give these jews right information of their present condition what it was. They in great error boasted themselves much upon their outward liberty while yet they were the servants of unrighteousness. Wherefor our Saviour for their instruction and ours lets them understand that they be slaves that serve sin as well as those that serve men: And for this purpose he pronounceth to them and us this most certain and undeniable truth (Verily verily I say unto you whosoever Committeth sin is the servant of sin. The meaning of the words is plain if you observe.  
1 What it is to Commit sin 2 what to be a servant of sin. To commit sin is not simply to do any act contrary to the law and will of God: for even the regenerate and most sanctified men in many things sin often, who nevertheless are not the servants of sin but are free from sin and made the servants of God as it is Rom. 6. 22. In this place therefore to commit sin [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is to do evil willingly and ordinarily: When men make as it were a trade and common practice of breaking the law of God holding on in an unusual course of ungodly living without remorse & reformation, of such Christ tells us that they be the servants or slaves [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] of sin (ay) they live in subjection to the power of their sinful Corruption, as slaves do to the Command of their masters. Sin rules over them as masters do over their servants. The main point of Doctrine then that these words do afford is this.  
Doct. A sinner is a bondslave, & to live in sin is to live in thraldom. For the more distinct explication of this point touching man's spiritual bondage under sin I desire you to observe three particulars.  
1 The nature of this bondage wherein it consists.  
2 The divers degrees and kinds of it.  
3 The greatness and grievousness of it.  
For the first: the bondage of sin standeth Chiefly in two things 1 In subjection to the power of sin.  
2 In subjection to the punishment of sin.  
The power and authority that sin hath over man is seen in two particulars.  
1 In restraining his liberty from doing of good.  
2 In Commanding his service in all bad employments. As a master over his servants can both bid and forbid them: So the sin that rules in men's mortal bodies hath power both to restrain them from good and to employ them in evil practices: you shall see both true in their order.  
1. Sin hath power of restraint and hindering from the doing of good. A slave is not in his own power but his masters, he cannot go whither he will nor do what he lifts nor dispose of himself as he pleaseth, his service, his goods, his life are all ordered by his master's discretion. So is it with a sinner who is holden in the fetters and chains of his corruption, he is not his own man nor can he do what many times he would. In men that are regenerate and sanctified in part experience yet witnesseth how much they are pestered and cumbered with this sin that hangeth on so fast about them. How ever the spirit be willing and fain they would do much in the service of God; yet the flesh is weak and they are so shackled with it, that for their lives they can make but slow haste in the ways of godliness, much a do they have to keep jogging on, dulness, distraction, hypocrisy, formality and a world of other corruptions set upon them in every spiritual duty, in every good resolution; so that when they do best, their work is yet done but to halves. Grace is yoked with Corruption, when that puts us forward, this pulls us backward, in so much that a regenerate man is but half a freeman, being always in some sort molested by his Corruption in the whole course of his religious Conversation, according as the Apostle Paul in the person of every regenerate man complains very pitifully. Rom. 7. 19 20. 21. But now in those that are unregenerate this power of sin is much more predominant, whose hearts, affections, understandings, and all in them are fast locked and barred up under impenitency, rebellion and blindness, so that they are holden prisoners of Satan at his pleasure, as the Apostle speaketh, 2. Tim. 2. 26. Sin hath dealt with those men as we do with wild fowl, clipping their wings that they may not fly away; or as enemies do with captives disarm them of their weapons that they shall be able to make no shift for their rescue. So hath sin utterly disabled man to every good work by putting out the eyes of his knowledge, and stripping him naked of all those graces & strength which he had by creation. Beside this sin hath taken away all desire of doing good, having affected the soul of m●n with the love of all unrighteousness, where by it comes to pass that man is well contented to be the servant of sin taking great delight in his own shame and misery: Vnregenerat men are kept fast in durance, being neither able nor willing to come out of their bondage. In this respect is sin compared to snares, and nets, and bonds wherein men are caught, and kept fast for escaping, [I find saith Solomon, Eccles. 7. 28.] more bitter than death, the woman whose heart is as nets and snares, & her hands as bounds. Thereby signifying the most intangling and inthralling nature of the sin of adultery, whereinto few men fall that ever get out again [I see that thou art in the gall of bitterness, and in the bond of iniquity] saith Peter to Simon Magus Acts. 8. 23. Why because for all his seeming profession, he was still tied to his covetousness & other vile affections, like a slave bound to a post with a chain. So Paul exhorts Timothy that he instruct his hearers to the end they might [Come to amendment and recover out of the snare of the Devil, of whom they were taken prisoners at his will. 2. Tim. 2. 26.] And for this cause are sinners in the state of unregeneration, compared to captives and prisoners kept up in restraint, Isaiah. 61. 1. Isai. 42. 7.  
But here you are to note that Satan and sin do not deal alike rigorously with all: they carry a straighter hand over some then over others. Some they keep in arcta custodi● in close imprisonment. And that is when men by Satan and corruption are made so sure and so fast chained, that they cannot go one step beyond profaneness and impiety. Thus is it with men, that are kepr close prisoners in the dark dungeon of ignorance, or who stick fast in the dirt or mire of beastly, covetous, and voluptuous affections: in a word those that are given over to all ungodly and lewd courses. Others there are who are indeed prisoners, but yet they are kept in libera custodia in a larger kind of restraint, or as we say, in free prison. And this is when Satan sporting himself in the sin and misery of man holds him in a longer chain, and lets him go a good way onward in Christianity; but yet at last fetcheth him back again when he pleaseth like birds in a larger Cage they flutter about, or like birds in a string they make a fair flight up towards heaven; but Satan when he spies his advantage, that by their fall he may give some notable foil to God's glory, and the credit of his Gospel, than he twitcheth the string and down they tumble unto hell. Such are those of which Peter speaks 2. Peter 2. 18. 19 20. who had escaped far from the filthiness of the world, but yet were entangled again therein. Such a one was Demas whose covetousness hooked him back from his profession of the Gospel to the world. And such was the young man in the Gospel, who was come near to the kingdom of heaven, but he had one leg chained fast to the love of riches, and that fett him quite back again. All these have a kind of liberty, but 'tis only of the prison: They walk abroad but ti's in fetters, or as prisoners in Rome used to be dealt with, chained to a soldier their keeper that doth accompany them to see them safe returned to their jail. Now you know that a slave who walks abroad to do his master's business, is yet a slave as well as he that i● chained in the Galley. And so are these still servants and bondmen to their corruptions, how ever they seem for the present to be more favorablie used. Thus of the first point wherein the masterlie power of sin stands, viz. the restraint from doing the good we should, and sometimes would. Now in the next place, Sin hath also.  
2 A power of commanding all bad services whatsoever: A slave you know must ride and run, drudge and trudg, carry and draw, hue in quarries, dig in the mines, tug at the oar, labour like horses in a mill, and be put to all the base offices that are to be done. Honourable services▪ there be that a freeman, a son may be employed in: but servants and slaves endure the basest and painfullest drudgeries. So is it with a sinner; he is at the command of his sin, as the Ass of his driver, or as the Centurion's servants were at their master's beck. Look how Satan inspires him and his corruption suggests unto him, so he studies and plots, so he invents and practices. Be it but one sin that reigns over him, you shall see him ever attendant on that master, as be it lust, pleasures, covetousness, ambition, he is wholly taken up in their employments. He hath nothing to spare from them: no thoughts, no words, no time: week day and Sabbath day, their business still goes on; nay the day is not enough for the doing of its command. He deviseth mischief upon his bed, and he cannot sleep till he have laid a plot how he may compass one of his ungodly desires. He will be profound, crafty, and diligent in contriving and dispatching the affairs, which the Devil and his corrupt heart have given him in command. For this cause is sin compared unto a law, Rom. 7. 23. because it commands and rules over men by powerful suggestions, provoking them to evil. A lawless law it is, but fit for lawless men, it prohibiteth all that good is, and enjoins the practice of every evil thing. And hence also is Satan styled the prince of this world, because he hath no mean company at his devotion over whom he rules as vassals and slaves, most ready to obey his will and pleasure. But will you see what employment sin and Satan set men about. Are they honourable services? no: the most vile, base, absurd, and unreasonable offices that can be devised, what will not they command, or what will not one of their servants do against religion, conscience, justice, common honesty, yea and nature itself? Let covetousness tyrannize over him: how basely, niggardly, scraping, pinching and sparing will he be? How most unconscionably and unmercifully will he oppress, exact, cousin and deceive all the world, strangers, acquaintance, rich, poor, friends or foes, Brother, Father and all that may challenge fair and honest dealing? If lust rule him he will damn his soul, destroy his body, disgrace his name, overthrow his estate, undo all his posterity for the love of some base whore. The like may be said of Pride, Gluttony and Voluptuousness or any such like swaggering lust. Yea to go farther, the godly many times are here besotted, who to satisfy some one unmasterly desire, will hazard the peace and comfort of their souls▪ disgrace themselves and their profession, vex the spirit and cast themselves upon God's sore displeasure. So violent and tyrannical are these commands of sin and Satan, and so base and servile are we grown in our obedience to them, that we will not stick to do that which in the practice or event of it tends to our own utter undoing. Now who would not be ashamed of such a master, and such a service? Nay who is not ashamed of it? But here is the power of darkness and the invisible tyranny of Satan, that whom we hate yet we fear, and serve: of whom we are ashamed, to him yet we show ourselves obedient. Thus much touching a sinner's subjection unto the power of sin.  
Next follows his subjection unto the punishment of it, which is the sorest part of this bondage which yet a sinner must surely bear. He is in this respect of all slaves the most miserable: for let him look which way he will he can see nothing but scourges and Scorpions provided for his back; the whip, the Cross, the fork and such like punishments of slaves in old time are nothing to the torments he stands in fear of. No sober hour passeth over a sinner's head wherein his heart is not full of slavish and dreadful terrors, arising from a threefold cause.  
1 From Conscience, the horrible clamours whereof terrify his very soul and gripe him to the heart with unsufferable pangs, while it still cries in his ear in this rueful voice [yet know that for this God shall bring thee to judgement] oh this makes him quake and grow pale he is afraid to look God or men in the face, he shifts & fain would if he could hide his sins from the knowledge of his Conscience, and both from God's eye.  
2 From Satan, who though he now seem as his Master yet he knows and trembles to think of it that hereafter he must be his everlasting tormentor.  
3 From God himself, whose most furious wrath and unavoideable vengeance he knows is prepared for him and ready every moment to swallow him for his rebellion. Now who could eat his meat merrily that must pay such a shot? What comforts of this life, what pleasures of sin can be sweet which are every moment embittered with so many woes? It helps not a jot that they be for a time deferred: for he is no freeman who though he be not clapped up in prison, yet cannot walk abroad without fear of the Sergeant, the prison, the gallows, when the country is laid for him, and executions out for him in every place. Certainly it is a hell to live in fear of hell, and as bad as death to live in bondage for fear thereof all the days of a man's life. Heb. 2. 13.  
Yet such is the miserable thraldom of a wicked man, he is every way in the briers, being on the one side fast chained to his sinful and ungodly courses; on the other as surely and certainly bound to his everlasting punishment. And so much for the first part of the nature of this spiritual bondage wherein it standeth.  
2 I go forward to the next point which I proposed to your consideration, viz. The divers degrees of this bondage: where you are to note that there are two kinds of it. 1. wilful. 2, unwilfull slavery.  
1 Wilful bondage, is when a free man is content to be made a slave, or being by force or fraud made one, is willing to continue one still. Such a one was Ahab who sold himself for a slave to do wickedly. 1. King. 21. 20. I will give the worth of it, said he to Naboth when he sought after his vine yard; true, he gave the full worth of it, that sold himself for a few acres of land. Such are all those that commit sin with greediness, who take pleasure in all unrighteousness, who love the wages of iniquity, who obey sin in the lust thereof, who take thought to fulfil the desires of the flesh, with full consent and hearty good will, giving up themselves to be ruled by the counsels of Satan, and their wicked hearts. In which condition of a wretched sinner, you may observe two things remarkable.  
1 How strangely base and degenerate man's nature is grown, who being a most noble Creature, made for the most honourable purposes and services in the world, is now grown so vile and extremely base, so far forgetful of his duty and the dignity of his creation, as to be willing instead of the free and happy service of God and goodness, to put himself into a most ignominious slavery unto Devils and vile affections. Naturally we all love liberty & choose rather the loss of life, then of it, and only violence & fraud can bring us or keep us in bondage: But sin hath prevailed with us against nature and so taken off from us the edge of all virtuous and manly resolution, that of our own accord we offer ourselves unto it, being put in fetters and manacles by our own corruptions, yea this slavery men count their only liberty in somuch that when they be called unto freedom, have their ransom offered them, and all means of escape laid before them, yet they choose to be slaves still.  
2 How Difficult a matter ti's for a man to come out of this bondage, surely he that loves the prison better than his enlargement its pity there should be any means of his delivery, and ti's hazard if they be sought he will not accept of them. That servant who in the seventh year of his bondage did so love his master that he would not go out free, he was by the law to serve his master for ever afterwards Exod. 21. 5. He that would not be free when he might should not afterwards when happily he would. And so it is with the servants of sin when once they bear a good affection to their Master and are so far bewitched as to hold themselves well apaid with his service. Then are their ears nailed fast to the posts and gates of Hell, or rather with Siser● a nail is stricken through their temples and at one stroke they lose both life and liberty for ever. So that unless that strong man make a forecible rescue of them out of the hands of these tyrants they do never escape from this miserable thraldom.  
2 Unwilling bondage: as when a man is taken prisoner by the sword in battle, or circumvented by some stratagem or fraudulent guile. Such is the Condition of Godly men many times who by some furious, and vehement assault of temptation are wounded, overthrown, taken, led away captive and clapped up in irons under the guard of some strong unruly lust, or other, or else by some subtle sleight and snare privily laid for their souls have their heels entrapped in the gin, and for a while are caught as a prey for Satan. But now during this straightness, what sighs and sorrows do possess the Godly heart? How tedious and irksome is this bondage? How doth he long till his heart be again enlarged, that he may run the race of God's Commandments? Life itself is unpleasant till this liberty be obtained again. Wherefore many a hearty prayer is sent up to Heaven daily to entreat God for his enlargement, willingly doth he embrace all means of freedom, gladly doth he run and rest in him that only bringeth deliverance unto captive prisoners, with the Israelites in Egypt he is even weary of his life for the oppression and cruel tyranny under which he is holden, which makes him in the bitterness of his soul cry out unto God for deliverance from his heavy bondage. Often taking up that Complaint of the Apostle Rom. 7. 24. [O Wretched man that I am, who shall deliver me from the body of this death] These are the several degrees of this bondage which was the second part proposed to be handled.  
3 I come in the third place to consider the greatness and grievousness of this spiritual bondage: which will appear by comparing it with outward bodily slavery. Now spiritual slavery is worse than corporal in three respects.  
1 In regard of multitude of masters: In corporal servitude 1 master may have many servants, but for 1 servant to have two or more masters is a thing unreasonable and impossible▪ suppose they were both good; much more if they be bad. Miserable therefore is the estate of a sinful man, who when he serves fewest serves three at once, 1 his lusts, 2 Satan working powerfully in his sinful corruption, 3 God himself. For the first: it may be some one wicked affection is his master, and yet there is work enough to please that, but when many lusts at once bear sway over a man like many tyrants in one City, Lord what combats, broils, and tumults be there in that man's heart: when pride commands one thing, covetousness another: when unclean lusts draw one way, ambition another, voluptuousness a third, a man had need then to study and take thought for the flesh to fulfil the lusts thereof, and all little enough to please these hard and cruel taskmasters. Again he hath another master, and that is Satan, who inspires these corrupt affections of man's heart, with much rage and hellish fierceness, and is that grand Pharaoh who setteth all those inferior officers a work, who therefore is called the [spirit that worketh in the Children of disobedience] Ephe. 2. 2. Over whom although he alone may seem to challenge all power and authority as over the only subjects of his kingdom, yet we know that besides both these they have another supreme and sovereign Lord (1) God himself, against whose government although they do rebel, yet can they not withdraw themselves from under his power and jurisdiction. God is king let the earth be never so unquiet, and the haters of the Lord shall be subject unto him. He will have to do with them in spite of their hearts. They fear him as slaves against their wills, both to do his will whilst he useth them to effect by them his own most holy purposes, and also to suffer his will in their justly deserved punishment. Thus wicked men are mastered on all hands, and no way free either from sin or punishment.  
2 In regard of the means of escape: a servant hardly used may find means to shift himself of his master; It is not so with a sinner; run away from his master he cannot: for he bears him always about with him in his bosom, his sin still keeps him company, and go he whither he will Satan dogs him, stands at his right hand, nay possesseth his very heart, so plying him with temptations and ill suggestions, that he cannot go a foot from his service. 'tis true the case is so sometimes with a wicked man that he changeth his master, but seldom comes a better. If he escape the tyranny of one sinful affection, he falls under the command and power of another as bad. So you shall have a very spendthrift turn a miserable niggard: but this is only like a prisoner that removes his bolt from one leg to another, and such exchange is only done upon compact: He leaves one vice that he may the more freely give himself to another; so that he changes his master but not his servile condition. Some reigning sin or other will always cleave to his soul, lie down with him in his grave, and sink him down to Hell. And as for the eye of God's revenging justice he sees it open upon him, to take notice of his doings, and his hand always lifted up to smite him, trembling always to think that he hath no means to hide his sin from God's knowledge, no power to prevent, no strength to bear the heavy stroke of his wrath when it shall light upon him.  
3 In respect of the reward, the world hath scarce afforded masters so without all humanity, Tyrannical and cruel, as not to be pleased with the faithful service of a slave, or not to reward him in some degree of courtesy for his service. A sinner is miserable both ways as he cannot please his master, so he cannot hope for a reward. For take a man that hath quite spent himself in the service of some one of these imperial and cruel Lords, who hath done all that he can in giving full content and satisfaction unto them, yet they rest not, there are yet new commands and further injunctions, so that when it seemed, villainy was come to the height, and that men's wits and strengths did fail them for further plots and practices, there's yet a powder plot behind, some new, strange, vnthought of piece of bad service to be performed. Sin and Satan are restless and merciless, tyrants never contented, still exacting, crying, craving, compelling to new tributes and homages. And now when a man hath worn out himself in their service, spent his years and strength, his wealth and good name, and body and soul, and all upon them, what is then his reward for this his trusty and true service? A courtesy think you? Nay a very Hell of unkindness, shame, reproach, misery, and many other punishments even in this life, but for that other Hell damnation, fire, snares, and brimstone, and stormy tempests of Gods furious indignation: this is their portion and the guerdon of their obedience. Satan did for a while promise fair and perform little, helping them to enjoy some pleasures of sin for a reason; but this seeming kindness was but coloured cruelty, all being nothing but a sweet sauce to make him swallow down those morsels of poison, the fiery venom whereof shall afterwards drink up his spirit, and inflame his soul with everlasting burning,  
Foolish men and unwise that take such pains to be miserable; But how should it be otherwise, when men are servants to Satan? But rebels against God. In vain do they expect any other reward for their service, than the severest punishment of their rebellion.  
Thus I have opened unto you according as I have been able, the nature, degrees, & quality of this spiritual bondage of sin. It remaineth now to make some use and application of that which hath been delivered.  
Use 1 The first use shallbe for the discovery of a great error in the world committed by men, in judging their own and other men's conditions. It is the common opinion of most, that if a man live out of danger of law, and have wherewith to pay every man and keep him out of debt and fear of the prison, if he can live upon his own and be beholding to no man, if he can set his foot to the best man's in the parish, and be able to make his part good in any suit or quarrel, caring as little for such a great man, as the great man cares for him, if he can ouer-beare his enemies, and trample upon any that he takes against; If he can go whether he lists & do what he pleaseth, living idly in pleasures upon other men's labours; if he be able to sin boldly, to satisfy any disordered affection without control, having power in his hand to overcome a poor Minister, that he shall not dare to reprove him, or money enough in his purse to out-bribe the authority, & severity of the law, such a man as this that lives with out fear or care, he is esteemed the only man that leads a free life, and lives at his own command. Thus men judge of others and of themselves, whilst they look no farther then that which is outward, appearing to sense: But they must know that every freeman in a civil estate, is not a free subject of God's kingdom; No: there be that feed dainty, lie soft, go richly clad, live lazily, and who take their fill of worldly pleasures in all licentiousness, who yet are as arrant slaves as any that serve in a Galley. Do but turn their inside outward, and you shall see ever whole legions of Devil's domineering over them, pride, covetousness, ambition, envy, malice, unclean desires, with a number of such like black and hellish lusts reigning in their souls, under the command whereof they are haled this way and that, in all servile obedience even like slaves bought and sold in a market. A vain thing 'tis for these men to brag of their nobility, gentry, of the freedom and ingeniousness of their education or living. For let them know that a man's honour is his honesty and sanctity; his perfect freedom is the faithful, service of his God. He is truly free, gentle, and noble, that's truly gracious. Swearing, lying, gaming, whoring, covetousness, gaping after a few pounds of gold and silver, foolish love of gay apparel, restless pursuit after two or three words and titles of honour, with the like are these the employments of a brave, free, generous, and noble spirit? far be it from any man to think so, servile and base disposition, they be that subject themselves, to such wicked and unworthy affections, nor can any be honest, or honourable who hath such masters. This the Apostle concludes, Rom. 6. 20. [When ye were the servants of sin, ye were free from righteousness.] And it must needs be a base and dishonest service wherein 'tis free to be, and to do any thing saving that which is honest and righteous. Wherefore let no man fall into the error of the jews here noted in this text, boasting much of their freedom and dignity, because they were borne of Abraham, & lived not in bodily servitude, lest they hear also that which Christ here replied upon these jews [who so committeth sin is the servant of sin] and again [if ye were Abraham's Children, ye would do the works of Abraham] verse. 39 But now [ye are of your Father the Devil because the lusts of your Father ye will do] verse. 42.  
Use 2 2 The second use of this point shallbe for admonition, that each one do make trial of his estate, whether he be the servant of sin yea or no? For which purpose the Apostle hath set us down a golden rule, Rom. 6. 16. [know ye not that to whomsoever ye give yourselves as servants to obey, his servants ye are to whom ye obey, whether it be of sin unto death, or of obedience unto righteousness.] 'tis not the Livery or Cognizance of Baptism, 'tis not the name of Christian, 'tis not the outward profession of religion that makes a distinction between the servants of God, and of sin. We have a fairer mark to know them by, and that is Obedience. This tells us certainly to whom they belong. He that obeys God he is God's servant, he that obeys sin, let him protest or profess never so much devotion to God's service, yet he is for all that the servant of sin and no better. Well then the trial is now easy, and requires no more but this, that you bring your thoughts home to yourselves, duly considering whom you do usually service unto, whether God in obeying his holy commandments, or your own sinful flesh and Satan in following their counsels.  
Dost thou in thy heart serve the law of God, consenting to all the commands thereof as most good and holy, endeavouring as much as possibly thou art able to do whatsoever it biddeth thee, holding a constant resolution to please God in all things whatsoever. If thy conscience can truly say yea, then mayst thou rejoice in the honourable title of being the servant of God. On the other side dost thou commit sin as our saviour speaks here, that is, dost thou willingly and ordinarily, make a practice of breaking Gods holy law, following every lewd course that Satan leads thee to, and giving scope to thy ungodly desires? yea is there any one particular sin that reigns over thee, wherein thou livest wittingly and wilfully however thou forsake others? If thy conscience say yea, then know that as yet thou art a miserable bondman and servant unto corruption, harken therefore in the last place to  
Use 3 3 The third use wherewith I will conclude this point, and that is an exhortation to persuade those that find themselves in bondage unto sin to endeavour by all means to get themselves at liberty. To men in prison or bodily servitude, this exhortation were needless; but unto the servants of sin, 'tis most necessary to use all persuasions to make themselves freemen. Two motives there are that ordinarily prevail with all men, to seek for a change of their present condition, viz. 1. the ' evil of the present estate in which they are. 2 The good of another whereto they may come: both are seriously to be thought on in this business, forasmuch as there is no estate worse than the slavery of sin and punishment: nor any better than the liberty of grace and glory. Wherefore let me earnestly entreat you to bend your meditations upon these two points. First think with yourselves how miserable a thing it is, for a man to live all days of his life, like a slave and die like a villain, how woeful is the case of that poor creature, which is at the command of every base affection led and driven hither and thither, according as every wicked desire and hellish inspiration shall provoke it, wearying itself in the ways of wickedness, and taking a great deal of pains to work out its own everlasting misery. Think what strange folly it is for a man to content himself with a few poor commodities & pleasures, that sin can afford for a day or two, the very enjoining whereof do but make him more unhappy: No man that is wise would buy the greatest of such contenments, for one of the pangs of an ill conscience, which accompany them. The time comes on when he must part with all his delights, and be turned out of the world naked of all comfort, grace and favour. This is it that cuts him to the heart, and one serious thought of it quite dasheth all his jollity and contentment, Fears are upon him on every side, making him to live uncomfortable because he knows he shall die unhappily. But now turn our thoughts on the other side, and consider how happy and glorious the condition of the Saints is, whom God by his grace hath set at liberty, from the service of sin. Whether you look upon them here in this life in the estate of grace, or hereafter in the estate of glory, their freedom is every way blessed and desirable. Free they are from the commanding power of sin, being now led by the spirit of Christ, and not by the spirit of the Devil: free from the terrors of an evil conscience: free from the terrors of death, hell, and judgement: free unto every noble employment in God's service, apt to pray much, ready to here much, able to meditate much, delighting in sanctifying the Sabbath, cheerful, forward and willing hearted to every good work. A blessed estate if we have either grace or wit to judge aright of it. I confess graceless fools have another esteem of it: Tell them of praying, reading the word of God, singing of Psalms, hearing and repeating of Sermons, and keeping of the Sabbath ye kill them dead, & rather they had, you should set than to any the painfullest drudgery in the world: Counsel them to refrain gaming, drinking and ill company, to bridle their ungodly and naughty affections, to converse with such and such men of godly and religious lives, and to be content to be ruled by reason and God's word. All this is even as much as if you should put them in the stocks, or clap a pair of fetters on their heels. Let them live in a family where all exercises of religion are stricklie observed, and no liberty given to any lewd practice, they are as weary of it as a prisoner of the jail, or one that is in little ease, and they think it seven years till they be gone to some other place, where they may live as they list. Thus men of perverse minds, and corrupt judgements censure God's service to be no better than a sad, dull, wearisome, and slavish drudgery. Ungodly men, that think theirs no mirth but in madness; no sport but in doing mischief; no contentment but in pleasing the Devil and wicked lusts, no liberty at all but in licentiousness of living. Be (I beseech you) better informed, and know that a subject is a free man though he serves his Prince and obey his laws: A Son is a freeman although he live in fear and awe of his Parents: A servant is a freeman though he live in conformity to the laws of a Christian master, and the orders of a Christian family. And so a Christian man is then free, yea most free when he submits himself to the laws of God, as an obedient subject of his kingdom. This freedom he enjoys in part in this life, but fully in the world to come, when he shall be perfectly freed from all sin and misery, when there shall be no fear of being unhappy, because no possibility of being sinful. Certainly my Brethren, if there be in us any sense of our present misery, or expectation of the future happiness of the Saints, we cannot choose but sigh within ourselves with many prayers, wishes, and longing desires, that we also may be delivered from the bondage of corruption, into this glorious liberty of the sons of God.  
If now (for conclusion of all) you ask me by what means this freedom may be obtained: I answer briefly, there is no means but one, and that is jesus Christ. All the liberty we have is his purchase and from his gift, for as you have heard, we are bondslaves unto sin, partly in regard of the punishment of it, partly in regard of the overruling power thereof. Now 'tis Christ that sets us at liberty from both. Christ by his blood purgeth us from all our sins, by taking the guilt and punishment thereof from us. Christ by his spirit delivers us from the power and dominion of sin, that it reigns not in our mortal bodies, having sanctified us by sending the holy Ghost into our hearts. For [where the spirit of the Lord is, there is liberty] as the Apostle speaks, 2. Cor. 3. 17. So that every way Christ is he that bestows on us our manu-mission, according as he himself here speaketh [if that son shall make you free, then are you free indeed] wherefore this only remains that we should go unto Christ, seek and sue unto him for our enlargement, entreat him to here the cry of a prisoner and captive, and in compassion of thee to afford his helping hand for thy delivery. Pray him to put himself between God's wrath and thy soul, making peace for thee in heaven, by his bloody and meritorious sacrifice, pray him to send forth into thine heart, the spirit of sanctification, to regenerate and renew all the powers of soul & body, freeing them from that law of sin which naturally is in thy members, that by the power of that inward grace, thou mayest be able thenceforth to give up thy soul and body unto God, as servants of righteousness and holiness. Confess to him and say: O Lord other Lords besides thee have ruled over me, who have robbed me of all grace, peace, comfort, happiness, honour and liberty, long have I lived in grievous thraldom, miserably oppressed and straightened on every side, Satan, the world, the affections of sin have played the unmerciful tyrants over me, I have binwholy at their command, thinking speaking and doing every wicked thing they have suggested unto me, when I would do any good, evil is present with me and above me, and I am hedged with such a world of encumbrances, that I cannot tell which way to get out. Now Lord help me, break these my bonds, unloose these cords wherewith I am tied, free me from this straightness, and bring my soul out into a large place. Undo the works of of the Devil, restrain his power, destroy his kingdom, and utterly overthrow the dominion of sin within me, be thou my Lord and King, and do thou rule over me: let thy word command me, thy Spirit lead me, thy power incline me to all subjection unto thee. Bid me do what thou pleasest, and make me do it, forbid me what thou dislikest, and keep me from doing it, persuade me by fair means, and if stubborn force me by fowl, exercise over me all the authority of a Father, of a Master, of a King, of a God. I submit me to all and am content by any means to be over ruled, so I may become a faithful servant in thy house, and an obedient subject of thy kingdom. This my service is my freedom, this freedom is my happiness, and for me to be thus free and happy is thine honour. Now therefore take unto thee the glory of all, and except of my service who hast purchased my liberty: unto thee O Christ I owe my soul, much more my obedience, I yield thee both and all that I have or can do, take all, command all, protect, sanctify, and save all.  
FINIS.   
HOSEA. 4. 6. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest to me; seeing thou hast forgotten the law of thy God, I will also forget thy children. 
THese words contain a short declaration of the miserable estate of the Church of Israel in the days of the holy Prophet, when the people they were ignorant, the Priests they were negligent, both were grown monstrously wicked, and all were likely to be out of hand most severely punished.  
The parts of this verse are two.  
1 The sin and punishment of the people; their sin is ignorance, want of knowledge of God, his worship and service; their punishment is destruction, or cutting off; partly by temporal judgements the Sword, Pestilence, Famine and Captivity; which for their ignorance with other sins should come upon them; partly by spiritual and eternal judgements in their certain condemnation in Hell fire.  
[My people are destroyed for lack of knowledge.]  
2 The sins and punishment of the Priests who are in the next place particularly questioned as chief authors of that ignorance which was among the people: their sin is, that: They rejected knowledge and forgot the law of their God: The latter clause gives us the meaning of the former: The law that was prescribed unto the Priests the sons of Levi is expressed Deut. 33. 10. [They shall teach jacob thy judgements and Israel thy Law] & yet more fully, Ma●. 2. 7. [The Priests lips should preserve knowledge and they should seek the law at his mouth, for he is the messenger of the Lord of Hosts.] This than was the covenant that God had made with the sons of Levi; that besides the offering up of sacrifices for the people; he should provide for the instruction of the people in matters of religion: for which purpose they are enjoined. 1. To have the knowledge of Gods will for themselves, that the law of God might be sought at their mouth and knowledge preserved in their lips. 2. To be ready and careful to teach the same unto the people; so far as concerned their duty to know and practise. Now at this time these Priests had forgotten▪ i. e. broken the covenant of Levi; and transgressed the commandment which God of old had given to the Priesthood: being guilty of a double fault.  
1. Ignorance that they were not themselves men of knowledge, such as were skilful and learned in the understanding of the law able to inform others: but were as the pharisees and Scribes in after times, Blind leaders of the blind.  
2. Negligence that they took no care in teaching the poor ignorant people according as they were bound by their office: Both these faults are signified unto us when the Prophet saith [That the Priests had rejected knowledge,] meaning that they were ignorant themselves, and negligent towards others: They had no knowledge for their own part, or if any, yet they despised to teach it to others. A fault no way to be tolerated in such men: & therefore in the next place you have their punishment; which is conformable to their sin: They would not do their duty, God would discharge them of their office; they rejected knowledge with scorn and loathing of it, (so the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) God with as much disdain rejects them from being Priests unto him: They had forgotten God's law, God would likewise forget them and their posterity, leaving them without relief when their deserved shame and misery should come uponthem. Which fell out accordingly at the final destruction of the kingdom of Israel, when Priests and people fared alike and were all carried away into perpetual captivity; where they and their posterity remained ever.  
Doct. The words being thus in brief opened to you, out of them I commend to your observation this general point of instruction▪ viz.  
Ignorance in matters of religion be it in whomsoever is a hateful and dangerous sin.  
If it be in people 'tis naught, if in ministers 'tis much worse, in whomsoever it be 'tis a sin wherewith God is highly displeased and which he will one day severely punish. That the truth of this may appear unto you I shall endeavour to unfold unto you the Quality and Danger of this sin a little more at large: because as ignorance is a common fault, so men have a common opinion that it is a very small offence, scarce any at all, You will judge otherwise, If you will duly consider of it in these three respects.  

1. The nature of it.  
2. The causes of it.  
3. The effects of it.   
1. For the nature of it you must know that ignorance is a foul blemish of man's nature; a want of that perfection which should be in us, if matters were now with us, as when God created us, we were made after god's Image, and a singular part of that Image was our knowledge, and the most excellent part of our knowledge was the understanding of all divine matters touching God and goodness, so far forth as it was needful for us to understand them. Now nature itself that hath planted in every one an unmesurable desire of knowing much, leads us also to judge how incomparable an ornament it is, where it may be attained.  
When we think upon the infinite knowledge of God, or upon that excellent measure of knowledge in the Angels and blessed Saints departed, or in Adam in his innocence, none is so stupid, and dull as not to admire it in them and to wish for the like in himself, so far as he might be capable of it. In which case when we look back from them to ourselves, who can choose, but hang down his head for very shame and grief to see God, and these blessed creatures inhabiting in so glorious a brightness and light somnes whilst himself dwells in darkness compassed about with a black night of ignorance, error, and obscurity: He seeth as much difference between himself and them, as between him that travails by the clear sunshine and one that walks by a candle. Knowledge is like the sun in the world, or the eye in a man's face: nothing would be more rueful, and dismal than the world without the light of the sun, nor is any deformity in the face more notable than the want of an eye: And certainly there is nothing more ugly to behold, than that soul which is darkened in its understanding through blindness and ignorance, being destitute of the knowledge of God, of Christ, of grace, of Religion; the knowledge whereof is both light, and life unto the soul.  
2 In the next place let us consider the causes of man's ignorance, and they are two, both very bad according as the effect.  
1 The first is adam's sin from whose fall this natural corruption and weakness is derived unto us. He sinned, and we in him: both are punished among other great losses; with the loss of those glorious abilities of our understanding part. It had once a power and large capacity to comprehend all things both natural & divine: but at this time a very great weakness and dimness of sight is fallen upon it in discerning natural things: and for the knowledge of God and spiritual things it is grown even stark blind. Hence then is that first bond of ignorance which we may call natural and invincible. Natural, because every son of Adam brings it with him into the world by the course of his generation and birth: forasmuch as every one is borne weak-sighted with this infirmity and disability in his understanding. Therefore in infants there is more than ignorantia purae negationis: for being sinful, ignorance is a part of their original corruption, and so 'tis also, pravae dispositionis, they not only know not by reason of age; but are ill disposed to know by reason of the disability of their sinful nature. Again this ignorance is termed invincible or unavoidable, because the natural man always continues in it, and cannot by his own strength ever get out of it: but only by the help of God's spirit outwardly affording the the means of holy knowledge & inwardly enlightening the mind to understand them aright as the Apostle showeth. 2. Cor. 3. 18.  
2. Our own sin viz: wilful rebellion in neglecting and despising all holy means of knowledge: when means are not they seek not after them, when they be offered, they refuse them, or use them with all carelessness and disrespect: when men wink against the light, closing up their eyes that it may not shine it their hearts: when they will none of wisdom's instructions, 
job. 21. 14.  but stubbornly say to God, depart from us, for we desire not the knowledge of thy ways. Hence is that other kind of ignorance which we call, affected, a fouler fault by far then the former: when men know nothing and yet scorn to learn any thing: they will not hear, nor confer, nor read, nor pray, nor use any means to get knowledge, but are content to sit still in darkness, as the Egyptians were sometimes forced to do, not stirring one way or other. A miserable condition, but I shall tell you the reason of it: they abide in darkness, because they are loath to see and to be seen. Should they come abroad in the light, their manifold deformities and abominable corruptions would be discovered by the light of the word to their shame and grief: they should meet with many reproofs of their lewd courses, many persuasions to piety and obedience: all which they can by no means endure, it is death to them to hear of their faults, when they are resolved not to amend them: and they will be wilfully ignorant of that, which being once known would often trouble their consciences. This reason of man's wilful affected ignorance, Christ gives, joh. 3. 19 20. [Light came into the world, and men loved darkness rather than light, because their deeds were evil: for every man that evil doth, hates the light, neither cometh to the light lest his deeds should be reproved.] These are the causes of this ignorance, original corruption disabling us to know, actual stubborness and frowardness, making us unwilling to know: wherefore ignorance must needs be ill, that hath so ill causes, where the root is rottenness, you can look for no fruit but corruption.  
3. Come we in the third place to the effects of it & you shall see it is evil and hurtful in that regard also. The fruits of ignorance are two. 1. sin. 2. punishment. 1. sin. Ignorance is a sin itself and it is a cause of many sins: There be mother sins and this is one of them, a fruitful mother not of devotion, as blind Papists would have us believe, but of iniquity and impiety. An ignorant man is a wicked man; an ignorant Priest is a wicked Priest, an ignorant people a sinful people. 'tis plain by this very chapter. [There is no truth, nor mercy nor knowledge of God in the land] saith the prophet, ver. 1. What follows thence, why this [by swearing and lying, and killing, and stealing and committing adultery they break out and blood toucheth blood, vers. 2. Again, [Israel doth not know, my peopled th' not consider,] saith the Prophet Isaiah. Chapt. 1. v. 3. what of that they might yet be devout, and holy might they not? No: read the complaint that follows thereupon, ver. 3. [Ah sinful nation, a people laden with iniquity, a seed of evil doers, children that are corrupters, they have forsaken the Lord, they have provoked the holy one of Israel, they are gone away backward) see the fruits of ignorance whereby men become Apostates from God, wicked in themselves, & corrupters of others: for so it is, they that know no good themselves have yet knowledge enough to teach another to do evil▪ nor can this be otherwise: for as much as where the heart is evil the life willbe wicked. Now an ignorant person is devoide of grace. So saith the Apostle touching the Gentiles, that they were [strangers from the life of God through the ignorance that was in them, because of the blindness of their hearts, Eph. 4. ●8.) that is, they were destitute of all saving and quickening power of God's spirit, they had no grace, no faith, no fear; no love, no true affection to God or any spiritual goodness; they had neither care nor desire of that they knew not: whence ver. 19 follows immediately their lewd lives in that [being without sense (of goodness) they gave themselves unto wantonness, to work all uncleanness even with greediness.] For what will not a graceless ignorant man do, who knows not, but he may do any thing? He is blind and cannot choose but stumble at every block, dash himself against every post, tumble into every ditch: he is a ship without a Master that runs at adventure with any wind, upon any rock or shelf. It is Christ's comparison, joh. 12. 35. [He that walketh, in the dark knoweth not whether he goeth] and so is an ignorant man, he travels in the night: he cannot see his way before him, he misseth at every turning, he must leap hedge and ditch, and yet still the farther he goeth, the more he wanders. No good work he takes in hand but he fails strangely in the performance, in every course of his life he goeth astray through his great folly, and before he is aware runs upon a thousand snares and temptations, the Devil hath set for to take him. You see then ignorance is an occasion of many sins: but in particular let me give you warning of two special faults that ignorant men usually run into. 1 Inconstancy in religion whether it be in opinion or practice, for when men take upon them the profession of religion believing; and practising many things, but are not able to give an account of their faith, nor tell any sound reason why, upon what grounds, to what end they do such and such things: can it be expected, but that if these be strongly set upon and put to it indeed, they will be drawn without much ado to change their minds? We know what the Apostle speaks of those silly women, who were always learning, and yet never came to the knowledge of the truth: they were the fittest to become a prey unto false teachers and deceavers▪ who creeping into their houses & hearts, by cunning insinuations deluded them, and led them captive to any erroneous opinion or practice. 2. Tim. 3. 6. 7. Among us, my brethren, in these times we have to blame men as well as women for this fault. The intolerable ignorance of most is sufficient witness to all the world, that there are not a few whose religion is yet to choose, and for aught they know to the contrary, another may be as good as that which they profess for the present, they be Protestants in show, but they know as little what belongs to true religion as they do of Popery: They be no more able to distinguish between true religion and false, than an infant between the right hand and the left. And therefore if at any time a Priest, or jesuit, or other cunning Papist set upon them, they are strait way puzzled and staggered: they have nothing to answer in defence of their religion, but you shall see them presently fetch't over with fine words, and half persuaded to be of another opinion: yea did not civil respects & temporal inconveniences beat them off from popery more than the knowledge or hatred of such errors as papists maintain, there is nothing could keep them in that case from revolting unto their side.  
It is a needful point, my brethren, to be thought on by us, & that seriously, especially in these evil days, wherein Satan and his complices do on all hands assault the Church of God, seeking to swallow her up. Our brethren abroad are in sore affliction, yet they forsake not their God, le's pity them, and pray for them, that they may continue faithful even to the death, for ourselves at home, God he knows we are as sinful a people and have deserved as sharp a trial as our neighbour: let us pray still for the life and safety of our King, the peace of our Church, the welfare of our state, and let each one look to his own particular walking in the light, whilst we have the light getting knowledge and wisdom, & faith, & zeal, that we may stand fast in the profession of God's true religion, whatsoever danger may betide us. This of the first fault of ignorant men▪ The second follows.  
2 Security or senselessness in regard of sin or punishment An ignorant person knows not what it is to sin, and therefore dares commit it, he apprehends not what punishments belong to sin, and therefore he makes no scruple of them: he sees no danger before it comes: & so he fears it not: when punishment comes upon him he knows not why or from whom it comes, 'tis with him as with Ephraim, Host 7. 9 [Strangers have devoured his strength and he knows it not: yea grey hairs are here & there upon him, yet he knows not] many marks of God's anger are upon him, yet he knows & apprehends not by whom, or wherefore he is smitten. You shall have many a man pine away in his estate, unblessed and unthriving in all his businesses crossed with ungracious and disobedient Children, vexed with evil servants and unfaithful, troubled with an unquiet & discontented family, tormented with unjust suits in law, slandered in his good name by false reports raised of him, yea disquieted in his soul with griefs and fears: yet mark this man in all his vexations, & you see him sensible of nothing; but present pains: he thinks of nothing less than of God's hand and his own sin in all this: God smites him for his covetousness, uncleanness, profaneness, unbelief, Atheism; with the like notorious sins he lives in: but the ignorant wretch never considers of this, nor doth he any jot the more either turn to God that punisheth him, or from his sins for which he is punished: he toils & moiles, rides and runs up and down, tries now this way, then that, entreats one, bribe's another, after all complaints of his hard fortune and ill success in all his affairs. And yet see in the middle of all this trouble he sins as much as ever he did, he swears, he drinks, and consens his neighbour as much as ever, he is as irreligious as he was before, not any duty of religion performed by himself or with his family more than at another time? No; he keeps his old wont & ventures on still in his evil courses, hoping that times may change & matters amend one day. If he can but make any shift to escape the present smart; that is all that he looks after. Thus is the condition of many souls, who do evil, and are plagued yet do evil still: because they be besotted, & have not the wisdom to see their sin, or fear their punishment.  
Thus much of the first effect of ignorance viz sin, the second follows.  
2. Punishment: [my people perish] which is partly in this life, partly in that which is to come. In this life God often plagues them, and puts them to shame. This was one cause of the captivity of the jews as it is Esay. 5. 13. [therefore my people is gone into captiviy, because they had no knowledge]  
They seldom escape here: but hereafter they are sure to smart for it. Ignorance is the highway to hell: and ignorant men, though they cannot choose but wander, yet they cannot go so far wide as to miss hell. It is the Apostles sentence 2. Thess. 1. 8. Christ shall show himself [in flaming fire, rendering vengeance unto them who do not know God▪ etc.] God will be strange to them in that day, who are now strangers unto him. He will not know them then, who will none of his acquaintance now: they say to him, depart from us we will not know thee, he shall then say to them, depart from me, I know you not, they that know not Gods ways, shall never enter into his rest, they live and die without his fear & out of his favour. Those that are blind will certainly fall into the ditch, as it is Math. 15. 14. except God do in time open their eyes, to see the danger and prevent it.  
These things thus explained, before we come to make application of the point; it will not be amiss in our passage, to touch briefly upon two questions needful to be resolved. The first is.  
1 Whether ignorance of a man's duty, do in any sort excuse his not doing of it?  
To this I answer in brief: Ignorance in those things we are bound to know doth not excuse a fault committed by reason of it. The reason is manifest, because one sin cannot excuse another. Now in this case it is first a sin not to know our duty, because we were bound to know it: and then it is a sin not to do our duty, because we also ought to have done it. And though we are so far from being excused, that we are in a double fault, and deserve double blame, for being ignorant & disobedient; nevertheless this must be observed; that a sin committed through simple ignorance is not so great a fault as that which is committed through wilful ignorance or against knowledge. He that sins against his knowledge is a notorious and presumptuous offender and deserves severest punishment according to that of Christ. Luk. 12. 47. [That servant that knew his masters will and prepared not himself neither did according to his will, shall be beaten with many stripes] and also that of S. james c. 4. 16. 17. [To him that knoweth how to do well, and doth it not, to him it is sin] with a witness, a great sin greatly to be punished. Again he that sins out of wilful ignorance, because carelessly and stubbornly he neglects & contemns all means of knowledge that are afforded him, this man's fault is not a jot lessened but aggravated by his ignorance, nor, hath he any excuse in the world for his ill doing, who might if it had pleased him have known the way how to have done better. But now he that sins out of simple ignorance, where there is no froward, scornful, careless neglect of means of knowledge, this man's sin is somewhat less than the others, yet 'tis a sin still. This is manifest by that of our saviour Luke. 12. 48. [he that knew it not, yet did commit things worthy of stripes, he shall be beaten with few stripes] he shallbe beaten though he did it out of pure ignorance, yet but with few stripes, & that because he did it ignorantly. So Paul some what excuseth his pesecution of the Church, because 'twas done out of an ignorant zeal: but yet foral that he accounts of himself as he was, even at that time a very great sinner. (I was saith he a blasphemer, and a persecutor, and an oppressor: but I was received to mercy because I did it ignorantly through unbelief) 1. Tim. 13. And in like sort doth the Apostle Peter somewhat qualify that great sin of crucifying Christ the Lord of life: whereunto the common people and many of the rulers ignorantly consented, being misled and ill advised by the priests, Pharisees, & other malicious enemies of Christ. [And now, brethren, I know that through ignorance ye did it, as did also your governors] saith Peter to the jews. Acts. 3. 17. So much also our Saviour implies in that speech of his to the pharisees, who proudly arrogated to themselves all knowledge (If ye were blind ye should not have sin) had they indeed been simple and ignorant, their sin in persecuting Christ, & opposing the Gospel, had been much less heinous. (But now ye say, we see, therefore your sin remaineth) unexcusable, unpardonable whilst against their knowledge, they maliciously despise and his doctrine. john. 9 41. This of the first question; the opening whereof confutes the silliness of many ignorant men who think verily because they have no knowledge, that God will hold them excused for their good meaning sake.  
The second question is.  
2 What measure of holy knowledge is required of each one?  
For answer hereunto, you must put a difference between men's Abilities, and gifts of nature or grace: & also between men's callings and divers employments. For the first, all men are not alike qualified with inward abilities; There is not the same fastness of memory, quickness of apprehension, soundness of judgement in one, that is in another, nor have all the like benefit of outward helps in their education, for the perfecting of such good parts, as nature hath lent them. Now God deals equally, where he bestows much there he looks for much again; where he gives little, there he requires but little. He that naturally is slow of wit, dull of conceit, short of memory, weak in judgement, such a one would be pitied and lovingly helped forward so far in knowledge as his weakness will give leave. And men shall do ill to lay heavy burdens on those, to whom God hath given but weak shoulders to bear them. But when men can show wit enough in other matters, and have all abilities of mind to serve their turn in inferior employments, to apprehend, discourse, plot and contrrive matters as they list, and yet the same men, be dunces in all religious knowledge, they are inexcusable, and must answer for their unthankfulness, & misimployment of that talon, he hath given unto them. Thus there is a difference in regard of men's abilities: there is also a difference in respect of men's divers callings. God doth not require the same measure of honour or knowledge of a lay man, which he doth of a minister, of a plain man, & of a scholar, of a private person▪ and of a public governor. Here the rule is That God requires of every one so much knowledge, that he may know how in his place to carry himself in all wisdom and unblameablenesse. He may not come short, nor yet go beyond his bounds, but duly considering what belongs to his place, he must study to be throughly informed thereof, moreover this must be observed in general touching all men, of whatsoever calling or gift: that no man can attain to any such degree of knowledge, that he should therewith rest himself contented, & seek no farther; the wisest know but in part, & they may know more perfection is to be sought for, but it will never be had in this life, & therefore men must be still striving in the knowledge of God: scholars must study still, Ministers preach, people must hear still, all must grow richer in this treasure of spiritual wisdom. In a word no man must cease learning, till God give over teaching. And know this that the man, who bewails his ignorance, & daily searches after knowledge, in the use of good means, he shall gain this advantage, first the little knowledge which he hath shall do him much good, & then in due time, his stock shall increase according to that promise [too him that hath (& useth it well) shall be given (more) & he shall have abundance] Let thus much suffice to be spoken for the unfolding of the nature of this sin, Come we in the last place to make application of all unto our own use.  
1 The first use shall be for reprehension of ignorant persons, whose fault is here declared to be great, and their condition miserable: which notwithstanding, there are in the world many patrons of this sin, who both in opinion and practice defend this sin and approve it. I shall name unto you two sorts of them.  
1 Papists, who make a direct profession of this shameful sin: with them the best way for a man to do his duty is not to know it at all: and no devotion is comparable to that which is blind, nor any service like that which is beastly, and unreasonable. Let an ignorant Catholic that can read never a letter, nor understand scarce a fillable in the Creed, Lord's prayer, Ten commandments, or other part of his catechism, let him yet hold fast by his ghostly father's sleeve, do as he bids him, come to Church, and hear Latin service, read latin prayers, do he knows not what, yea any thing the Priest commands him, and then they'll warrant him cocksure, from falling into the ditch, be he never so blind. Let Paul find fault with zeal without knowledge. Rom. 10▪ 2. 3. 'tis no matter what he saith, they'll contradict him to his teeth, and tell us as they teach their people, that ignorance is the best mother of true Catholic devotion. In which impudency some have gone so far of late days, as to erect a new order of Friars, whose very rule, & profession was ignorance of all things except Christ, and the virgin Mary. It is not possible that all things, should have come to this pass amongst them, were there not knavery in the business. But the truth is this, Popery is one great part of the kingdom of darkness, and for the support hereof, it was needful to shut out the light, for fear of discovering their secret abominations. If their deeds were good why do they hate the light? If their opinions were sound, why are they afraid of Scripture? 'Tis self guiltiness breeds those fears and jealousies, and that Atheistical slander of God's word, that the Scriptures are obscure, that the reading of the bible will make men heretics. In short, the best construction we can make of their practices in this kind is, that they mistrust Popery would down, if people had but knowledge to see their villainies & errors: they see the credit of Priests & Fr●ers would down, who now be the only admired oracles of knowledge among their ignorant people, & which is more, those slow bellies, and evil beasts, see 'twould cost them much pains, and toil to bring their people to knowledge, after so long neglect of that course, wherefore they sit still, grow lazy and fat, whilst their people is well enough content to be untaught, & so to perish in their Ignorance, Idolatry, and Superstition.  
2 Protestants amongst whom we have a number which are papists in their practices, what ever they be in their opinions. Among us many there be that have left off to understand and do good as it is psal, 36. 3. men of ill lives, of ignorant minds, that out of carelessness or contempt profit not one jot, either in knowledge or obedience of the Gospel. This is a reigning sin that spreads far and wide over all quarters of the land, a kill sin that ●laies thousands of souls, which fall daily into the pit & snare, before they are aware that evil is toward them. 'Tis the grand factor for hell and that, wherein the devil hath ever laboured by deepest polices to keep men from knowledge; either that they might not have the means, or not profit by them, when they had them. What shall we say, my brethren, to the lamentable ignorance amongst people: shall we excuse it? 'tis not possible. For I demand in the Apostles wo●ds. Rom. 10. 18. [have they not all heard the Gospel? noe doubt the sound thereof hath gone through all the land●, and the words thereof unto the end of the earth] All means of knowledge have been plentiful amongst us, Preaching, Catechising, Printing, and all these for a long time, sixty years and upward, so that one would think now all might know the Lord from the greatest to the meanest: and if ever in any, now in our country mightbe fulfilled that of Habakkuk c. 2. 14 (the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea) If in any particular place means have been scant, and the people have had but little instruction, ill may they thrive with their idleness, by whose negligence God's people have perished for lack of knowledge. And if any such hear me, let them be entreated in the bowels of Christ jesus, to have more pity and compassion on the poor souls, which go astray, as sheep which have no shepherd. But, my brethren, you must know, that this excuse will not serve the turn, neither if ministers will not teach, we need not learn; No▪ if they will not, seek where thou mayst, and do not thou throw away thyself, because another is careless of thy safety. But of all what excuse will they have, who have been borne and bread up in parishes that have had preaching almost time out of mind. Here one would think in regard of time & means, men might be teachers rather than learners: but 'tis nothing so. Here also shall you meet with hundreds that had need be taught their very A. B. C. in matters of religion: 'tis no marvel to see children or young men ignorant, when you shall have old men 50. 60. yea 80 years old, whose grey hairs show that they have had time enough to learn more wit, yet in case to be set to school again for their admirable simplicity in the knowledge of religion. They'll scorn to be questioned, but do but get them in a good mood and talk with them about religion, ask them the meaning of the articles of faith, of the petitions in the Lord's prayer, or of other common points in Catechism, and mark their answers, you shall see them so shuffle and fumble, speak half words, and half sentences, so hack and hew at it, that you may almost swear they speak they know not what of matters out of their element: though they be the wisest and craftiest headed men in a parish, take them in other matters; yet in these things, you would think verily they were borne stark naturals and Idiots: they will sometimes shape you such strange, absurd, and unexpected answers to your questions that when a man cannot choose but pity them, he hath much a do to forbear laughing at them. Let me tell a story that I have heard from a reverend man out of the pulpit, a place where none should dare to tell a lie; of an old man above sixty, who lived and died in a parish, where there had been preaching almost all his time, & for the greatest part twice on the Lord's day, beside at extraordinary times. This man was a constant hearer as any might be, & seemed forward in the love of the word; on his death bed being questioned by a minister, touching his faith and hope in God: you will wonder to hear what answer he made: being demanded, what he thought of God, he answers that he was a good old man: & what of Christ, that he was a towardly young youth: and of his soul, that it was a great bone in his body, & what should become of his soul after he was dead, that if he had done well he should be put into a pleasant green meadow. These answers astonished those that were present to think how it were possible, for a man of good understanding, and one that in his days, had heard by the least two or three thousand sermons, yet on his death bed in serious manner thus to deliver his opinion in such main points of religion, which infants and sucklings should not be ignorant of. But, my brethren, be assured this man is not alone, there be many hundreds in his case, who come to Church and hair much, happily a hundred sermons and a half in a year: yet at years' end, are as much the better for all, as the pillars of the Church against which they lean, or the pews wherein they sit. A matter greatly to be lamented, and sharply reproved, that wise men, politic men, grave men, great men, rich men, men that carry the name of Christians, should yet be such very children in all godly knowledge. Wherefore in the next place let this be for exhortation.  
Use 2 1 To Ministers, that they would be careful to teach the people: if people perish for want of knowledge, shall ministers escape who are negligent in teaching? Be sure of it, both smart together, they for their ignorance, these for their negligence: such ministers have their doom in my text [because thou hast rejected knowledge, I will also reject thee.] The people shall indeed perish in their sins, but their blood &c: whose office it was to instruct, admonish, reprove, entreat, and by all means to turn the people from their evil ways. Oh that such men would be pleased to consider, that the best service they can do, the greatest honour they can attain unto, is to be faithful labourers in God's vineyard! What an honour and happiness is it to a man, to be made a common blessing unto all men round about him, to be eyes to the blind, legs to the lame, a mouth to the dumb, a staff to the feeble, a physician to the sick, a counsellor in hard cases, a watchman in danger, a captain in conflicts, so much and much more is a minister unto his people, if he do his duty as he ought. And unworthy they are of that office, who scorn to take the pains that belongs to it, or think it an easy, or small matter to save a soul from death. But happily I speak to them that hear me not: wherefore the next exhortation is.  
2 To people, that they would take notice in themselves of this foul sin to amend it. Some men are ignorant of this like men in the dark, thinking themselves fair, because they see not their own deformities; Come now then into the light; look on thyself, see what an ignorant wretch thou art, bewail it, repent of it, amend it. Be ashamed in yourselves, of that which you are ashamed of, when any man takes notice of it, blush at your ignorance, and hear what the spirit of God saith to you, Pro. ●. 22. (How long ye simple ones will ye love simplicity etc.) If a man call you fools and simple persons, you'll be angry with him, now God calls you so, be angry with yourselves, be ashamed of yourselves that God should still call you simple, scornful, foolish, because ignorant, disobedient men. Say now in thine own heart, how foolish, how brutish have I been? how like a beast, nay how much worse than a beast have I lived? The ox knoweth his owner, the ass his master's crib, but I have not known or considered aught; surely I have not in me the understanding of man: what folly and simplicity is this in me, to know any thing, but what I should know, God and his goodness, myself and my duty? How many sermons have I heard in vain? how often have I discouraged my minister making him weep and sigh in secret to see so little fruit of his ministry. Ignorant I was when he first came to the parish, & now after many years am ignorant still. I see young men yea little Children can give a better reason, yea answer more sound to points of Catechism than I can. Think thus with thyself, and then grow into resolution to take a new course, begin to do that which is never too late to be done, to know God, and which ways thou mayst worship and obey him, resolve to take all opportunities, to spare as many hours as thou canst for the purchasing of this heavenly wisdom. And lest that here also thou shouldst plead ignorance: that thou wouldst get knowledge if thou knewest which way, harken a little to some directions. The means whereby knowledge will be gotten are these.  
1 Hearing the word of God preached: this is the chief means whereunto you must give all diligent heed, God hath appointed it for this end, to the instruction of the ignorant, and it goes accompanied with his special blessings to that purpose. Wherefore sit not at home, lie not a bed, when thou shouldst be at Church: Come and come often, especially on the Lord's day, and in the week too when occasion serves; spare an hour for a sermon as well as two for a play, or a feast, idle chatting, or doing nothing. When thou comest to Church, come with a mind to learn, set thyself in good earnest to heed the Preacher, mark what doctrine he delivers, how he proves, how he applies it. Keep the point he speaks of in thy memory as he goes along, and if thou be short witted, help thyself with thy pen; gaze not, sleep not, talk not, think not of this and that business, fix thy eyes upon the Preacher, and thy thoughts upon his words, and be sure so to carry the matter that something may be gotten by an hour's discourse. But there is another thing to be thought on in the second place and that is.  
2 Meditation, a duty every way necessary after hearing: men think they have done enough, if they sit out the sermon and hearken attentively whilst the preacher is in speaking: but as soon as the preacher hath done, they have done too: they neither think, nor speak more of it, every man sorts himself with his friend and companion, and then in Church or Church-yard, or as they go home, an hundred idle questions be asked and answered about this man, and that, this business, and that, this bargain, or that, but not a word touching any thing they heard at Church: so that by the time they come home, the souls of the air have picked up all the seed, that lay scattered, and carelessly uncovered, the Sermon is quite fled and gone from their minds. Come to them and clap them on the shoulders, and say now for a wager where was the Preachers text, what remember you of the points he discoursed of; they can tell you no more what he said, than the man in the moon. My brethren, I beseech you take notice of this fault, and think of it, as that main cause, why there is so much preaching and hearing, and yet People do still remain as ignorant, as wicked as ever. Here's the cause, the Preacher doth his part, they will not do theirs, they hear the Sermon at Church and there they leave it, but never carry home any thing to make it their own by often meditating on it. Wherefore remember henceforth that a Sermon is but half heard, that is only heard from the preachers mouth. The greatest part is yet behind to be performed by thyself at home. Go home then, think of it as thou art in the way, think of it when thou art in thine house: take time to recall things to mind, do it with thy family, do it with thyself; in thy closet, upon thy bed, say such a sin was reproved to day, am I, have I been guilty of it? Such a duty was urged upon me, do I practise it or no? such a grace was commended unto me, have I such a grace? such a rule was prescribed me, do I follow it or not? If men would be persuaded to make trial of this course, thus to digest what they hear, they should find (as others have done) a plentiful increase of saving knowledge in a short time, whereas now they thrive not a jot, by their daily hearing many years together.  
3. Conference with those that are able to give us resolution in difficult cases: or with those that desire it from us, A point wherein men are generally defective. Observe all the discourse of men when they meet together, not the hundred part is touching religion: you shall have a table sometimes furnished with as choice men as meats, men of learning, judgement, and experience in all kinds, able much to benefit others that are present, by seasonable and fitting discourse. Yet 'tis strange to see two or three hours eaten up, and nothing spoken to any purpose, for which a man may say when he is gone, that he hath been the better for their company. As for ordinary meetings, 'tis so that it is scarce good manners, to move a question of divinity, for fear of marring all the mirth, if you do, you are like to answer yourself to your own question, they are presently mute as fishes, and have not a word to say. A great din there was before and much chat: but such a question is like a stone hurled in among a company of frogs, that make a fowl noise, but upon the fall thereof they are strait as still as may be. This is a fault, but not the greatest in this kind: we will not restrain conference to tables; there be other places, that are happily more fit, the ministers house, the learned man's study, hither people should resort to inquire and be resolved in points of knowledge, and practices that do concern them. But how long shall a Minister sit in his study, before any of his parish will trouble him about any such matters. Lawyers & Physicians are thronged with clients and patients at all hours, day and night, for advise about matters of body and estate: but who knocks at the ministers doors calling for his help for their souls; Sr tell me how shall I understand such a place of Scripture, make me to conceive such a point of Divinity, advise me how shall I get such a grace, avoid such a sin; such a temptation; what were I best to do in such a case of conscience. Ministers I am sure complaine much of the backwardness of people in this point, not that they love to be sought to, or look for a fee, but because they seek their people's good, and would gladly take all opportunities, to increase knowledge in them, whose ignorance they cannot but pity and commiserate. Wherefore my brethren, learn a point of wisdom, to take notice of all doubts, and when in reading or hearing thou meetest with any thing thou understan lest not, keep it in mind till thou mayst have a fit occasion to get a resolution. Where ever thou comest be not ashamed to minister occasion of good discourses, that others may be the better for thee, and thou for them before ye part.  
4 Private reading of the Scriptures, and other books tending to Godly instructions. A course if duly observed that would bring a great deal of knowledge, especially in this our age, where the press is as fruitful in good books as the pulpit is of good Sermons. No book of Scripture but you have the exposition of some learned man upon it, no point of divinity, but you shall find it largely & plainly handled in some treatise or other. A great blessing to this age, if men would be wise to make use of it, but the truth is, men have as little regard of printing as they have of preaching. Look to the ordinary sort of people; they do not read scarce one Chapter of the bible in a week, I may say in a year, so ignorant, that they can hardly find the book whence the preacher takes his text, or how to distinguish between Apocrypha and Canonical Scripture. How many are there of good sort & fashion that have read much, and many great volumes, which yet cannot say at eighty years old, that in all their life they have read ov●r the Bible. A book that is none of the biggest, but is of all the best. What can we pretend for this monstrous negligence? canst thou not read? blame thy friends and parents for the time thou wast a Child; since that blame thy own folly. Any one may learn to read, that hath wit to learn any thing. But thou hast no money to buy books: what? hast thou money to spend in a tavern, to play away at Cards & Dice, to buy lace and needless superfluities of apparel, and hast thou not money to buy a Bible; or any other good Book? for shame say not so. But I have no time to read; for any thing else time enough, to do nothing, to lie a bed till noon, to sit two or three hours at dinner or supper, to go to such a friend and there spend half a day, to such a friend and there spend another, to do any chare that comes in extraordinarily. Away with those excuses; 'tis certain, my brethren, there is no calling be it of never so much employment, but of twenty four hours, they may if they list spare two at the least for religious employments: yea more if they be wise and thrifty of their time. But I cannot buy all books, nor read all; nor would any man have thee do so: but buy some, read some, canst thou not tell which are best and most profitable? then ask counsel of the skilful, that are able to advise thee. But learning is a hard matter, and 'tis not for plain folk to understand the Bible. No; is it not? Then God is too blame that hath written a word for the instruction of all, which yet none but scholars should understand: but know this is nothing but an excuse for thy slothfulness, learning is hard, because thou art unwilling to learn: otherwise the spirit of God hath testified that knowledge is plain, and easy to him that will understand. And do but try, taking but that pains in the study of religion, which thou dost in many needless employments: and experience shall tell thee, that wisdom is to be found of all that do seek her. And yet my brethren because the well is deep, and you may plead, that you have not wherewith to draw: let me tell you in the last place of one means more to get knowledge, which blesseth all the forenamed helps, and that is.  
5 Prayers unto God, that he would give thee an understanding heart, to know the mysteries of salvation, that he would open thine eyes, to see the wonders of his law. That light which is in thee must come down from the father of lights, and unless still thou mean to sit in darkness, thou must have recourse unto God, praying him that he would shine into thy hart to give thee the light of the knowledge of the glory of God in the face of jesus Christ. And remember this that he who seeks for the knowledge of matters of religion, by the strength of his own wit and other natural parts, without humble and faithful supplications for God's assistance in this behalf; such a man is in danger to be misled into many erroneous and heretical opinions: for if in any thing, much more in the matters of religion is that most true: he that is a scholar unto his own reason, hath certainly a fool to his master. Wherefore we are to put on an humble and sober mind, entreating his direction, & submitting our reason to his wisdom.  
Now my brethren do these things and prosper, have an ear open to hear the word, a heart ready to meditate on it, a tongue seasonably to talk of it, an eye diligent to read it, and with all these join hearty prayer, that thou mayest understand it aright; and then be thriving and successful in holy knowledge: though thy talent be as yet but small; yet follow this course, and after a very little pains and patience, thou shalt see for certain, that this traffic will return thee ten for one, even a large increase of all spiritual knowledge. The gain whereof shall bring much glory, to that thy heavenly master that set thee on work, and to thee his good and faithful servant, a bountiful reward for thy labour.  
FINIS.   
HEB. 3. 12. 13. Take heed lest there be in any of you an evil heart of unbelief, in departing from the living God, etc. 
THE words contain in them a serious exhortation to perseverance in the profession of the Gospel of Christ. The occasion is from the Comparison which the Apostle makes between Moses and Christ, and between the Church of the jews, and of the Gentiles under Christ; Moses and Christ agreeing, in that both are faithful to him that appointed them in the execution of their office: but they differ, in that Moses is but a servant in the house of God, Christ is the son, Moses governed as a delegated officer, Christ rules as a sovereign Lord of the Church, the house which himself hath built, having purchased it with his blood, reared it up with his spirit, preserving it by his power, therefore he is justly Lord of it as of his own, and so he hath the pre-eminence above Moses. The Church under Moses and under Christ, what ever difference there be in other matters, yet in this they are in one, and the same condition, that as there reverence was required unto Moses, so now obedience is required unto Christ. It was to no purpose for the jews to plead they were Moses disciples, the peculiar people of God, chosen of him, graced by him with so many favours, if yet in the mean time they hardened their hearts, and would not hear God's voice; but provoked him by their Idolatries, murmurings, & other disobediences, tempted him through Infidelity, and despised his word, and marvellous wonders wrought among them. In this case no privilege could help them, they shall surely smart for their disobedience, and if God may be believed upon his oath they have displeased him so much, that they shall never enter into his rest. The very same thing the Apostle applies unto Christians, they are the Church of Christ, members of the body of Christ, partakers of his benefits, and graces, but it is upon this condition that they show themselves faithful in the obedience of the gospel of Christ, [His house we are (saith the Apostle, ver. 6.) if we hold fast the confidence of rejoicing of the hope firm unto the end] perseverance and faithfulness is that which makes men true members of the Church of Christ, whether jewish, or Christian: If the jews be unbelieving and rebellious, they come short of the land of Canaan in the type and substance too; If the Christians be like them in their sin, their punishment is the same, & they are excluded also from the heavenly rest of the people of God. Wherefore the Apostle in the next Chapter presseth this exhortation vehemently. That these Hebrews to whom he writes should carefully look to themselves, that they were not as their Fathers of old, unfaithful and disobedient in their profession thereof, lest they become also like to their Fathers deprived of all benefit from promise in Christ. Take heed therefore Brethren (saith he) that there be not, etc. This is the occasion.  
The parts of the words are two.  
1 An Admonition, to take heed of Apostasy, or backesliding from religion, which is here described. 1. by ' its nature, it is a departing from the living God, the fountain of all goodness. 2. by ' its cause, that is, an evil heart of unbelief, a wicked mind that believes not God's word. This admonition is directed in common to all the Hebrews that professed, the faith, because among a multitude, many are Hypocrites, and those that are sound hearted had need to be put in mind, and admonished of their frailty. Wherefore the Apostle saith, Take heed lest there be in any of you an evil heart, etc.  
2 A Remedy, to prevent Apostasy, that is expressed, ver. 13. viz. mutual exhortation to constancy in Godliness. [But exhort one another] Ministers the people, and the people him, and themselves mutually. This duty is amplified. 1. By the properties: it must be frequent, daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even every day, upon all set occasions, it must be constant, holding on till the end of this life, [While it is called to day] i. e. so long as grace is offered and danger to be feared, which is, till our lives be at an end, so long are often exhortations needful to uphold men in their constancy in religion. 2. urged from the danger that comes by the neglect of it, that is hardness of heart, [lest any of you be hardened,] the cause whereof is the beguiling nature of sin [through the deceitfulness of sin] which by degrees steals away the heart from God, and settles it in the obstinate practice of impiety.  
Doct. You have the words and the plain meaning: I come to some instructions for our practice; the first is this. That, Infidelity is the cause of Apostasy from Religion.  
Infidelity is that which keeps men from entering into the Church of God, and it is that which throws them out again when they are entered. The jews to whom the Apostle writes, some of them had resisted the Gospel, and put it from them by unbelief, others had embraced it, whom the Apostle here calls brethren, and before, ver. 1. Holy brethren partakers of the heavenly calling in charity, so styling them, who in visible profession had received and followed the doctrine of the gospel. These the Apostle exhorts to sincerity and faithfulness, warning them to take heed, that there be not a Canker at the root, that would in time destroy the whole tree with his fruits, namely, an unbelieving heart that would in time destroy the whole tree with his fruits, that would in time make them Apostates from the religion of Christ, which for the present they professed.  
The doctrine than is plainly afforded by the text; we shall endeavour to make it plain unto you, 1. by expounding the terms of it. 2. by showing the reason why one follows of another.  
1 By Apostasy [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] for the word is meant a departing or going away from that which we formerly stood to, and followed: for the matter, we understand hereby in short, the forsaking of true religion in the doctrine of it, or in the practice: for it must be noted that men become backsliders from religion two ways.  
1 By leaving the truth of doctrine and giving heed to lies, contrary to what is revealed in the word: when men fall into Atheism, and make a jest of religion: or run to judaism from the Gospel to the Law; a point, wherein the Hebrews were apt to be seduced by false teachers zealous of the Law, or when men slip into any Heresy overthrowing the faith, or those that cannot relish the water of life, but drink deep of the wine of fornication the empoisoned doctrine of Antichrist, such forsake the fellowship of the Saints, go from God and his Church, leap out of the Ark into perdition.  
2 By leaving the practice of religion, and godliness, when men profess their assent unto the truth of the Articles of Faith, and so retain the form of godliness, but deny the power of it, being disobedient and wicked in their lives, when men keep their faith and have lost their conscience; They could sometimes have said and have done too, but now they can talk, hear & study about religion: But while their ears, tongues, and brains are busied, their hearts and their hands are idle. Both these are Apostates from God equally & alike, there is not the dust of the balance to boot between the worth of a true believer, and a false believer if both be wicked livers. An honest Infidel will hold weight with a wicked Christian. And a sober Papist is as good as a drunken Protestant; nay better, Inasmuch as it is better to glorify God what way soever though in a false faith, then to dishonour his holy name wherewith we are called by an unholy conversation, yea so foul a corruption of so holy a profession must needs much more shame his life, making it ten times more odious to others and damnable in itself. Wherefore Heresy in opinions and wickedness in practice, both fall under this term of Apostasy from religion. And as he hath no religion at all that denieth the verity of divine Doctrine, so, he hath no religion to any purpose that holds the truth, but denieth obedience to it. For what saith St james [If any among you seemeth to be religious and bridleth not his tongue, but deceiveth his own heart this man's religion is in vain. jam. 1. 26.] He reads us a lesson in the next words, which men in his time, and likewise now will hardly learn, viz. That true religion stands in the practice of a holy life, as well as profession of divine truths [pure religion and undefiled before God and the Father is this, to visit the fatherless & widow in their afflictions, and to keep himself unspotted of the world ver. 27.] Wherefore they are Apostates from religion that relinquish either the doctrine or the practice of religion.  
This of the first term, in the next place by Infidelity or unbelief, we mean a withdrawing of our hearts from resting wholly upon the truth of God's word; now in the word two things are proposed unto us to be believed.  
1 All manner of doctrines or Articles of religion to be firmly believed and mainetained, against all Heresies and false doctrines.  
2 All sorts of Commandments, threatenings, and promises tending to the direction of our practice, which we are to believe and embrace against all counsels, terrors, or allurements whatsoever, tending to draw us from obedience in our lives. Both these are the objects of true faith whereby men yield assent unto all doctrines, commandments, threatenings, promises of God, not only as true and good in themselves, but as better and truer than any thing in the world that can be set against them, whence in all persuasion unto error, in all temptation unto vice, true faith resting itself on the word of God wins the victory, and overcomes the world: But where this is wanting, an easy way is left to all Heresies, and impiety, etc. Thus for the explication of the terms of this proposition: let us see  
2 The connexion of them together, how Apostasy springs from Infidelity: The reason is, because there is no other grace, that hath the proper office and power, to uphold a man in the constant embracing of all holy duties, and constant practice of all good works, but only faith; and therefore where that is not, men must needs fall away from both.  
That such is the force and use of true faith, you shall see by considering the objects of it.  
1 All divine truths to be held and professed in matter of Religion, which are above our natural and corrupt reason; and therefore unless our understanding be by a true faith captivated unto the obedience of Christ, that we can resign up our own wits to be ruled by God's wisdom, and rest ourselves only upon the true word of God, it is not possible, that ever we should find sure footing, where, and in what certain truth to rest ourselves, but shall always be as those Children spoken of, Ephes. 4. 14. of weak and unsettled minds, easily persuaded to believe any thing, being like small barks without sufficient balance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tossed up and down upon the waves like a feather, and driven this way and that way with every wind of false Doctrine, raised up by our own foolish fancies, or by the device and craftiness of men lying in wait to delude us.  
2 All commandments of God touching our holy practices, together with all the threatenings, if we do not obey, and promises if we do. Now these things are partly contrary to our corrupt nature and vile affections, which cannot subject themselves to God's law, partly they are beyond the reach and desire of our sensual and worldly minds which see no great matter to be loved and feared, in whatsoever God threateneth or promiseth. God's law is holy but we are not so, God's promises are spiritual, but we are carnal, led by sensuality, placing our affections on things that are in present view, and therefore naturally every man from the womb is adverse, and backward from doing that which God commandeth, or believing what he promiseth or threateneth. Now than what can uphold a man in his obedience to God's law, and dependence upon God's promises? It is only a true faith, which apprehending truly the authority and high sovereignty which God hath in commanding us, and together therewith beholding the excellent holiness and goodness of his commandments, makes the heart stoop unto obedience, be it never so irksome unto itself. Again when faith apprehends the immutableness of God in his word, when it seeth the preciousness of the promises of mercy with their certainty, when it seeth the terribleness of its threats together with the unavoideable accomplishment of them upon obstinate men. Here now the heart rests itself as on an anchor sure and steadfast: it is filled with a constant fear to offend, because it knows punishment is not to be escaped, it is filled with continual joy in its obedience, because it abides assured of the reward. But where this support of faith is wanting, all obedience presently falls to pieces, then if God command or forbid us any thing, we begin to take advise whether it be good to obey yea, or no, we fall to ask council of Satan, of ourselves, of other men as bad as ourselves. If they say no, there is our resolution too, God must look him out other servants; we are not for his turn. If Satan tempt us strongly, if our affection's rage when they are crossed, if men frown or fawn upon us, we are quickly turned out of the way, and our purposes of obedience, are all dashed in a moment. Let God and his Ministers threaten never so much, we then think within ourselves that threatened men live longest, & such angry words break no bones, let God promise never so fair, we can begin to smile secretly in our hearts, and think they are but fair words, that make none but fools fain. Indeed if the world threaten or promise, we think there is something in an arm of flesh that may do us hurt or good; but when faith is fled certain close Atheistical imaginations begin to fasten upon the mind concerning God and religion, as if religion were but a pretty politic compliment, & that God is one who will do neither good nor evil, and that we have no great cause to fear or trust him. We see then my brethren, how plain a downfall there is from Infidelity to Apostasy, from God and all goodness: when men want faith by the light whereof their blind reason might be guided, by the power whereof their disordered hearts might be kept in compass, they strait run madly into all wicked opinions and mischievous practices. Most true is that of Saint james, Chap. 1. ver. 8. [A double minded man is unstable in all his ways.] A double minded man, that is, an unbelieving person, whose faith and opinion stands upon terms of indifferency & probability, he is in utramque partem on both sides, or between both, in neither; his opinions in matters of religion are variable according to seasons and occasions, he holds much of his religion by the copy of m●ns countenances, much of it by permission of his lusts with manifold reservations and provisoes, that it shallbe lawful for him in such and such cases to do or believe otherwise then for the present he doth, when men are thus of double minds who resolve upon both sides, and so resolve upon neither; who cast about in their thoughts and say, I believe this but it may be 'tis otherwise, I do this, but what if I do it not; what if I do the contrary: when men's minds look thus a squint on two things at once they must needs be unstable in their ways: If saving faith in the truth of God do not establish the heart in a full reliance upon God only, it is impossible but that a man should be of a wavering and movable temper, unstable in his opinions, unsettled in his practices (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) like a man that stands upon one leg, easily overturned, like a bowl on a smooth table, that's pushed aside with the least touch of a finger; whereas the true believer founded and established in the faith is one of those living stones, which St Peter speaketh of, 1. Pet. 2. 5. which are squared and surely placed upon the foundation, thereupon resting unmoveable.  
Thus much for the opening of this point sufficiently for our use, as that which needs practise more than proof. The uses I shall commend unto you shallbe no other than those which are made already to our hand in the text.  
Use 1 The first use shallbe for exhortation, that we be now admonished of this matter: what the Apostle speaks to these Hebrews, the same I say unto you, Beloved, Take he●d brethren lest there be in any of you an evil heart of unbelief, in departing from the living God. Be well advised, look well about you, it is a matter of greatest moment, hereupon depends your constancy in religion, and upon that depends your happiness in heaven. My trust is this exhortation will not be slighted by you, if you will a little consider seriously of these motives, that may stir you up to this diligent caution. I will name but two things, which the Apostle also in this place gives us notice of.  
1 The easiness to fall into this evil of unbelief and Apostasy: the Apostle in this and the next chapter is very vehement, in admonishing the hebrews of this danger. And good reason, seeing it is a matter not easily heeded without good forewarning. We easily deceive ourselves in this matter through the wickedness and guile of our own hearts, many times vainly imagining our hearts to be good and faithful, when indeed they be evil hearts of unbelief. This is a piece of cunning which they are not to learn: viz. to beguile us with counterfeit graces instead of currant. But that which deceives men chiefly in this business, is this; that because we live in one common society of the church, therefore we dream of a community of faith and salvation. What mean else those careless thoughts and speeches of many? I thank God I have a strong faith and have had ever; I am a Christian, a Protestant baptised, and bred up in the true faith of Christ jesus, I frequent good exercises, I live as most men do, &c: whence they think this is sufficient, and that now there is no danger of miscarrying. Men take up their religion as they do fashions, what most men have they must have also; most men speak well of religion, great men countenance it, a religious King loves & defends it, and it is the fashion to be a Protestant, and therefore they will be so, lest they be singular: As virtues be not disliked when they grow common (which is seldom) men will seem at least to love them. My Brethren, we abhor Popery, and yet can be content to do as Papists do; viz: to take up our religion upon trust. If it be not so, whence then is the ignorance, the ungodliness of so many in our Churches; multitudes there be of men, who know not but that another religion may be as good as that which they profess, and for aught themselves or any body else can tell, be as ready to leave as to keep what they have. Our adversaries see this, and stick not to triumph at this our weakness, that we may have Churches full of people, but empty of sound Protestants: They will tell us in their books, that a great part that are on our sides, have no other motives to hold them here, but only because they have been so borne and b●edd, and received their religion as they do their inheritance, by descent and custom of the Country; men whom decrees of Parliament and fear of laws keep with us rather than any certain knowledge of the truth of our religion by the Scripture. It is a shame that we are not able to confute such shameful imputations. To say it is worse, with our adversaries, whose chief policy to keep simple souls within the pale of their Church is ignorance, and fear of the Inquisition, this may stop their mouths, but it helps not us, we may see and pity the miserable estate of most, who if they be examined by a Minister touching their faith, will make him blush and bless himself to see their ignorance; But if such fall into the hand of a Priest or jesuit to try them a little, they will soon strain at their religion. Is it not strange that they should be men that profess it, and that forwardly too sometimes, who yet are not able to maintain i●? How soon think you will such blasts as these be shaken, with every blast and torn up out of our Church, when they have taken no deeper root in the faith; especially if temporal respects should meet together with Sophistical arguments, and turn them aside from the purity of the Gospel. But these are not all that deceive themselves: not only ignorant persons, but those that have knowledge and live ungodly, run into the same errors, and danger, men that are liars, swearers, adulterers, oppressors, voluptuous persons, yea scoffers at true piety will be accounted men that love religion, and such as will stand to defend it if need be. But they are not aware that there is in them an evil heart that will deceive them: may we think that such men whose end is to live loosely will much deliberate in what religion to do it? un less they think the name of a Protestant will be enough to save a libertine, what avails it whether they believe well or ill, when they are resolved to live wickedly. Such ignorant and vicious persons as these (and these take up a great part of our Companies) such as these they be that ●unne upon religion at all adventures taking that which is next before them, never labouring after that faith & knowledge which should be able to endure the trial. So easy a matter is it for men that live in a true Church to fall into the errors of the jews Luk 3. 8. (we have Abraham to our father) and therefore we must needs do well, and God must even do miracles, and make men of stones if any be saved but they; so now we live in a reformed Church, purged with doctrine and discipline, blest with religious Princes, with faithful Ministers, with peace in the days of others troubles, and with miraculous deliverances: And be these privileges enough to win our love to religion, and our constancy in the defending of it? Ye● truly they be, if well used, and let them perish for ever that would seek to rob us of so great blessings by any malicious forces or crafts.  
But my Brethren, external privileges must not deceive us, we must look every one to himself that we be not unreformed persons in a reformed Church, ignorant in so great light of doctrine, disordered under goodness of discipline, men disobedient to Prince and Priest, luxurious in our peace, secure and unthankful after our deliverances. If we be so, all is not well with us, whatsoever we may boast and imagine: there is a root of bitterness within our vnbeleiuing hearts, which in time will spring up into the gall and wormwood of Apostasy from God and his Gospel.  
This is the first motive.  
The 2 motive to make us heedful, is the great evil and danger of Apostasy and infidelity. An vnbeleiuing heart is an evil heart, a sinful and wicked heart, a heart unteachable and untractable, the word works not on it, mercy cannot persuade it, judgements cannot break it, all means of favour are in vain applied to make it yield: as we have a sufficient example of the jews alleged in this Chapter, with whom God's word, and great works prevailed nothing, because of their unbelief. Thus it is evil in itself, it is evil also in its effects, because it breeds a forsaking of God, the very worst of all evils in the world which the Apostle amplifies calling it Apostasy, a departing from the living God. This attribute compriseth all the rest, & more to us than all the rest, not only what God is in himself, but what he is unto the creatures, namely the author of their life & being, & so the fountain of their happiness and welfare. He therefore that forsakes God, leaves the wellspring of living waters to drink puddle out of a broken Cistern, he leaves the Sun to warm himself at a candle, and departs from life, to go into death: God is truth and light, and they that go from him run into darkness and error, in him only is peace and happiness, without him there's nothing but woe and misery: [They forsake their own mercy, that trust in lying vanities] jonah. 3. 8. being taught by his own experience; he that flies away from God's presence to go to Tharsis, thinking there to be in safety he shallbe deceived in his expectation, the winds will not blow favourably upon such a runagate, the seas will not brook the ship that bears him, safety he finds none, but when we least looked for it in the belly of a fish, and that neither until he had returned unto God, whom he had forsaken, by prayer and promise of obedience. Men and Angels and all creatures are but lying vanities deceiving the hope of them that seek unto them for help, when their aid is only sought after and God forsaken, they then lead us into sin and misery, and there leave us. Wherefore miserable is the case of Apostates, who turn their backs to religion and sanctity of life, in as much as these things cannot be left, but God must be forsaken too. There is indeed an imagination amongst them, that God will be a friend unto them in all religions, and in all practices whatsoever. But this is but a Turkish dream; No, he that departs from faith and obedience, departs also from the living God. And whosoever so forsakes God, let him also be sure God will forsake him, than which no greater misery can betide a creature.  
You see, Beloved, what just cause we have to enforce this exhortation upon ourselves. Take heed etc. It is easy yet most dangerous to be deceived herein, wherefore now bethink yourselves, try your hearts in an unpartial examination of them, whether they be sound in the faith yea, or no; now that ye may not wander in this search, fasten your meditations upon these two particulars. 1. Look to thy knowledge, see upon what grounds thy faith in God and profession in religion is built. Stands thy faith in the wisdom of men, & believest thou because of their saying? is it founded upon the custom of the country, & of thine own education, upon the authority of laws and good liking of men that establish and maintain the religion thou professest: if this be the ground work of thy faith, thou buildest upon the sand. Hast thou no sound knowledge of religion thyself? Art thou unable to justify thy faith by the Scriptures? Is not thy conscience convinced by sure proof that the religion which thou professest is the very truth of God? If so, know then for a certain that there is an evil heart within thee, that will betray thee to Apostasy in the time of trouble. Shall a man think thou wilt stand to that which thou knowest not throughly: when arguments, threatenings, persuasions, and fair promises shall assault thee? Will such sleight imaginations as these endure the stake when all that thou canst say for thyself is, I think so, men say so, I have been taught so, by such and such Ministers, other men are of that opinion, I never heard to the contrary? And will such slender, and ill grounded conceits as these in matter of religion uphold thy heart in a constant resolution to stand for the maintenance of the faith? will these arm thee with courage against the point of the sword, the heat of the fire, the teeth of the beast, the force of torments, loss of friends, of country, of life for Christ's sake? Be assured that if thy religion rest upon such props as these, that it will fall upon the dust, when peace, credit, and other temporal respects which are now the main undersetters of it, shallbe removed, and the whole weight of it shall lean upon such a broken reed.  
2 Look to thy practice, whereby thou shalt best discover what thy heart is. Is the practice of thy religion entire, fair, universal, equally respecting all the commandments, so that thou studiest to thy power to walk before God in uprightness, and to please him in all things? Art thou the same man in private, that thou art in public, in thy closet and in thy parlour, in the Church, and in the market, in thy life and in the pulpit? Is thy carriage even and smooth, do thy holiness towards God, thy righteousness towards men, thy sobriety towards thyself keep pace together, & go hand in hand? Art thou a faithful Minister, a just Magistrate, an honest tradesman as well as thou pretendest to be a Christian? If thou canst say yea, & that truly, there's hope of such a one, that what ever may befall him, he will not start back nor deal unfaithfully in the covenant he hath made with God, but that his faithfulness and uprightness shall preserve him from backsliding. But, Beloved, if ye serve God with reservations and secret dispensations, picking and choosing according as it fits your own humonrs, doing this thing, disobeying that; If ye trust God in some promises, mistrust him in others, fear him in some threatenings, despise him in others, then know, all is not well within; for there is within an evil heart of unbelief, and religion will gain but little credit, by your constancy in the professing of it. He that shuffles and cuts and chokes his conscience by shifts of wit, stifles in him the good motions of grace, nourisheth in him some wicked affection or other, and lives in the practice of some secret abomination: He that can stumble at a straw, and leap over a block, strain at a ceremony and neglect the substance of righteousness, and judgement, and the fear of God, he that is forward in such matters as gain applause, making the show of his religion his reputation, but in the mean time where there's no notice taken of him, he lives loosely, intemperately, and unconscionably: Let not such a one deceive himself, it is certain his heart is naught and unfaithful, and when God & his religion have most need of him such a false friend will fail them both. He that hath already denied the power of Godliness, will it be any wonder if afterwards he deny the form of it? one sin lived in without repentance is enough to pull a man to hell, and will it not be enough to popery, or any other heresy? He that will not leave his sin for his religions sake, will easily be persuaded to leave his religion for his sin's sake; he that will not at God's command or entreaty be brought in any hand to put to death the body of sin, to relinquish any of his pleasing and profitable lusts, & lewd practices, is this man in case to put to death himself in the defence of God's truth, for love thereof to forsake the world and himself too, to part with so much that could not part with so little? He that is already a secret enemy to religion and devotion, will in time prove an open pesecutor of both. He that can despise and in heart deride a protestant minister is in fair forwardness to like well of a Popish Priest. In a word he that hath bid farewell to piety to day, it is an even lay but he may be driven to take leave of his religion to morrow. When once the conscience can swallow down wicked practices, it will soon digest wicked opinions: when once the ship leaks, the lading is in danger both to sink or swim together, neither is it possible that a pure faith can be preserved in an impure conscience.  
Now (my Brethren) let every one of us cause our hearts to pass under this trial & censure, and so we shall see what we have to trust to, & what religion hath to trust to us. Let us go upon sure grounds, care we that our knowledge of religion be distinct, and certain, that our practice of it be sincere, free from Hypocrisy, & so we shall give good proof of our faithfulness for the present, and our perseverance for the time to come. Be not slack to go about this search, and be sure to do it throughly, delays are dangerous when the the disease is mortal, and to cure by halves is not to cure at al. Secret infidelity is like hereditary diseases, or like bruises taken in youth if they be not looked to in time, & throughly cured they will certainly kill at last.  
A gangrene kills when it gets to the heart, and what will that do that is bred in the heart? Inward diseases are ever dangerous; but when they have seized upon the heart the fountain of life they prove deadly.  
Take then heed of an evil heart poisoned with unbelief; and as you love the credit of religion, the favour of God, the happiness of your souls, look to it betimes to purge forth of you such a venomous humour.  
And now for an Antidote against this infection hearken in the next place to the second use.  
Use 2 The second use is of direction unto a remedy against unbelief, and Apostasy, do that which the Apostle here exhorts you to [Exhort one another daily, while it is called to day.]  
FINIS.   
EXOD. 34. 23. 24. 
23 Thrice in the year shall all your men Children appear before the Lord God, the God of Israel.  
24 For I will cast out the Nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the Lord thy God thrice in the year.  
IN these words we have two parts to be observed. 1. A Precept. 2. A Promise. The precept is a levitical injunction touching certain times of Solemn worship to be performed to God by the Israelitish nation, in the 23. ve. More distinctly we have in it three circumstances to be observed.  
1 The time when this service was to be performed, that was [thrice in the year] namely at 3. very solemn Feasts, which were these.  
1 The Feast of the Passeover or unleavenedbread, because during the Feast for seven days they might have no leavenedbread in all their dwellings. This Feast the whole Nation was to keep at the Tabernacle where ever it should be set up: where after they had Sacrificed the Paschall Lamb in the Evening, they were to return on the morrow to their habitations as it is Deut. 16. 7. This Feast was kept on the 4th day of the first month, in memory of their deliverance out of Egypt, & in Egypt from the slaying Angel, and in type of Christ that saves us from the wrath to come.  
2 The Feast of Pentecost, or of weeks, which was kept seven complete weeks after the Passeover; or beginning the account at ripe Harvest when they put the sickle to the Corn; fifty days after they were to appear before God with an oblation of the first fruits, as it is Deut. 16. 9 Leu. 23. 15. etc. This Feast was kept in memory of the Law given at Mount Sinai, fifty days after the departure of the Children of Israel out of Egypt.  
3 The Feast of the Tabernacles, kept on the fifteenth day of the seaventh Month, for seven days together after the gathering in of Harvest and Vintage, Leu. 23. 33. etc. At which time the Children of Israel that were Israelites borne were to dwell in Booths made of the boughs of thick and broad leaved trees, leaving their houses; In memory that they dwelled in Tents or Booths for many years in the wilderness, as it is verse 42. 43. of that place. These were the three solemn Feasts of the year wherein all the Males were to appear before the Lord, as we have this precept explained by another precept, Deut. 16. 16. Exod. 23. 14. etc. wherein these Feasts are mentioned. This is the first Circumstance of the time.  
2 The second is the persons that were at those times to perform this worship unto God: these are [All your men Children] all the Males among the Israelites.  
3 The third Circumstance is, the person before whom they were to make their appearance, that is God who is here called the [Lord jehovah] and the [God of Israel,] both titles implying that he had just authority to command the Israelites such solemn Services, both in regard of his absolute Sovereignty over all, and also of his gracious mercy towards them his People.  
Now under this Circumstance of the person is implied the Place, where they should appear, which was in that place which God should choose, wherein to rear up the Tabernacle, or Sanctuary, for his solemn and standing worship. This was first at Shiloh, & after that was destroyed, at jerusalem, in the Temple built by Solomon; which place God chose to put his name there, that is to establish his worship and to manifest his Glorious presence in special manner in that place. In which respect those that appeared in those places dedicated to God's worship, are said to appear before God himself, there present to require and reward their faithful Services.  
This then is the precept, that at three Solemn Feasts in the year, the Passeover, Pentecost and Tabernacles all the males of the Israelitish Nation, should repair unto the chief place of God's Public worship, there to offer Sacrifice and perform such Services as were required of them.  
Next follows verse 24..  
2 The Promise which is added to the Precept by way of prevention, to take away such an objection as the People might make against the equity and Reasonableness of the afore named Precept; God had commanded three times in a year all should come up to the Tabernacle or Temple. What will become of us than might the people say? If all the men must go up & leave their Houses, who shall in their absence defend their Wives, Children, Goods, Cattle, etc. from spoil? we dwell amidst Enemies round about us, the Ammonites, Moabites, Syrians, Phoenicians, Philistines, Amalekites, Edomites etc. who bear us mortal hatred for the wrong they think we have done them invading their Territories; these willbe mindful of us, they have Policy enough to know the Custom of our Country, and they willbe malicious enough, to watch their best opportunity to do us mischief; the season fit for Invasion being the Harvest time. If the Land be thus as is were dispeopled thrice in the year they will soon provide Forces in a readiness to set upon us, and when men are absent, walls & women are but weak defences, when all shallbe at jerusalem an hundred or more miles from home and that for many days in their going and coming and abode there, what a spoil may there be committed upon the borders in the mean time? Wherefore this Service of God cannot be performed but with apparent peril to the whole State.  
This is the objection which the Israelits might make both in the wilderness, and after that from time to time when they dwelled in the promised Land.  
By way of answer unto this doubt, God promiseth that no Danger should befall them for observing of this commandment in this particular. Our Enemies will invade our Country if we do it say they: nay, saith God, not so. I will so order matters that they shall do you no hurt [neither shall any desire thy Land when thou shalt go up thrice in a year to appear before the Lord thy God] wherein God promiseth that by an especial providence he would so govern the Hearts of the Enemies of his People, that they should not as much as intend them any mischief when they went about the Service of God. Though a fair opportunity should be offered them, yet they should have no Heart or desire to meddle with their Country. But because they might yet cast a farther doubt and be scarce willing to take God upon his word in a matter so unlikely; therefore God to put them out of all fear strengthens this his promise by two other promises which should soon be effectually performed; that by seeing his truth in the one, they may learn to trust to his truth in the other. These promises are 1. That God would drive out the inhabitants of the land of Canaan, and give them a dwelling there, [for I will cast out the Nations before thee:] therefore he could easily keep out their enemies from reentring that could throw them out, when they were in possession.  
2 That he would make their territories larger from time to time [and I will enlarge thy Coasts] their Territories assigned them should grow wider, not narrower; and they should gain upon their enemies, who were more like to win upon them. Now than he that could give them a Country when they had none, but wandered in the wilderness without house or home; he that could enlarge their borders when at the first they were but little (according as experience anon after this time did prove to be most true:) he also could preserve them from losing any thing they had, especially when they hazarded it for his own service sake.  
This is the plain resolution of this scripture. From hence now we have two instructions for our practice here to be learned. The first is,  
Doct. 1 That no man shallbe a loser by his obedience to God. The inference is plain. The Israelits might plead that they could not obey this commandment, because of apparent inconveniencies that would follow thereupon: God removes this scruple by promising that no such danger should happen on them as they imagined; if they would obey they should not be damaged by it. Now forasmuch as the like objections are made by unbelievers against every part of God's Service, to the end to shift of from themselves a necessity ●o Obedience; and also because God deals a like at all times towards his Faithful Servants; which setting a side all by-respects readily obey his will, By the rule of Proportion, from this particular we deduce this General.  
That God suffers not men to sustain hurt and losse● in regard of their Obedient Performance of such things as he commands them. The second is this.  
Doct. 2 Experience of the Truth in some of God's Promises, should confirm our faith in the belief of others.  
The deduction is also manifest, God commands the Israelites to believe that he will overrule the hearts of their enemies, and keep them from annoying of their country when they are busied about God's worship: why? because he would cast out their enemies, because he would enlarge the bounds of their country after their enjoying it▪ now these promises they should see manifestly accomplished shortly after they came into the land of Canaan; for now they were in the wilderness when this precept was given them, and therefore they had reason to believe that God would be as good as his word in this promise for their defence, as he would be for their Plantation in that country. Hence the point is,  
Trial in one thing, should cause trust in God for all other matters. Of these in order.  
1 That none shallbe a loser by his obedience to God. For confirmation of this truth observe these reasons.  
R. 1 The first reason is drawn from the truth and faithfulness of God in as many promises as he hath made in the Scriptures, setting forth his abundant reward of faithful obedience. It were an endless thing to name unto you all, or the most of these promises. I shall therefore only direct you to the serious meditation upon these Scriptures, Deut. 28. Psal. 37, and 128. wherein whatsoever is good for the Soul, the Body, the Estate, the Name, the Posterity of Man, all is promised to them that fear God and obey his commandments; in all which God is faithful and true to perform what he promiseth, if we be careful to obey.  
R. 2. The second is from his Mercy and Bounty, wherein he is rich unto all, and above all to such as fear and obey him. By which means God provides as for his own glory, so for our singular inconragement in his service. He will not have his servants to complain that they serve a hard Master, one that doth ill provide for the advancement and welfare of his servants: that his service is of much hazard, full of trouble, molestation, and painfulness, but of little profit and comfort. This were a dishonour to God: wherefore God will make it appear that he commands not over us for our hurt, nor makes use of our service without a bountiful reward for our labour. If he bid us do any thing 'tis that we may gain by it, as well as himself. His glory and our happiness go both together: nay, was there ever any who sought to glorify God by his obedience, but God made him happy in the reward of it?  
R. 3. Thirdly, the last shallbe from the power of God, whereby he is able to give every good thing to his servants; and to shield them from all evil things. Whatsoever is worth the having, that God hath in his gift as Sovereign Lord to distribute all the goodness which is in himself or in his Creatures, where and in what manner he himself pleaseth. Again, he hath under his command the forces of all Creatures in Heaven and in Earth, which he ruleth as he pleaseth to his own purposes. He can at ease frustrate the harmful intentions, and noisome qualities of the worst of them. He can at any time turn their malice into mercy, yea he is able to bring forth glory to himself, and profit to his servants not only against, but even out of their mischievous designments. This shall suffice for proof of this point, which needs not so much confirmation to convince us of the truth of it, as persuasion to move us to apply it to our practice. I will therefore come to the application of it after I have in few words cleared a doubt or twain, the solution whereof will farther illustrate the point itself▪  
Q. 1 The first question is, what is to be thought of those that suffer evil for the service of God? We see it is generally the condition and lot of the godly to have very hard measure in this world, if any sit down by the loss 'tis commonly they. He that refraineth himself from evil maketh himself a prey; it was and will be true to the world's end: a godly man is a fair mark whereupon to discharge all the malice and mischief of the world; and a goodly pleasant matter it is to the Devil, and men to heap all injuries that may be upon the head of so hateful a person as is in their account a faithful servant of God: how then is it true that God's service brings us no damage? I answer briefly to this doubt three things.  
A. 1 That such evils as befall the good and godly come upon them ordinarily, not for their diligence, but negligence in the service of God. Even they have their faults, their pride, their security, their unbelief, their profaneness in God's worship, their covetousness; and then no marvel if they smart for it. God le's lose the tongues of railers to scourge their name; he unbindes the hands of robbers to spoil their goods; he gives Satan liberty to afflict their souls; he himself hides his face from them, and in woeful plight they are, till in their affliction they turn to the Lord, and repent of their evil doings. Servants when they grow lazy, and wicked need. Correction more than Protection; and so it is between God and us; if once we grow unfaithful he hath a hand to smite us, as well as to defend us, a rod as well as a crook, and he loves us so well that he will not spare our iniquities, but lay it on us, that being chastened by him we might not be condemned with the world●. 1. Cor. 11. 3●.  
2 God doth dispose of things thus in great wisdom when even the best fare many times worst, to try the soundness of their zeal, their faith, their patience, etc. God will know whether men that profess much love of him will be contented to bear a little loss for his sake, or whether they will forsake his service, when peace, wealth, and credit in the world forsake them. God will also make the world know that he hath servants in the world which serve him not for full bags, high titles, large possessions, welfurnished tables, bodily ease and a whole skin. (As Satan most maliciously accused holy job. ch. 1.) but men that serve him out of love & faithfulness, men that are resolved to follow him through poverty, disgrace, hunger, nakedness and perils, yea to open their breasts to the sword of the murderers and to give their bodies to the flames, if it may be to do God or his gospel credit. Now other things be but small losses, my brethren, when God and his grace in us gains so much honour.  
3 Those losses which at any time happen for God's cause, God at another time makes them good: they are not losses so much as layings out, which after a patient for bearing a while come home with interest, commonly in the same kind, or which is much better with abundance of grace here, & a greater weight of glory in the life to come. This is plain in that answer our Saviour makes to his Disciples, Math. 19 28. 29. [Behold, saith Peter in the name of all the rest, we have forsaken all and followed thee; what therefore shall we have? ver. 27.] Christ answers, neither they nor any others should be loser's by him, he would make them also sufficient amends, whosoever should sustain damage and trouble for his sake, [verily I say unto you (saith Christ) that when the son of man shall sit on the Throne of his majesty, ye which follow me in the regeneration, shall sit also upon twelve Thrones and judge the twelve Tribes of Israel.] A large recompense if we mark it. Poor Fishermen that had forsaken a few Boats, and Nets, and Cabins, and other such mean tackling of their trade and livelihood, to attend upon Christ in his business, to be thus rewarded with Thrones and judgement-seats, when Christ shall come in his glory. But this is the disciples privilege; there follows a promise for alother. [And whosoever shall forsake houses, or brethren, or Sisters, or father or mother, or wife or children, or lands, for my name's sake and the gospel, he shall receive a hundred fold more, now at this present; houses, and brethren, and sisters, and Mothers, and children, & lands with persecution (mark that condition) with perseeution:) and in the world to come shall inherit everlasting life. Mark. 10. 20.] Lo than nothing is lost, that is neglected for God's cause: he willbe accountable to satisfy for all troubles, losses, inconveniences whatsoever that we shall run into by reason of our faithful obedience unto his commandments. Thus much of the first question; the next is,  
Q. 2 Whether we may neglect the business of our calling to employ ourselves in the service of God?  
For if God's service be so full of gain and advantage it seems we have a fair warrant to leave much of the employments of our several vocations, that so we might spend the more time in God's service.  
A. Whereto I answer, that we may not do so, because that our general callings to be Christians, and our particular callings in a civil life do not cross one another, but are subordinate and serviceable one to another.  
Religion is that which brings a blessing upon our civil vocation, and this again is the ordinary means of obtaining that blessing. Our civil vocation is the standing where in we are to show forth the fruits of our Religion and to approve ourselves to be indeed good Christians, by being honest Tradesmen, just Magistrates, painful Ministers, etc. so that we may not neglect one calling for another, seeing God is served & glorified by our faithful discharge of both alike, and therefore we must abide, as the Apostle commands us, in that vocation wherein we are called, 
1. Cor. 7. 20.  not shifting from one to another, not taking liberty to be idle in our particular lawful employments, that so we may be diligent in God's service. Wherefore they are justly to be reproved not only, who utterly forsake all employments of this life, to the end they may wholly consecrate themselves to spiritual devotion, but such also who though they forsake not utterly, yet neglect more than is fit, their civil vocations. It is either way a misguided zeal either to withdraw one's self from humane society, neglecting all service to our neighbour under a pretence of more devout service to God, as Popish Votaries use to do, or as many do, who grow careless of their lawful affairs, whiles they busy themselves about exercises of religion. I would be loath to discourage any man for his forwardness in matters of religion; I know well we shall find every where ten monstrously profane, to one indiscreetly zealous: yea a hundred that neglect God's service to follow their own business, for one that doth otherwise. Yet give me leave to tell you that there is a fault among some in the world, who suffer damage not so much by God's service, as by their own indiscretion, whiles by unnecessary journeys. conferences, entertainments, and such like occasions touching matters of religion, they put all their necessary business out of order. If such men suffer decay in their estates, they must blame themselves. Religion is not in the fault, which where it is truly taught teacheth man prudence, how to order his estate with judgement. The want whereof gives occasion to most to imagine that the greatest part of such men's religion lies in their ears, because they love to hear much but not to do. This fault should be amended where it is to be found, to the end that religion be not scandalised as a profession that doth impoverish men. I confess it is not an easy matter to give general rules that may befit all callings and conditions of life, to proportion out the times of God's service, and our own employments, yet these things I shall commend to your considerations.  
1 That in parting our time between religious and civil affairs, we shall do best to follow Gods own directions, who hath allotted a larger proportion to our own temporal businesses then to his spiritual service; six days for those; one day for this. Not but that he must have the glory of some time, and all the businesses of every day; but on the seaventh day he requires we should more immediately and wholly intend his service. And know this for a truth, that could reason or God's command persuade people to hearken to God's counsel, diligently and seriously to attend all the duties of God's worship upon the Lord's day, they should find a larger increase of grace and better success in their affairs by that one means well used, then now by many neglected.  
2 You may observe a diversity in men's callings: some afford more leisure, some less. Where more may be spared it cannot be better bestowed then upon God to glorify him, and upon a man's own soul to save it; but where less may be spared, something yet may be set apart for religion. This is certain, there is no calling of never so busy employment, but enough time may be spared for some good duties without hindering the world, and enough preserved for the world without robbing of God, were we wise to do well, did not covetousness, voluptuousness and other vild affections befool us, and make us unthankful unthrifts of this shortness of life and grace, were our eyes cleared up, that we could look perfectly into the end of all things, reason and religion would teach us, that much of our time would be spent better than it is. Surely men will say hereafter how much better had it been, had I spent such an hour in prayer which I wasted in idleness; such a night in examining my heart upon my bed, and watering my couch with my tears of repentance, which I spent in revelling, gaming, and other ungodly practices; how much better had it been if I had gone to the house of God, when at such a time I went about needless disports; that such a day had been spent in prayer and fasting, which was passed away in compliments of visitation, and entertainments. But we trifle away our time, and then complain we want time for God's service; and service of our callings. The service of our lusts have eaten up that which was to be bestowen upon God, and the remainder the world must have that. Wherefore let us learn wisdom, and seeing we can almost at any time find an hour, half a day, a whole day, or more to spare from our businesses for by matters. Let us do as much for God as we will do for the world, and besides the seaventh day which is his own let us give him somewhat of the six other, an hour to hear a Sermon as well as twain to ourselves to sit idle lie or ill employed; to spend half an hour in prayer, reading, meditation, as well as three hours at a feast; to spare once a quarter a day for the humiliation of thy soul in fasting prayer and examination of thy sinful hart as well as thou sparest odd days enough for thy pleasure. This were wisdom and spiritual thriftiness; and be bold on it, my brethren, that things being thus ordered with moderation and godly discretion, much time will be gained for God's service without crossing or hindering of our worldly affairs. Thus much of these questions; now let us come to make some application of the point to our practice.  
Use 1 The first is for the discovery and reproof of those evil thoughts and practices of men who judge the service of God to be an unprofitable and dangerous employment. Many there are that think as that evil & slothful servant spoke, Mat. 25. 24. [Master I knew thou wast a hard man] in most men's estimation God is a hard Master, that looks for much labour and pays but small wages. This corrupt opinion of God & his worship is an old festered sore in the heart of man deeply settled in his thoughts, and not seldom blistering out upon his tongue. [Your words have been stout against me] saith the Lord to the jews in Malachi his time. Mal. 3. 13. 14. [and wherein had they spoken stubbornly against him? Ye have said (saith God) it is in vain to serve God, & what profit is it that we have kept his commandments and walked humbly before the Lord of Hosts. Therefore we count the proud blessed, even they that work wickedness are set up; and they that tempt God yea they are delivered.] See the rancour of a corrupt heart venting itself in fowl accusations against God and his goodness, as if he were one that had no respect at all to his faithful Servants, but one that favoured his Foes more than his friends. Such is still the sottish judgement of the world, that it is a thankeles office to obey God almighty: they count no time so unprofitably spent as that which is bestowed upon his service, even the godly in a fit of discontent are apt to think so. David, Ps. 73. 13. [verily I have cleansed my heart in vain.] Baruch. jer. 45. 3. no course so unlikely to thrive by, to live happily or honourably in the world as that which God counsels them to: no men so despicable, and miserable as those who desire to be what they are named, Christians. men's practices easily discover, that in their hearts they are come to desperate resolutions, as that impious fellow, 2. King. 6. 33. [should I attend on God any longer:] persuade men all that you can to a religious observation of reading the word, instructing their servants and children as is to be done in Christian families; show them Gods commandments, tell them of his promises that in doing these things God will bless both soul and body, goods and good name: and mark their answers. Alas they are but poor men, it is one day in a week loss to them, they must work, or else wife and children willbe ill provided for: they cannot live by hearing of sermons; religion will not buy food or raiment, they have their hands full of business, and should they spend half an hour in a morning and so much at evening for prayer and devotion, all would run to wrack, their work would want their servants, and their servants would want their sleep; they have some special business which cannot be compassed in the week, wherefore they must make bold with God, and borrow what they never mean to pay, it must and shallbe done on the Lord's day, else they should wrong themselves and set all out of square. Tell men that God abhors falsehood, that a little with equity is better than bags full of cozenage and deceit; they'll answer you, that is not the way to thrive, they wot well that plain dealing is a jewel and God likes well of it, but they do give you to understand that he that useth it shall die a beggar. Wherefore they must lie and cousin, and do as the world doth or else they are sure wealth will come in but slowly. Persuade men to be merciful to the poor, to feed the hungry, cloth the naked, help the decayed that their hearts may bless them, and that God may bless them in themselves & their posterity: you shall have from them such speeches as these; I know the ●ore part of my life, but not the end, the world is hard, trade decays, I grow old, I may come to want where now I give, a bird in the hand is worth two in the Bush, I am sure of what I have, I cannot tell what I shall have; I have many to provide for, we must live every man upon his own; with a great Deal of such cold water, which men use to cast upon those few sparkles of Charity that's left in them, utterly to quench it. Thus God may promise or command what he will, but most of us are at a point with him, we will do but what we list, thinking with ourselves it is no booty to believe what he promiseth, or obey what he commands. The ground of this perverseness of men's opinions and practices touching our obedience to God is, that infidelity which is rooted in our Natures and grown up with us even from the womb; that poison which the Serpent poured forth into the minds of our first Parents, viz: that God did not mean fairly towards them hath ever since deeply infected our natures making us still to have God in a jealousy & suspicion, that he will not do what he saith; when he bids us obey & makes promise upon promise that all shallbe well with them that fear him, much a do we have to take God upon his word, we forecast a thousand perils: if we do so there is danger, if so yet there we are not safe neither: we begin to argue how this or that can be, when & which way I shallbe blessed as God saith I shall. And after a great deal of quarrelling & disputing in the end we fall to this conclusion, that it's good to trust God no farther than we see him. We may every one read his own thoughts in the practices of men recorded for our observation in the Scriptures. Take a few Examples, 2. Chro. 25. we read that Amaziah having hired 100000 men of Israel to go with him against the Edomits he was forbidden by the Prophet of God to let the Army of Israel go with him to battle, for if he did he should surely lose the victory; if he obeyed he should conquer. Here now Amaziah is in a strait whether he should follow the counsel of the man of God or his own; [but what shall we do (saith he) for the hundred Talents which I have given to the Army of Israel? ver. 9] yea this stuck in his stomach, he could willingly do as God bids him, but he shall lose an hundred Talents by the bargain, and that is a great matter; wherefore the King could find in heart to add obstinacy to his folly, & as at first he had hired them against God's good liking, so now to retain them contrary to his express command, and to hazard & lose God's favour and aid in that journey rather than the loss of one hundred Talents; and doubtless so he had done, had not the Prophet been earnest with him, and confirmed him by persuading him to trust to God's power and rest himself contented; [the Lord, saith he, shall give to thee much more than this] in the same verse. Again in the 25. of Levit. we read that God gave this law to the Israelits, that six years they should sow their land & dress their vineyards, but every seaventh year the land should rest; they should not sow their corn, nor reap that which growed of itself, they should not cut their vines, nor gather their grapes that grew that year, as it is from ver. 2. to the 8. of that Cham Doubt ye not but this seemeth a strange command to this distrustful people, and that they were very hardly brought to obey it, even as many of us would do in the like case. What? must all Tillage cease? must no regard be had for the fruit of the Earth for every 7 year? why this is the direct way to starve us all? what if harvest & vintage prove bad in the six years what shall we have to live upon in the 2 years after? what if the 8th year prove naught then by like we must live 3 years upon one years' Provision; thus a famine shallbe brought upon the Land in all likelihood; it is not to be doubted but many of them, notwithstanding God's Commandment, would have the Plough in the ground, and their pruning hooks at their vines, we know what they did in the like case. Exo. 16. God bade them keep none of the manna they gathered one day till the next, but yet they did keep it doubting whether there would be any on the next morning to be had vers. 19 20. God bade them gather none upon the Sabbath day but that which they gathered on the 6 day should suffice for two days, yet for all that they will try; and though God say expressly ye shall find none, yet perhaps it's otherwise, they must abroad to see if any thing be to be had v. 25. 26. 27. 28. 29. so extremely hard it is to persuade men to Obedience when there is any hope of gain, or fear of loss that may move them to the contrary. Wherefore to prevent such cavils as the Israelites might make against the aforenamed Commandment touching the rest of the 7 year God himself in the aforesaid Ch. v. 18. 19 20. 21. 22. Answers the matter (therefore ye shall do my statutes and keep my Commandments and do them and ye shall dwell in the land in safety, etc.) Take yet one example more, namely the levitical worship of God enjoined to these jews standing in much expense of in time regard of so many sabboth's, new moons, and other solemn times to be observed, also requiring no small charge in the performance of it, in regard of so many Sacrifices and oblations to be made. Could now these covetous and unbelieved people spare so much time or cost upon God Almighty? Hear what God saith of them concerning the one Amos, 8. 5. (when will the new moon be gone that we may sell Corn? & the Sabbath that we may set forth wheat, making the Ephah small and the shekel great, and falsifying the balances by deceit) These were their Thoughts if not their words touching the time allotted to God's Service. Just as men nowadays. These Sundays think they, is time clearly lost; we might have gained thus many pence or pounds had it not that Sunday came in and hindered our business, we wish it gone that we were at our Trading again. Likewise for the other to wit the Charges they were put to in Sacrifice and offerings; hear what God reports of their Practtices in that matter Mal. 1. 13. See the covetousness and Infidelity of that wretched People who think any thing is good enough for God: fair and far Lambs, and sheep & Oxen, & Calves without spot, & blemish (as was required in Sacrifices) oh this was too much Charges; was it not pity to burn such good Cattle, and part with them for nothing? Sell them rather and make money of them; as for the Altar and the Priest; any lean, starveling, that's nought worth shall serve the turn well enough. Just as many men do in setting their Children to several Professions, choose out the fairest and most hopeful, and bestow one upon the Law, another upon Physic, another upon Merchandise, or some other course whereby they may speedily rise to wealth and greatness in the world. But now if there be ever a deformed Imp in body, mind, & manners plant him in the Ministry; and why? they think God deserves the worst Servants, because they deem him the worst master; in whose Service there is least credit and hope of Preferment to be found.  
For to end this use, let us a little observe the instance here in our Text touching their repairing to the place of his worship three times a year: It is evident that the Precept in this kind was very ill observed at all times by the jews. Happily at their first plantarion in Canaanwhen the great works of God were yet fresh in their memories, their Faith in the Promises kept them some what from the neglect of the Precept: How be it after the setting up of the Tadernacle in Shiloh, when all Israel met together for that purpose josh. 8. 1. we do not find express mention made of the general keeping of the Passeover, till the days of Hezekiah and joshuah. That these yearly Assemblies were observed by the Godly Israel●es appears by the Example of Elkanah. 1. Sam. 1. 3. and likewise that they were not le●t utterly unfrequented by the ordinary multitude appears by that counsel which jeroboam took. 1. King. 12. 26. 27. 28. fearing jest if the people should yearly go up to jerusalem they would at one time or other remember their duty towards the house of David, and so revolt from him. For preventing of which mischief that wicked king (not trusting God's word) who by Ahiiah had promised if he would be obedient as was David, God would build him a sure house like unto david's. 1. King. 11. 38. [Persuaded the people that it was too much labour to resort from all quarters so far as to jerusalem;] they should take a shorter cut to the golden calves at Dan, at Bethel.] Whereby it appears that as these solemnities were observed by many, though not by the universal multitude of all the males, so were they never observed before, or after, the division of the kingdom. Which is plain by that which is recorded touching the Passeover kept in Hezekiahs' time. 2. Chro. 30. where the Passeover was proclaimed throughout all Israel to be kept at jerusalem, for saith the Text, v●r. 5. [they had not done it a long time in such sort as it was written●.] At which time though much people, a very great congregation from all parts met together, as it is, ver. 13. yet 'twas not observed of all: the Idolatrous Israelites scorning and mocking at the messenger that published Hezekiahs' decrees, ver. 10. Moreover touching the Passeover kept after this in josiah his time, the Scripture saith expressly. 1. King. 23. 22. [surely there was not such a Passeover holden since the days of the judges that judged Israel, nor in all the days of the kings of judah, nor of the kings of Israel.] See also 1. Chron. 35. 18. This is a thing very remarkable that notwithstanding so express a promise in this place, that yet so great negligence should creep into so principal a part of the worship of God as the observation of the Passeover. But, my brethren, in this and those other examples we see that which daily experience shows to be true, that it is a matter passing difficult to obey God when carnal reason suggests that there is apparent likelihood of gain by not doing, or of loss by doing what he commands us.  
Use 2 2 The second use shallbe for exhortation to fidelity and constancy in God's service, because we shall be no loser's by it, if God bid thee, do it whatsoever come of it, for evil it cannot be; if he forbid thee, dare not to do it what ever hopes thou hast to gain by it, for it will never prove well; cast off fleshly policy, lay no doubts in the way, put no cases, do Gods work and rest secure of his reward. Fear not devils, God commands over them: fear not men, God hath their hearts in his hand, he can persuade, he can force them: fear not the Creatures, winds and weather, seas and land, heaven and earth wait on him to do his pleasure, fear nothing whilst thou fearest God and obeyest him: If thou please him, all things shall serve thee for thy Comfort. here then beloved Learn to get Faith, learn to live by Faith and not sense: look not unto appearances, but to the promises: when thou seest no means to escape evil, say yet God doth, whose wisdom and faithfulness I dare trust. Read the Scriptures, meditate upon the promises, and then know that God is no niggard, nor cruel Master that useth our labour without paying; know that he is never behind hand with us. [Who is there even among you that would shut the doors for nought, or kindle a fire at my Altar for nought. Mal. 1. 10.] Nay he gives a pound for a pennyworth, and if thou wilt duly reckon all thy service, thy adventures, thy losses on the one side, and thy gains on the other: at the foot of thy score thou mayest write it down for a summa totalis (Godliness is to me great gain. 1. Tim. 6. 6.) Be persuaded then to fit yourselves resolutely to the Obedience of God's Commandments, hear much, pray much, live holily, deal justly, be constant in Religion, fear no hazard, venture all, Credit, Goods, Life for God's cause; venture all, care not for the world's Censure, what they think of thee and thy estate fear thou God, and think of his name, and remember that God promised that one day shall come [In which men shall discern between the Righteous and the Wicked, between him that serveth God, and him that serveth him not Mal. 3. 18.] then they that think God now hath forgotten his Servants shall know that these is no unfaithfulness in the Almighty, but that he is as he hath ever promised to be a sure God, a bountiful rewarder of his Obedient Servants.  
Use 3 The last use is for admonition on the Contrary side, that if we lose nothing by the service of God, we shall certainly get nothing by the Service of sin and Satan. Let a man that hath gained much by usury, bribery, Cozenage and such other ungodly practices, but cast up middle and both ends, and in conciusion he shall find, that he may put his gain in his eyes, & see never the worse. Thou hast slowed God's Service to follow thy own employments. Thou hast forsaken the Counsel of God, and followed the plots of thine own Contrivance. Thou hast spared from God, from Religion, from the Poor, to the end not to wrong thyself. Now reckon at the years end to thy life's end what's the gain of all this, and thou shalt see that God's curse hath blasted all these thy fleshly Policies and practices, and they are vanished into smoke and emptiness. jeroboam will make sure the Crown upon his Head, and the Kingdom to his Posterity, but it shall not be by God's means viz: the maintenance of his worship and Service, but by a trick of his own devising. jeroboam will set up Idols, and what gets he by that but the shame and destruction of himself and his Posterity? The Covetous jews would not spare the fat Cattle for Sacrifices; what save they by that? not much; they have Sheep, and get God's curse upon it and themselves to Mal. 1. 14. (Cursed be the deceiver, etc.)  
In a word get what thou canst get, if thou gain not God's favour, ti's not a saving bargain, I will not be thy halver. He makes an ill match that wins the world and looseth God and his own Soul. Wherefore to end, let us reform our judgements touching our Service to God and our Service of sin: know we henceforth that no course is so thriving as that; none so unprosperous as this. Pray we for the Public, that the Peace of our State may be always as it is, founded upon the Purity of Religion: endeavour for our private, to provide for the Peace of our Consciences, the happiness of our lives, the salvation of our souls by our faithful and constant Obedience unto the gospel. Let us live by Faith, and let our eyes be fixed upon the Crown of Glory prepared for us, and then we shall see that there is no service to be compared to the service of this great King, who of Servants will one day make us Kings to reign, with him for evermore.  
FINIS   
Canticles, or Solomon's song. 2. 16. My beloved is mine, and I am his: he feedeth among the Lilies. 
IN the former part of this Chapter as in the whole song throughout, the Holy Ghost hath described unto us under most excellent similitudes the great love that is between Christ and his Church, that is, every faithful soul. This love appears, 1. in the mutual commendations one of another, 2. in the mutual desire of one unto the fellowship of the other. The praises which Christ gives unto the Church are, that the church (the company of the faithful) hath a wonderful excellency above all other societies in the world. Vers. 2 [Like a Lily amongst the thorns, so is my love amongst the daughters.] All the states and societies of men upon the earth being compared to the Church they are but like thorns unto Lilies and Roses without all beauty & delight, unpleasant & harmful Plants. The praise which the church gives to Christ is answerable to the former: namely that among all persons of the world he only it is that brings comfort and help unto her. Vers. 3 [Like the appletree among the trees of the forest, so is my well-beloved among the sons of men.] Men and Angels withal their glory, and greatness are but barren trees compared to Christ: they bring no grace, no glory, no peace, no protection to the Church, only Christ is that apletree whose boughs are full laden, with that spiritual fruit which is that which the Apostle speaks in other terms [Neither is there salvation in any other: 
Act. 4. 12.  for among men there is no other name given whereby we must be saved.] Thus mutually Christ prefers the Church, the Church Christ before all. The great joy which is between them, one to enjoy the other follows at large in the next verses. The Church desireth always to enjoy Christ's favour and protection, his graces to be bestowed upon her, his power and Spirit to comfort her and support her, in the fellowship of Christ she professeth to be true joy and contentment [I sat down under his shadow with great delight, and his fruit was sweet unto my taste.] Vers. 3 The grace of God and his protection is all her desire and delight, as it is further amplified unto the 8th verse. The desire and affection of Christ to his Church, every way as ardent as that of the Church to him. He is ready to answer her when she calls upon him, he makes speed to come unto her, to show her his gracious presence, to comfort her, he speaks kindly unto her, inviting her by all loving terms to come, and partake of all the abundant graces and comforts prepared for her, he tells her how well he is pleased with her obedience, her prayers she makes, her services she performs although in many imperfections and afflictions, Vers. 14 [Letoy me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance pleasant.] Lastly be testifieth his care of her safety, that she be not spoiled by foxes, Heretics, or other enemies, that would lay her waste. All which is largely expressed from the 8th verse to the 16th verse. After the declaration of so great affection of the faithful toward Christ, and of Christ toward them again follow by way of conclusion▪ the words of my text giving us a short sum of all together, My beloved is mine and I am his he feedeth, etc.  
In these words the Church briefly comprehends the whole Mystery of that spiritual communion which she hath with Christ, the gloriousness of it, the desire she hath to enjoy it more fully. More distinctly observe these particulars. First the title which the Church gives unto Christ calling him her Well-beloved, my Well-beloved. Secondly the communion or the fellowship, that is between Christ, and the Church. What is in Christ serves for the comfort of the Church; what in the Church, all is for the glory and honour of Christ (he is mine and I am his) This communion and mutual intercourse of all good things between Christ, and the faithful is amplified by two particulars. First the excellency of it, in that it is full of all heavenly comfort, and sweetness [he feedeth amongst the Lilies] not in barren, and unpleasant places, Vers. 1 but in fruitful and most pleasant Valleys, or ᵇ Gardens stored with Lilles, Chap. 6. 2. and such other delights, there doth Christ feed his Church, noting unto us under those figures, the singular joys which faithful souls are partakers of, under the gracious government of Christ their Sepheard and Bishop; whose graces and favours are abundantly communicated unto them, things far above the rarest and choiest delights that can be imagined. Secondly the vehement desire the Church hath to enjoy this communion with Christ, perpetually during this life, and perfectly in the life to come. Vers. 17 [Until the day break and the shadows flee away, turn my beloved, and be like the Roe or the young Hart upon the tops of the mountains of Bether.] Under which Alegorie the Church desireth, that which she elsewhere in plain terms prayeth for [Come Lord jesus, 
Rev. 22. 20.  come quickly] that like a Roe or an Hart, (that is) swiftly he would afford his assiistance and presence, to relieve her in the time of her Warfare in this world [till the night be past, and the shadows thereof be gone, (that is) all such imperfections, afflictions, sin, temptations, and misery that be upon her in this life be taken away [when the day shall break] The day of Christ's Chap. 4. 6. glorious coming which the Church shall enjoy in all fullness of Happiness in the presence of God and Christ for ever. This is the plain relation and meaning of this Scripture, nor will I trouble this place with any further scruple about the words. I come rather to give you some Instruction for your practice. The first lesson is from the tittle of (Well-beloved) 'tis this.  
Doct. 1 That Christ is the only well Beloved of a Faithful Christian. This is that which the Church so often repeats in this whole song, styling Christ her fair one, her Beloved, her well-beloved, him whom her soul loveth, him whom she only admires, of him she talks, is never well but when she enjoys his presence. Chap. 5. 9 If you ask her now, What is thy beloved more than another beloved? she can soon answer and tell us wherefore it is, that all her affection is placed upon Christ, such excellencies there be in him, ●o much happiness is there in her fellowship with him that none but he deserves her entire true love, and Affection. Good reason then a faithful soul should love Christ.  
Reason 1 First in regard of the excellencies that are in the person of Christ, he is in himself most lovely, and therefore deserves most love, all comeliness is deformity if compared to the beauty that is in him, 
1. Ch. 5. 10.  he is the fairest of ten thousand, nay he is fairer than all the children of men. 
Psal. 45. 2.  Consider him in his graces, consider him in his glory never any person more lovely & amiable. 1 For his graces, he is enriched with all the beauty of holiness, 
joh. 3. 34.  he hath received the Spirit without measure, he is anointed with the oil of gladness (that is) the holy Ghost, 
Heb. 1. 9  and with power above his brethren. When he was upon the earth how sweet, and lovely was his carriage, how innocent 〈◊〉 unblameable, what Man or Devil could charge him with the least offence? Obedient he was in all things, to his Parents, Rulers, to Caesar, to God. In every point he fulfilled all Righteousness to the least Title, and jot of the Law. Grace was poured into his lips, and from them into his heart, and the hearts of all them with whom he conversed in most divine and heavenly discourses. Charity filled his heart and from thence flowed forth on all that had need of help: he did good where 'twas not expected: he did good where 'twas refused. What kindness was done unto him, but it returned upon the head of the doer with abundant recompense? What injuries did he not pass by, and pardon? He endured a world of indignities, persecutious, revile, reproaches, and in the midst of all is so far from minding revenge, that he prays and weeps for his enemies, admonisheth them with all meekness, heaps kindnesses on them, & seeks by all means to overcome their evil by his goodness. Goodness is his whole nature, his whole life is nothing but a trade of doing well, & suffering evil. Such was the sweetness of his nature and so affectionately charitable was his heart, that no froward, and crooked perverseness of scornful, proud, gainsaying, disobedient men could turn away his desires from doing them good. In all this he was amiable as man, even a man in abasement and infirmity, yet then was he glorious full of grace and truth. But now look on him in his person, 
joh. 1. 14.  and in his glory, and these excellencies are redoubled, nay multiplied a thousand fold. Consider him in his person, 
Coloss. 2. 9  and so they are infinite: because in him all the fullness of the godhead dwelleth bodily, and the graces of God are his graces, because he is God.  
As for his glory, it is not for mortal eye to behold it, or tongue to tell it: he was abased, but God hath highly exalted him above all names and dignities: 
Phil. 2. 9  he hath made him head of the Angels, who adore him; of the Church to rule it by his spirit, Ruler of the world to govern it by the sceptre of his power; he is now sat down at the right hand of Majesty and Glory, the father having put into his hands all power in heaven and earth, and committed unto him all power over Men and Angels. To which greatness of his power is equal the glory of his person invested with the robes of Majesty, brightness, imp●ssibility, and all other excellencies that can be imagined most excellent. When we read the description of his transfiguration on the Mount, 
Mat. 17.  of his appearance to Saint Paul, 
Act 9  to St john, we may conceive a little what they saw, 
Revel. 1.  but ti's hereafter that we shall see him as he is. Now unto all these graces; 
1. joh. 3. 2.  these glories of Christ join that which is the fountain of all, from whence ye shall see the parts of his complete excellencies. That now is the infinite love of God the Father towards him his only Son. He is his delight, 
Prov. 8. 3.  his elect in whom his soul delighteth, his beloved son in whom he is well pleased; 
Esa. 42. 1.  so that if we would seek for a pattern of all excellencies, 
Mat. 3. 17.  they were no where to be found, but only in him. No marvel if the Church, the faithful (whose eyes are opened to behold those things in Christ) do love him, a person so beloved of god, so lovely in himself, so gracious, so glorious. But this is not all, they love him also.  
Reason 2 Secondly in regard of what he is to them, unto the church, Christ is all in all, what good she hath it is from him, what she expects it is by him.  
1 First in this life she hath grace and protection, grace from his spirit, protection from his power, both from his Love.. The Church is sanctified by his spirit, he baptizeth it with his Spirit, washing the faithful with clean water from the filthiness both of the flesh and spirit: he hath freed them from that loathsome uncleanness of corrupted Nature, wherein the ungodly remain, polluted with all unclean lusts, he sets them all at liberty from the bondage of sin, of servants to sin making them servants to God in righteousness: he lives in our hearts by faith, and changeth our sinful natures into the likeness of his most glorious nature by the powerful works of his spirit, sending life into us who were wild, and withered branches, that being quickened thereby, we might bring forth fruit according to God in all holiness.  
2 Secondly the Church is protected by the power of Christ from the malice of Satan whether he act; plot, contrive destruction against whole Churches, or by temptations feeke to undo the souls, 
Rev. 1. 20.  and salvation of private men. Christ walketh in the midst of the Candlesticks, Revel. 1. 20. he only that hath placed them can remove them: he hath his stars his Ministers in his right hand, where they shall be sa●e: he hath all those that God hath given him in his keeping and none shall pluck them from him, all are kept safe to that everlasting kingdom. In peace he is the glory of his Church, in trouble the safety of it: if she be in the wilderness, he is the Angel that goes before her to give her rest, if she be persecuted he hath a wilderness whereto she may flee, there be cleft; and holes in the rock wherein she shall be hid, and if the Dragon cast forth whole flowds of malice to overwhelm her, the earth shall open her mouth, & swallow up the flowds, if she be invaded with Armadas he can blow with his breath, and they shall sink into the bottom of the deep like lead; if under-mined by a Powder-plot, he can bring to light the deeds of darkness, and save his anointed and his people, by a deliverance as wonderful as the act intended. In a word his heart is upon his Church, and faithful people, their sorrows he thinks upon, their afflictions, his afflictions, he is pained when they are persecuted, in every distress he is near at hand to afford succour: in health to save them from sickness; in sickness to save them from death: in trouble of estate and pain of body, to preserve them from a disquiet mind, in anguish of soul to uphold from fainting by despair. In life to save them from a thousand deaths, in death itself to deliver them from that death, which is to come. Thus is Christ beneficial to us in this life.  
But in the life to come he bestows glory on the Church: the Saints shallbe made perfectly righteous, perfectly glorious like unto himself: where he is, there they shall be for ever to behold his glory, to be partakers of his joy.  
You see then that Christ every way deserves all our love, seeing he is not only most excellent in himself, Ch. 1. 13. but hath also done most good unto us. Ch. 5. 16. Whence it is no wonder if every faithful soul conclude as it is in this book often, that Christ is to it as a bundle of Myrrh, a cluster of Camphire, that he is fair and pleasant and wholly delectable. Let us now make some use to ourselves of this point.  
Use 1 The first use shallbe for a reproof of men's misguided affections, who love any thing better than Christ; they are baptised into the name of Christ, count it an honour to be called Christians, and if you will believe them they expect to be saved by Christ, yet if a man look into their practices, they'll appear to any that can judge, that they think of nothing less, care for nothing less than Christ. That which the Church confesseth of her own negligence whereinto she was misled, Chap. 1. 6. [They made me keeper of the vines but I kept not mine own vine,] she attended on the fancies and pleasures of others, but not on her own welfare, this we may apply unto the profaneness of most men, who have Vines, enough to keep and dress where about Satan and their own lusts have set them on work, but for that true Vine which is Christ jesus, they take no pleasure at all, in resting themselves under his shadow, or tasting his pleasant fruit. Men have many things to busy their affections about, but while they tend other things they are utterly careless of this one thing that is the chiefest. One man hath set up preferment and greatness in the World for the idol which he worships, and all his time, means and thoughts are taken up in prosecution of some plot whereupon he hath contrived his farther advancement. Another wallows in all base pleasure, and so long as he can content the beastly part of himself, his sensual desires; he thinks himself well-apaid, he enjoys what he loves, and what needs he more. Another loves nothing but money and cattle, and trees, and earth, it is his happiness to say all this is mine, and when he is amidst those things he is amidst all his contentments. In short, every man hath his well-beloved in some kind or other; but it is not the beloved here spoken of. No (my brethren) these men love not Christ say they what they will, they make little reckoning of him. Come to the trial of it and you shall see it so. The old say true, Vbi Amor, ibi Oculus, where we like, there we look; or as Christ saith, where our treasure is there will our hearts be also, 
Mat. 6. 21.  Mat. 6. 21. Consider then yourselves, in your thoughts what is it you most think of? Is it of Christ, of his excellencies, of his benefits? Can you take pleasure in describing to your souls the glorious and gracious qualities of his person, musing attentively upon such admirable excellencies, so far surpassing all that in this world can be called either gracious or glorious? Are our hearts often warmed with heavenly joy, when in our private meditations we recount with ourselves what great things he hath done and will do for our souls? To think how mightily he hath wrought in us by his spirit, to make us alive, and keep us alive, when we were once dead in sins; how sweetly he persuades our will and stubborn affections to yield obedience, how forcible he assists us against most powerful temptations? Can we rejoice to think what happiness we have in his favour, that he is a faithful friend to us in all our necessities, to whom we may repair for counsel and comfort? Do his consolations refresh our spirits, that when sin wounds us, his stripes heal us, When Satan accuses us, he is our advocate to plead for us; when sorrows and pains are upon us, he speaks peace unto our Souls, that in all wants & troubles we can surely pray unto him, and pour out our souls into his bosom who only gives them rest? Do we often meditate on that happiness he will one day bring us unto, when he shall make us like himself, most glorious in our bodies, most righteous in our souls, most blissful in all, and that for ever? Be our thoughts (my brethren) on these things? Run our desires and wishes this way? Oh what strangers are such meditations from most men's hearts! they think what they shall eat, what they shall put on, how they shall bring the year about▪ how they shall pay this debt, purchase that field, that house, provide to raise such a son, to marry such a daughter, to grow rich, to get high places, titles, and offices, how to follow their pleasures and live at hearts ease, how they may effect their wicked designs, oppress a man, and his inheritance, revenge such wrongs as have been done them by their neighbours, and watch them an ill turn to be even with them, yea these be the great and mighty employments of men's thoughts, where about they busy themselves, and often break their sleep, day and night, the whole week, the whole year, their minds run upon these things, when they be at Church at prayer, in hearing, at any good exercise the heart still wanders about such matters, even at this present. Is it not even so my brethren, which of us can excuse ourselves, and say my heart is innocent? Consider we again the practices of men, whether they will stand with the love they profess to Christ: we will do much for one that we love, especially if it be one that can do much for us. Now what saith our Saviour. 
14. joh. 15.  If you love me keep my commandments. joh. 14. 15. If Christ be our beloved, his commandment; must be so too. Whosoever hates the law hats the Lawgiver also. Take a view then of men's practices, & we shall see, they make a very scorn of Christ, & of his commandments. Look upon them in their families, & you cannot find any footsteps of religion, no constant prayer morning and evening: no reading of the word, no instruction of children and servant, no duties of devotion whereby you shall know them from Papists, Atheists, or Infidels. See them in the public worship of God, and there is nothing but negligence and profaneness, seldom at church if any business else be to be done, & when they are there, they are careless in prayer, in hearing of the word read, or preached, nothing is remembered for which they are a ●ote the better. Look upon them in their private conversation, & they are full of all ungodliness, unrighteousness, and unsobernesse, horrible swearers, that cannot speak but they must blaspheme, profane despisers of God's word, and worship, deriders of preaching and preachers, in a word, enemies to all godliness and piety of life, which by reproaches, and unchristian revile, they seek to blast in whonsoever they see it grow, extremely ignorant, knowing nothing distinctly in matters of Religion, not able with any understanding to give you a reasonable account in any point of their faith. In civil dealing men that are unfaithful, untrusty, unmerciful. In their carriage proud, disdainful, luxurious, wanton and unclean persons. May we believe such men when they say Christ is their beloved? Surely we cannot though they should swear it. What? love Christ, yet not know him, except it be by his name; love him? And yet despise his servants, his service, his Ministers, make a jest at his word, and put off with a scoff the counsels and rebukes which out of it are brought to them. Love Christ? Yet set thy mouth against heaven, and in thy rage and hellish furie discharge thy blasphemies upon his soul, his body, his blood, his wounds, his name, upon all that is precious in him, and not to be named but with devotion. Wilt thou say thou lovest Christ, when thou hast no heart to think on him, to talk of him, to be in his presence, in the assemblies of God's people in public, at sermon, at sacraments, at private prayers? Is he thy friend? And yet art though loath to have any thing to do with him, in such places, in such exercises? In fine where's thy love to Christ, whilst I see thy ungodly life, whereby thou dishonourest Christ▪ and shamest the name of a Christian? If by these practices we shall know thy love of him, whereby I marvel shall we know thy hatred of him. But, brethren▪ be not deceived, God will not so be mocked, delude thy self thou mayst, but Christ thou canst not with such fair glosses: it is not him whom thou lovest, it is some thing else, thy pleasures, thy wealth, thy lusts, the world, the Devil. These be the things whereon thy affections dote, whereto thy desires are fastened, these things thou canst serve, let them command any thing, thou art at a beck to do it, it is thy felicity to be employed by them. If any will cross thee in these thy courses, admonish thee, rebuke thee, persuade thee, thou canst not brook them, thou countest them thine enemies, that thus trouble thee; when thou art entreated by thy love to God, thy love to Christ, thy love to his word, by thy love to his Ministers, by thy love to thine own soul, by all things that are lovely, & by all loves to deny ungodliness and worldly lusts, and to live righteously, soberly, and godly. Wouldst thou not be persuaded to reason; didst thou indeed love any of these, as in word thou professest to do: but when all admonitions, reprehensions, exhortations, or whatsoever good counsel given in the name of Christ shall not yet be entertained for the love of Christ, but fall upon the heart like the hammer on the anvil, that strikes but enters not, or like a ball from a wall be smitten back into the face of him that sent it, with scorn and contempt of him, his message, and his Minister too, say what thou wilt, thy tongue belies thine heart, Christ is not he whom thy soul loveth, when thou wilt do nothing for his sake, take it for a conclusion, he hates Christ that hates Christianity.  
Use 2 2 Use is for Exhortation that seeing we have so fair an object of love as Christ is, we would place our love there and bestow it on him who best deserves it. This is a very good point to put in practice. We have ignorant, and worldly minds, we know not the high Excellencies of Christ jesus and therefore do not affect them. The world and worth of it we know and love, but too well. Again Satan, and our wicked hearts do blind our eyes, that we cannot judge aright of things; it is with our minds, as it is with our eyes, things that are a far off though of greater & bigger circuit, yet seem far less than those things that are nearer at hand. The earth, and earthly pleasures they are hard by, we taste see and handle them, we find the sweetness of them by their present possession, their natures agree with ours, they are carnal, and so are we, and therefore they will sort with our sensual desires: But now for Heaven and its joy; for Christ, and his graces, and glories, they are matters a far off, out of our ken, we hear much talk of them in word, but our fleshly minds cannot raise up themselves so high, as to conceive the true worth of them, by that which we hear spoken of them; such spiritual things, fit not with our earthly dispositions, and therefore when we hear of them (take away a few faint desires, that die of themselves) we have otherwise indeed no great liking of them, we ful●●ll every of us more or less the Prophecy of Esay, foretelling how corruptly men would judge touching Christ and his conditions, even we think that He hath no form nor comeliness, 
Esay. 3. 3.  and when we shall see him there's no such beauty that we should desire him. Look how meanly the jews esteemed of Christ in his abasement upon Earth, so do Christians now judge of him though in his glory, they see no such great excellency as men speak of in Christ, in his graces, his word, his ministers his service, that they should be so much carried away with the love of him, or his. How often do men ask that question in their hearts, Which the daughters of jerusalem asked the Church, What is thy beloved more than another beloved, 
Cant. 5. 9  O thou fairest among women, what is thy beloved more than another beloved that thou dost so charge us? What need such ado, such calling and seeking and enquiring of the Watchmen of the city; such charging of us to tell him to thee, if we find him is there any such singular dignity in this thy beloved above others? so men in their hearts and tongues do inquire strangely touching Christ and religion, they wonder what great matters we find in Christ, and his service, what good they get by so much prayers, preaching, running to Sermons, and hearing; by such strictness in their lives, and all this for the love of Christ, & conscience of his commandments: they see not where the benefit is, and it even angers them that others should admire what they see not, for any thing they perceive grace desires not so mmch law as God; the communion of Christ hath not so much delight in it, as that wi●h they call good-fellowship; filthy pleasures relish sweeter, than the joys of the spirit, and peace of a good conscience; they can love the world & the things in the world, be it an impure strumpet, the very image of the devil aswell, nay rather than jesus Christ. The brightness of God's glory, 
Heb. 1. 3.  & expesse image as he is called of his person, This doctrine of loving Christ sounds strangely in the ears of carnal men; Wherefore that we may make a right use of this instruction two things are to be obtained before we shall love Christ.  
1 Knowledge of Christ, what are his excellencies in himself and benefits toward us. This knowledge is the mother of affection, What the eye sees not the heart rues not; and 'tis true on the other side, what the eye sees not the heart joys not. Wherefore all means must be used to get a distinct knowledge of Christ, in all the forenamed particulars. ᵉ Perfectly we shall not know him in this life, neither shall we perfectly love him, but so far as the word hath described him to us we may and must know him.  
2 Holiness of heart: for Christ, and all things in him are holy, heavenly, and spiritual, and our affections will never take to them, till they be made like to them heavenly and spiritual, 'tis indeed natural to love some things, but to love God that's from grace, this affection is found only in the church, 'tis the soul calls Christ wellbeloved, those that are regenerate, whose hearts are sanctified, those virgins are spoken of in the third verse of the first chapter, who have smelled the odor of the sweet perfumes, & ointments of the Grace of Christ shed abroad in their hearts: these love Christ, and none else. When thus the eyes of our minds are enlightened, and our sinful hearts changed, then shall we begin unfeignedly to love & admire those treasures of knowledge and Wisdom those exceeding riches of grace & glory which are stored in the person of our Lord jesus Christ: we shall then look upon all that good is the world which before we loved and magnified, now comparing it with Christ we shall conclude with the Apostle, 
Phil. 3. ●.  The things which were advantage to me, the same I cannot lose for Christ's sake, and judge them to be dung that I may win Christ. It willbe with us as it was with the daughters of jerusalem before spoken of, who at first ignorantly and somewhat scornfully asked the spouse what was her beloved, that she sought so much after him, but when she had at large described him in all his excellencies, and told them: This is my beloved, this is my love O Daughters of jerusalem, Now their eyes are opened, and their hearts touched, 
Cant. 5. 16  they are as desirous to go seek him as the spouse herself and now they begin to inquire of her O thou fairest among women, whether is thy beloved gone, whether is he turned asiae, that we may go and seek him with thee chap. 6. 1. Now the lord open our eyes by his spirit, that we may clearly see and ardently love Christ, to whom with the father, etc.  
FINIS