brought in any hand to put to death the body of sinne to relinquish any of his pleasing and profitable lusts lewd practices is this man in case to put to death himselfe in the defence of Gods truth for loue thereof to forsake the world and himselfe 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 proue an open pesecutor of both He that can despise and in heart deride a protestant minister is in faire forwardnesse to like well of a Popish Priest In a word he that hath bid farewell to pietie to day it is an even lay but he may bee driuen to take leaue of his religion to morrow When once the conscience can swallow downe wicked practises it will soone digest wicked opinions when once the ship leakes the lading is in danger both to sinke or swimme together neither is it possible that a pure faith can be preserued in an impure conscience Now my Brethren let every one of vs cause our hearts to passe vnder this triall censure and so we shall see what we haue to trust to what religion hath to trust to vs. Let vs goe vpon sure grounds care we that our knowledge of religion be distinct and certaine that our practice of it bee sincere free frō Hypocrisie so we shal giue good proofe of our faithfulnesse for the present and our perseuerance for the time to come Be not slack to goe about this search and be sure to doe it throughly delaies are dangerous when the the disease is mortall and to cure by halfes 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 certainely kill at last A gangrene kils when it gets to the heart and what will that doe that is bred in the heart Inward diseases are ever dangerous but when they haue seized vpon the heart the fountaine of life they proue deadly Take then heed of an evill heart poysoned with vnbeliefe and as you loue the credit of religion the favour of God the happinesse of your soules looke to it betimes to purge forth of you such a venemous humour And now for an Antidote against this infection hearken in the next place to the second vse Vse 2 The second vse is of direction vnto a remedie against vnbeleife and Apostasie doe 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 yeare shall all your men Children appeare before the Lord God the God of Israel 24 For I will cast out the Nations before thee and inlarge thy borders neither shall any man desire thy land when thou shalt goe vp to appeare before the Lord thy God thrice in the yeere IN these words we haue two parts to be observed 1. A Precept 2. A Promise The precept is a Leviticall injunction touching certaine times of Solemne worshippe to bee performed to God by the Israelitish nation in the 23. ve More distinctly we haue in it three circumstances to be obserued 1 The time when this service was to be performed that was thrice in the yeare namely at 3. very solemne Feasts which were these 1 The Feast of the Passeouer or vnleavenedbread because during the Feast for seven dayes they might haue no leavenedbread in all their dwellings This Feast the whole Nation was to keepe at the Tabernacle where euer it should be set vp where after they had Sacrificed the Paschall Lambe in the Evening they were to returne on the morrow to their habitations as it is Deut. 16. 7. This Feast was kept on the 4 th day of the first moneth in memory of their deliverance out of Aegypt in Aegypt from the slaying Angell and in type of Christ that saues vs from the wrath to come 2 The Feast of Pentecost or of weekes which was kept seuen compleat weekes after the Passeouer or beginning the accompt at ripe Haruest when they put the sickle to the Corne fiftie dayes after they were to appeare before God with an oblation of the first fruits as it is Deut. 16. 9. Lev. 23. 15. c. This Feast was kept in memory of the Law giuen at Mount Sinai fifty daies after the departure of the Children of Israel out of Aegypt 3 The Feast of the Tabernacles kept on the fifteenth day of the seaventh Moneth for seuen dayes together after the gathering in of Haruest and Vintage Lev. 23. 33. c. At which time the Children of Israel that were Israelites borne were to dwell in Boothes made of the boughes of thicke and broad leaved trees leaving their houses In memory that they dwelt in Tents or Boothes for many yeares in the wildernesse as it is verse 42. 43. of that place These were the three solemne Feasts of the yeare wherein all the Males were to appeare before the Lord as we haue this precept explained by another precept Deut. 16. 16. Exod. 23. 14. c. 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 performe this worship vnto God these are All your men Children all the Males amonge 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 Iehouah and the God of Israel both titles implying that he had iust authority to commande the Israelites such solemne Services both in regard of his absolute Soveraignty over all and also of his gracious mercy towards them his People Now vnder this Circumstance of the person is implied the Place where they should appeare which was in that place which God should choose wherein to reare vp the Tabernacle or Sanctuary for his solemne and standing worship This was first at Shiloh after that was destroyed at Ierusalem 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 speciall manner in that place In which respect those that appeared in those places dedicated to Gods worship are sayd to appeare before God himselfe there present to require and reward their faithfull Services This then is the precept that at three Solemne Feastes in the yeere the Passeover Pentecost and Tabernacles all the males of the Israelitish Nation should repaire vnto the chiefe place of Gods Publike worship there to offer Sacrifice and performe such Services as were required of them Next followes 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 equitie and Reasonablenes of the afore named Precept God had commanded three times in a yeere all should come vp to the Tabernacle or
regenerate man complaines very pittifully Rom. 7. 19. 20. 21. But now in those that are vnregenerate this power of sin is much more predominant whose hearts affections vnderstandings and all in them are fast locked and barred vp vnder impenitencie rebellion and blindnesse so that they are holden prisoners of Sathan at his pleasure as the Apostle speaketh 2. Tim. 2. 26. Sinne hath dealt with those men as wee doe with wilde fowle clipping their wings that they may not fly away or as enemies doe with captiues disarme them of their weapons that they shall bee able to make no shift for their rescue So hath sin vtterly disabled man to every good worke by putting out the eies of his knowledge and stripping him naked of all those graces strength which he had by creation Beside this sinne hath taken away all desire of doeing good haueing affected the soule of mâ—n with the loue of all vnrighteousnes where by it comes to passe that man is well contented to be the servant of sinne taking great delight in his owne 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 sinne compared to snares and netts and bonds wherein men are caught and kept fast for escaping I finde saith Solomon Eccles. 7. 28. more bitter then death the woman whose heart is as netts and snares her hands as bounds Thereby signifing the most intangling and inthralling nature of the sinne of adultery whereinto few men fall that euer get out againe I see that thou art in the gall of bitternesse and in the bond of iniquity saith Peter to Simon Magus Acts. 8. 23. Why because for all his seeming profession he was still tyed to his couetousnes other vile affections like a slaue bouÌ„d to a post with a chaine So Paul exhorts Timothy that he instruct his hearers to the end they might Come to amendment and recouer out of the snare of the Divell of whome they were taken prisoners at his will 2. Tim. 2. 26. And for this cause are sinners in the state of vnregeneration compared to captiues and prisoners kept vp in restraint Isaiah 61. 1. Isai. 42. 7. But here you are to note that Satan and sinne doe not deale alike rigorously with all they carry a straighter hand ouer some then ouer others Some they keep in arcta custodiâ— in close imprisonment And that is when men by Satan and corruption are made so sure and so fast chained that they cannot goe one step beyond prophanesse and impiety Thus is it with men that are kepr close prisoners in the darke dungeon of ignorance or who stick fast in the dirt or mire of beastly coveteous and voluptuous affections in a word those that are giuen over to all vngodly 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 himselfe in the sinne and misery of man holds him in a longer chaine and lets him goe a good way onward in Christianity but yet at last fetcheth him back againe when he pleaseth like birds in a larger Cage they flutter about or like birds in a string they make a faire flight vp towards heauen but Satan when he spies his advantage that by their fall he may giue some notable foyle to Gods glory and the credit of his Gospell then he twitcheth the string and downe they tumble vnto hell Such are those of which Peter speaks 2. Peter 2. 18. 19. 20. who had escaped farre from the filthinesse of the world but yet were intangled againe therein Such a one was Demas whose coveteousnesse hookt him back from his profession of the Gospell to the world And such was the young man in the Gospell who was come neere to the kingdome of heauen but he had one legge chained fast to the loue of riches and that fett him quite back againe All these haue a kind of liberty but t' is only of the prison They walke abroad but ti 's in fetters or as prisoners in Rome vsed to be dealt with chained to a souldier their keeper that doth accompany them to see them safe returned to their jayle Now you knowe that a slaue who walkes abroad to do his masters businesse is yet a slaue as well as he that iâ— chained in the Gallie And so are these still servants and bondmen to their corruptions how ever they seeme for the present to bee more favorablie vsed Thus of the first point wherein the masterlie power of sinne stands viz. the restraint from doing the good we should and sometimes would Now in the next place Sinne hath also 2 A power of coÌ„manding all bad services whatsoeuer A slaue you knowe must ride and runne drudg and trudg carry and draw hew in quarries digg in the mines tugge at the oare labour like horses in a mill and be put to all the base offices that are to be done Honourable seruices there be that a freeman a sonne may bee imployed in but servants and slaues indure the basest and painfullest drudgeries So is it with a sinner he is at the command of his sinne as the Asse of his driuer or as the Centurions servants were at their masters beck Looke how Satan inspires him and his corruption suggests vnto him so he studies and plotts so he invents and practises Be it but one sinne that raignes over him you shall see him euer attendant on that master as bee it lust pleasures coveteousnesse ambition he is wholy taken vp in their imployments He hath nothing to spare from them no thoughts no words no time weeke day and Sabbath day their businesse still goes on nay the day is not enough for the doing of its command He deviseth mischiefe vpon his bedd and he cannot sleepe till he haue lay'd a plott how hee may compasse one of his vngodly desires He will be profound crafty and diligent in contriving and dispatching the affaires which the Divell and his corrupt heart haue giuen him in command For this cause is sinne compared vnto a law Rom. 7. 23. because it commands and rules ouer men by powerful suggestions provoking them to evill A lawlesse law it is but fitt for lawlesse men it prohibiteth all that good is and enioynes the practise of every euill thing And hence also is Satan stiled the prince of this world because he hath noe meane company at his devotion ouer whome hee rules as vassals and slaues most ready to obey his will and pleasure But will you see what imployment sinne and Satan set men about Are they honorable services no the most vile base absurd and vnreasonable 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 it selfe Let coveteousnes tyrannize ouer him how basely niggardly
to enjoy some pleasures of sin for a reason but this seeming kindnesse was but coloured cruelty all being nothing but a sweet sauce to make him swallow downe those morsels of poyson the fierie venome whereof shall afterwards drinke vp his spirit and inflame his soule with euerlasting burning Foolish men and vnwise that take such paines to be miserable But how should it be otherwise when men are servants to Satan But rebels against God In vaine do they expect any other reward for their seruice then the severest punishment of their rebellion Thus I haue opened vnto you according as I haue bin able the nature degrees quality of this spirituall bondage of sinne It remaineth now to make some vse and application of that which hath benne deliuered Vse 1 The first vse shall be for the discouery of a great error in the world committed by men in iudging their owne and other mens conditions It is the common opinion of most that if a man liue out of danger of law and haue wherewith to pay euery man and keepe him out of debt and feare of the prison if he can liue vpon his owne and be beholding to no man if he can set his foote to the best mans in the parish and be able to make his part good in any suit or quarrell caring as little for such a great man as the great man cares for him if he can ouer-beare his enemies and trample vpon any that he takes against If he can go whether he lists do what he pleaseth liuing idlely in pleasures vpon other mens labours if he be able to sin boldly to satisfie any disordered affection without controule hauing power in his hand to overcome a poore Minister that he shal not dare to reproue him or money enough in his purse to out-bribe the authority seuerity of the law such a man as this that liues with out feare or care he is esteemed the only man that leads a free life and liues at his own command Thus men iudge of others and of themselues whil'st they looke no farther then that which is outward appearing to sense But they must knowe that every freeman in a civill estate is not a free subject of Gods kingdome No there be that feed dainty lie soft goe richly cladd liue lazily and who take their fill of worldly pleasures in all licentiousnesse who yet are as arrant slaues as any that serue in a Gally Do but turne their inside outward and you shall see ever whole legions of Divels domineering ouer them pride covetousnesse ambition envie malice vncleane desires with a number of such like black and hellish lusts raigning in their soules vnder the command whereof they are haled this way and that in all seruile obedience euen like slaues bought and solde in a market A vaine thing t' is for these men to bragg of their nobility gentrie of the freedome and ingeniousnesse of their education or living For let them know that a mans honour is his honestie and sanctitie his perfect freedome is the faithful service of his God He is truly free gentle and noble that 's truly gracious Swearing lying gaming whoring coveteousnesse gaping after a few pounds of gold and siluer foolish loue of gay apparell restlesse pursute after two or three words and titles of honour with the like are these the imployments of a braue free generous and noble spirit Farre be it from any man to thinke so seruile and base disposition they be that subiect themselues to such wicked and vnworthy affections nor can any be honest or honorable who hath such masters This the Apostle concludes Rom. 6. 20. When yee were the servants of sinne yee were free from righteousnesse And it must needs be a base and dishonest seruice wherein t' is free to be and to do any thinge saving that which is honest and righteous Wherefore let no man fall into the error of the Iewes here noted in this text boasting much of their freedome and dignitie because they were borne of Abraham liued not in bodily servitude lest they heare also that which Christ here replied vpon these Iewes who so committeth sinne is the servant of sinne and againe if yee were Abrahams Children yee would doe the works of Abraham vers 39. But now yee are of your Father the Divell because the lusts of your Father yee will doe vers 42. Vse 2 2 The second vse of this point shal be for admonition that each one do make triall of his estate whether he be the seruant of sinne yea or no For which purpose the Apostle hath set vs downe a golden rule Rom. 6. 16. knowe yee not that to whomsoeuer yee giue your selues as servants to obey his servants yee are to whome yee obey whether it be of sinne vnto death or of obedience vnto righteousnesse T' is not the Liverie or Cognizance of Baptisme t' is not the name of Christian t' is not the outward profession of religion that makes a distinction betweene the seruants of God and of sinne We haue a fairer marke to know them by and that is Obedience This tels vs certainly to whom they belong He that obeys God he is Gods servant he that obeys sinne let him protest or professe neuer so much devotion to Gods service yet he is for all that the seruant of sinne and no better Well then the triall is now easie and requires no more but this that you bring your thoughts home to your selues duely considering whom you do vsually seruice vnto whether God in obeying his holy commandements or your owne sinfull flesh and Satan in following their counsels Doest thou in thy heart serue 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 whatsoeuer If thy conscience can truly say yea then maist thou rejoyce in the honourable title of being the servant of God On the other side doest thou committ sinne as our sauiour speaks here that is doest thou willingly and ordinarily make a practise of breaking Gods holy law following euery lewd course that Satan leads thee to and giving scope to thy vngodly desires yea is there any one particular sinne that raignes ouer thee wherein thou liuest wittingly and wilfully howeuer thou forsake others If thy conscience say yea then know that as yet thou art a miserable bondman and seruant vnto corruption hearken therefore in the last place to Vse 3 3 The third vse wherewith I will conclude this point and that is an exhortation to perswade those that find themselues in bondage vnto sinne to endeuour by all meanes to gett themselues at libertie To men in prison or bodily servitude this exhortation were needlesse but vnto the servants of sinne t' is most necessary to vse all perswasions to make themselues freemen Two motiues there are that ordinarily prevaile with all men to
and halfe sentences so hack and hew at it that you may almost sweare they speake they know not what of matters out of their elemēt though they be the wisest and craftiest headed men in a parish take them in other matters yet in these things you would thinke verily they were borne starke naturals and Idiots they will sometimes shape you such strange absurd and vnexpected answers to your questions that when a man cannot choose but pitty them he hath much a doe to forbeare laughing at them Let me tell a story that I haue heard from a reverend man out of the pulpit a place where none should dare to tell a lie of an old man aboue sixty who liued and died in a parish where there had beene preaching almost all his time for the greatest part twice on the Lordes day besides at extraordinarie times This man was a constant hearer as any might be seemed forward in the loue of the word on his death bed being questioned by a minister touching his faith and hope in God you will wonder to heare what answere he made being demanded what he thought of God he answeres that he was a good old man what of Christ that he was a towardly young youth and of his soule that it was a great bone in his bodie what should become of his soule after he was dead that if he had done wel he should bee put into a pleasant greene meddow These answeres astonished those that were present to thinke how it were possible for a man of good vnderstanding and one that in his daies had heard by the least two or three thousand sermons yet on his death bed in serious manner thus to deliuer his opinion in such maine 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 heare much happily a hundred sermons and a halfe in a yeare yet at yeares end are as much the better for al as the pillers of the Church against which they leane or the pewes wherein they sit A matter greatly to be lamented and sharpely reproued that wise men politicke men graue men great men rich men men that carrie the name of Christians should yet be such very children in all godly knowledg Wherefore in the next place let this be for exhortation Vse 2 1 To Ministers that they would be carefull 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 togither they for their ignorance these for their negligence such ministers haue their doome in my text because thou hast reiected knowledge I will also reiect thee The people shal indeed perish in their sins but their bloud c whose office it was to instruct admonish reproue entreate and by al meanes to turne the people from their evil waies Oh that such men would be pleased to consider that the best service they can doe the greatest honour they can attaine vnto is to be faithfull labourers in Gods vineyard What an honour and happinesse is it to a man to be made a common blessing vnto all men round about him to be eies to the blind legs to the lame a mouth to the dumbe a staffe to the feeble a physitian to the sick a counsellour in hard cases a watchmā in danger a captaine in conflicts so much and much more is a minister vnto his people if he doe his duty as he ought And vnworthy they are of that office who scorne to take the paines that belongs to it or thinke it an easie or small matter to saue a soule from death But happily I speake to them that heare me not wherefore the next exhortation is 2 To people that they would take notice in themselues of this foule sinne to amend it Some men are ignorant of this like men in the dark thinking themselues faire because they see not their owne deformities Come now then into the light looke on thy selfe see what an ignorant wretch thou art bewaile it repent of it amend it Be ashamed in your selues of that which you are ashamed of when any man takes notice of it blush at your ignorance and heare what the spirit of God saith to you Pro. ◠22. How long ye simple ones will ye loue simplicitie c. If a man cal you fooles and simple persons you 'le be angry with him now God calls you so be angry with your selues be ashamed of your selues that God should stil call you simple scornful foolish because ignorant disobedient men Say now in thine owne heart how foolish how brutish haue I beene how like a beast nay how much worse thē a beast haue I liued The oxe knoweth his owner the asse his masters crib but I haue not knowne or considered ought surely I haue not in mee the vnderstanding of man what folly and simplicitie is this in me to know any thing but what I should know God and his goodnesse my selfe and my dutie How many sermons haue I heard in vaine how often haue I discouraged my minister making him weepe and sigh in secret to see so little fruit of his ministerie Ignorant I was when he first came to the parish now after many yeares am ignorant still I see young men yea little Children can giue a better reason yea answer more soundly to points of Catechisme thē I can Think thus with thy selfe and then grow into resolution to take a new course begin to doe that which is never too late to be done to know God and which waies thou maist worship and obey him resolue to take all opportunities to spare as many houres as thou canst for the purchasing of this heavenly wisedome And least that here also thou shouldst plead ignorance that thou wouldst get knowledge if thou knewest which way hearken a little to some directions The meanes whereby knowledge will be gotten are these 1 Hearing the word of God preached this is the chiefe meanes wherevnto you must giue all diligent heede God hath appointed it for this end to the instruction of the ignorant and it goes accompanied with his speciall 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 Lords day and in the weeke too when occasion serues spare an houre for a sermon as wel as two for a play or a feast idle chatting or doing nothing When thou comest to Church come with a mind to learne set thy selfe in good earnest to heede the Preacher marke what doctrine he delivers how he proues how he applies it Keepe the point he speakes of in thy memorie as he goes along and if thou be short witted helpe thy selfe with thy pen gaze not sleep not talke not thinke not of this and that businesse fixe thy eies vpon the Preacher and thy
departing frō the living God This attribute compriseth all the rest more to vs thē all the rest not only what God is in himselfe but what he is vnto the creatures namely the author of their life being so the fountain of their happynesse and welfare He therefore that forsakes God leaues the wellspring of liuing waters to drinke puddle out of a broken Cisterne he leaues the Sunne to warme himselfe at a candle and departs from life to goe into death God is truth and light and they that goe from him runne into darkenesse and error in him only is peace and happinesse without him there 's nothing but woe and misery They forsake their owne mercy that trust in lying vanities Ionah 3. 8. being taught by his owne experience he that flyes away from Gods presence to goe to Tharsis thinking there to be in safety he shal be deceiued in his expectation the windes will not blow fauorably vpon such a runagate the seas will not brooke the shippe that beares him safety he finds none but whē we least looked for it in the belly of a fish and that neither vntil he had returned vnto God whom he had forsaken by prayer and promise of obedience Men and Angels and all creatures are but lying vanityes deceiuing the hope of them that seeke vnto them for helpe when their ayde is only sought after and God forsaken they then leade vs into sinne and misery and there leaue vs. Wherefore miserable is the case of Apostates who turne their backes to religion and sanctity of life in as much as these things cannot be left but God must be forsaken too There is indeede an imagination amongst them that God will be a friend vnto them in all religions and in all practises whatsoeuer But this is but a Turkish dreame No he that departs from faith and obedience departs also from the liuing God And whosoeuer so forsakes God let him also be sure God will forsake him then which no greater miserie can betide a creature You see Beloued what iust cause we haue to enforce this exhortation vpon our selues Take heede c. It is easie yet most dangerous to be deceiued herein wherefore now bethinke your selues try your hearts in an vnpartiall examination of them whether they be sound in the faith yea or no now that yee may not wander in this search fasten your meditations vpon these two particulars 1. Looke to thy knowledge see vpon what grounds thy faith in God and profession in religion is built Stands thy faith in the wisedome of men beleiuest thou because of their saying is it founded vpon the custome of the countrie of thine owne education vpon the authoritie of lawes and good liking of men that establish and maintaine the religion thou professest if this be the ground worke of thy faith thou buildest vpon the sand Hast thou no sound knowledge of religion thy selfe Art thou vnable to iustifie thy faith by the Scriptures Is not thy conscience convinced by sure proofe that the religion which thou professest is the very truth of God If so know then for a certaine that there is an euill heart within thee that will betray thee to Apostasie in the time of trouble Shall a man thinke thou wilt stand to that which thou knowest not throughly when arguments threatnings persuasions and faire promises shall assault thee Will such sleight imaginations as these endure the stake when all that thou canst say for thy selfe is I thinke so men say so I haue beene taught so by such and such Ministers other men are of that opinion I neuer heard to the contrarie And wil such slender and ill grounded conceites as these in matter of religion vphold thy heart in a constant resolution to stand for the maintenance of the faith will these arme thee with courage against the point of the sword the heate of the fire the teeth of the beast the force of torments losse of friends of country of life for Christs sake Be assured that if thy religion rest vpon such propps as these that it will fall vpon the dust when peace credit and other temporall respects which are now the maine vndersetters of it shal be remoued and the whole weight of it shall leane vpon such a broken reede 2 Looke to thy practice whereby thou shalt best discover what thy heart is Is the practice of thy religion entire faire vniuersal equally respecting all the commandements so that thou studiest to thy power to walke before God in vprightnesse and to please him in all things Art thou the same man in priuate that thou art in publike 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 doe thy holines towards God thy righteousnesse towards men thy sobrietie towards thy selfe keepe pace together goe hand in hand Art thou a faithfull Minister a iust 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 deale vnfaithfully in the covenant he hath made with God but that his faithfulnesse and vprightnesse shal preserue him from backsliding But Beloued if ye serue God with reservations and secret dispensations picking and choosing according as it fits your owne humonrs doing this thing disobeying that If ye trust God in some promises mistrust him in others feare him in some threatnings despise him in others then know all is not well within for there is within an evill heart of vnbeleife and religion will gaine but litle credit by your cōstācie in the professing of it He that shuffles and cutts and choakes his conscience by shifts of wit stifles in him the good motions of grace nourisheth in him some wicked affection or other and liues in the practice of some secret abomination He that can stumble at a straw and leape ouer a block straine at a ceremony and neglect the substance of righteousnesse and iudgment and the feare of God he that is forward in such maters as gaine applause making the shew of his religion his reputation but in the meane time where there 's no notice taken of him he liues loosely intemperatly and vnconscionably Let not such a one deceiue himselfe it is certaine his heart is naught and vnfaithfull and when God his religion haue most neede of him such a false friend will faile them both He that hath already denied the power of Godlinesse will it be any wonder if afterwards he deny the forme of it one sinne liued in without repentance is enough to pull a man to hell and will it not be enough to poperie or any other heresie He that will not leaue his sin for his religions sake will easily be perswaded to leaue his religion for his sinnes sake he that will not at Gods commande or intreaty be