no other grace that hath the proper office and power to vphold a man in the constant embracing of all holy dueties and constant practise of all good workes but only faith and therefore where that is not men must needes fall away from both That such is the force and vse of true faith you shall see by considering the obiects of it 1 All divine trueths to be held and professed in matter of Religion which are aboue our naturall and corrupt reason and therefore vnlesse our vnderstanding bee by a true faith captivated vnto the obedience of Christ that we can resigne vp our owne wits to be ruled by Gods wisedome and rest our selues only vpon the true word of God it is not possible that ever we should finde sure footing where and in what certaine trueth to rest our selues but shall alwaies bee as those Children spoken of Ephes. 4. 14. of weake and vnsetled mindes easily perswaded to belieue any thing being like small barkes without sufficient balance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tossed vp and downe vpon the waues like a feather and driven this way and that way with every winde of false Doctrine raised vp by our owne foolish fancies or by the device and craftinesse of men lying in wait to delude vs. 2 All commaundements of God touching our holy practises together with all the threatnings if we doe not obey and promises if we doe Now these things are partly contrary to our corrupt nature and vile affections which cannot subiect themselues to Gods 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 threatneth or promiseth Gods law is holy but we are not so Gods promises are spirituall but we are carnall led by sensuality placing our affections on things that are in present view and therefore naturally everie man from the wombe is adverse and backeward from doing that which God commandeth or believing what he promiseth or threatneth Now then what can vphold a man in his obedience to Gods law and dependance vpon Gods promises It is only a true faith which apprehending truely the authority and high soveraignety which God hath in commanding vs and together therewith beholding the excellent holynesse and goodnesse of his commandements makes the heart stoope vnto obedience be it neuer so irkesome vnto it selfe Againe when faith apprehendes the immutablenesse of God in his word when it seeth the pretiousnesse of the promises of mercie with their certainety when it seeth the terriblenesse of its threates togither with the vnavoideable accomplishment of them vpon obstinate men Here nowe the heart rests it selfe as on an anchor sure and stedfast it is filled with a constant feare to offend because it knowes punishment is not to be escaped it is filled with continuall ioye in its obedience because it abides assured of the rewarde But where this support of faith is wanting all obedience presently falls to pieces then if God command or forbid vs any thing we beginne to take advise whether it be good to obey yea or no we fall to aske councell of Sathan of our selues of other men as bad as our selues If they say no there is our resolution too God must looke him out other servants we are not for his turne If Sathan tempt vs strongly if our affections rage when they are crossed if men frowne or fawne vpon vs we are quickely turned out of the way and our purposes of obedience are all dasht in a moment Let God and his Ministers threaten never so much we then thinke within our selues that threatned men liue longest such angrie words breake no bones let God promise neuer so faire we can beginne to smile secretly in our hearts and thinke they are but faire words that make none but fooles faine Indeede if the worlde threaten or promise wee thinke there is something in an arme of flesh that may doe vs hurt or good but when faith is fled certaine close Atheisticall imaginations beginne to fasten vpon the minde concerning God and religion as if religion were but a pretty politicke complement that God is one who will doe neither good nor evill and that we haue no great cause to feare or trust him We see then my brethren how plaine a downfall there is from Infidelity to Apostasie from God and all goodnes when men want faith by the light whereof their blinde reason might be guided by the power whereof their disordered hearts might bee kept in compasse they straight runne madly into all wicked opinions and mischievous practises Most true is that of Saint Iames Chap. 1. ver 8. A double minded man is vnstable in all his waies A double minded man that is an vnbelieving person whose faith and opinion stands vpon tearmes of indifferencie probabilitie hee is in vtramque partem on both sides or betweene both in neither his opinions in matters of religion are variable according to seasons and occasions he holds much of his religion by the copie of mâ—ns countenances much of it by permission of his lusts with manifold reservations and provisoes that it shal bee lawfull for him in such and such cases to doe or belieue otherwise then for the present hee doth when men are thus of double mindes who resolue vpon both sides and so resolue vpon neither who cast about in their thoughts and say I belieue this but it may be 't is otherwise I doe this but what if I do it not what if I do the contrary when mens mindes looke thus a squint on two thinges at once they must needes bee vnstable in their waies If saving faith in the trueth of God doe not establish the heart in a full relyance vpon God only it is impossible but that a man should be of a wauering and moueable temper vnstable in his opinions vnsetled in his practises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a man that standes vpon one legge easily overturned like a bowle on a smooth table that 's pushed aside with the least touch of a finger whereas the true believer founded and stablished in the faith is one of those living stones which S t Peter speaketh of 1. Pet. 2. 5. which are squared and surely placed vpon the foundation therevpon resting vnmoueable Thus much for the opening of this point sufficiently for our vse as that which needs practise more then proofe The vses I shall commende vnto you shal be no other then those which are made already to our hand in the text Vse 1 The first vse shal be for exhortation that we be now admonished of this matter what the Apostle speakes to these Hebrewes the same I say vnto you Beloved Take heâ—d brethren lest there be in any of you an evill heart of vnbeliefe in departing from the living God Be well advised looke well about you it is a matter of greatest moment herevpon depends your constancie in religion and vpon that dependes your happynesse
our Religion and to approue our selues to be indeed good Christians by being honest Tradesmen iust Magistrates painefull Ministers c. 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 commaundes vs in that vocation wherein we are called not shifting from one to another not taking libertie to be idle in our particular lawfull imployments that so wee may be diligent in Gods seruice Wherefore they are iustlie to be reproved not onelie who vtterlie forsake all imployments of this life to the end they may wholie consecrate themselues to spiritual devotion but such also who though they forsake not vtterlie yet neglect more then is fit their civill vocations It is either waie a misguided zeale either to withdraw ones selfe from humane society neglecting al service to our neighbour vnder a pretence of more devout seruice to God as Popish Votaries vse to doe or as manie doe who grow carelesse of their lawful affaires whiles they busie themselues about exercises of religion I would be loath to discourage anie man for his forwardnes in matters of religion I know well wee shall finde everie where ten monstrouslie prophane to one indiscreetlie zealous yea a hundred that neglect Gods service to follow their owne busines for one that doth otherwise Yet giue me leaue to tell you that there is a fault among some in the world who suffer dammage not so much by Gods service as by their owne indiscretion whiles by vnnecessarie iournies conferences entertainements and such like occasions touching matters of religion they put al their necessarie businesse out of order If such men suffer decaie in their estates they must blame themselues Religion is not in the fault which where it is truelie taught teacheth man prudence how to order his estate with iudgement The want whereof giues occasion to most to imagine that the greatest part of such mens religion lies in their eares because they loue to heare much but not to doe This fault should be amended where it is to be found to the end that religion be not scandalized as a profession that doth impoverish men I confesse it is not an easie matter to giue generall rules that may befit all callings and conditions of life to proportion out the times of Gods service and our owne imployments yet these things I shall commende to your considerations 1 That in parting our time betweene religious and civill affaires we shall doe best to follow Gods owne directions who hath allotted a larger proportion to our owne temporall businesses then to his spirituall service sixe daies for those one day for this Not but that he must haue the glorie of some time and all the businesses of everie daie but on the seaventh day he requires we should more immediatlie and wholly intende his service And know this for a truth that could reason or Gods commande perswade people to harken to Gods counsell diligentlie and seriouslie to attend all the dueties of Gods worship vpon the Lords daie they should finde a larger increase of grace and better successe in their affaires by that one meanes wel vsed then now by manie neglected 2 You may obserue a diuersitie in mens callings some afford more leasure some lesse Where more may be spared it cānot be better bestowed then vpon God to glorifie him and vpon a mans owne soule to saue it but where lesse may be spared something yet may be set apart for religion This is certaine there is no calling of neuer so busie imployment 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 doe well did not covetousnes voluptuousnes and other vilde affections befoole vs and make vs vnthankefull vnthrifts of this shortnesse of life and grace were our eies cleared vp that we could looke perfectlie into the end of all things reason and religion would teach vs that much of our time would bee spent better then it is Surelie men will say hereafter how much better had it beene had I spent such an howre in praier which I wasted in idlenes such a night in examining my heart vpon my bed and watering my couch with my teares of repentance which I spent in revelling gaming and other vngodlie practises how much better had it beene if I had gone to the house of God when at such a time I went about needlesse disports that such a daie had beene spent in praier and fasting which was passed awaie in complements of visitation and entertainements But we trifle awaie our time and then complaine we want time for Gods service and service of our callings The service of our lusts haue eaten vp that which was to be bestowen vpon God and the remainder the world must haue that Wherefore let vs learne wisedome and seeing wee can almost at any time finde an houre halfe a daie a whole daie or more to spare from our businesses for by matters Let vs doe as much for God as we will doe for the world and besides the seaventh day which is his owne let vs giue him somewhat of the sixe other an houre to heare a Sermon as well as twaine to our selues to sit idle lie or ill imployed to spend halfe an houre in praier reading meditation as well as three houres at a feast to spare once a quarter a daie for the humiliation of thy soule in fasting praier and examination of thy sinnefull hart as wel as thou sparest odde daies enough for thy pleasure This were wisedome and spirituall thriftines and be bold on it my brethren that things being thus ordered with moderation and godlie discretion much time will be gained for Gods service without crossing or hindering of our worldlie affaires Thus much of these questions now let vs come to make some application of the point to our practise Vse 1 The first is for the discouerie and reproofe of those evill thoughts and practises of men who iudge the service of God to be an vnprofitable and dangerous imploiment Manie there are that thinke as that evill sloathfull servant spake Mat. 25. 24. Master I knew thou wast a hard man in most mens estimation God is a hard Master that lookes for much labour and paies but small wages This corrupt opinion of God his worship is an old festered sore in the heart of man deepelie setled in his thoughts and not seldome blistering out vpon his tongue Your words haue beene stout against me saith the Lord to the Iewes in Malachie his time Mal. 3. 13. 14. and wherein had they spoken stubbornelie against him Ye haue said saith God it is in vaine to serue God what profit is it that we haue kept his commandements and walked humbly before the Lord of Hosts Therefore wee count the proude blessed even they that worke wickednesse are set vp and they
Saints departed or in Adam in his innocencie none is so stupid and dull as not to admire it in them and to wish for the like in himselfe so farre as he might be capeable of it In which case when we looke backe from them to our selues who can choose but hang downe his head for very shame and griefe to see God and these blessed creatures inhabiting in so glorious a brightnes and light somnes whilest himselfe dwels in darkenes compassed about with a blacke night of ignorance errour and obscuritie He seeth as much difference betweene himselfe and them as between him that travailes by the cleare sunne-shine and one that walkes by a candle Knowledge is like the sunne in the world or the eie in a mans face nothing would be more rufull and dismall then the world without the light of the sun nor is any deformity in the face more notable then the want of an eie And certainely there is nothing more vglie to behold then that soule which is darkned in its vnderstanding through blindnes and ignorance being destitute of the knowledge of God of Christ of grace of Religion the knowledge whereof is both light and life vnto the soule 2 In the next place let vs consider the causes of mans ignorance and they are two both very bad according as the effect 1 The first is Adams sinne from whose fall this naturall corruption and weaknes is derived vnto vs. Hee sinned and we in him both are punished among other great losses with the losse of those glorious abilities of our vnderstanding part It had once a power and large capacity to comprehend all things both naturall divine but at this time a very great weakenes and dimnesse of sight is fallen vpon it in discerning naturall things and for the knowledge of God and spirituall things it is growne even starke blinde Hence then is that first bond of ignorance which wee may call naturall and invincible Naturall because every sonne of Adam brings it with him into the world by the course of his generation and birth forasmuch as every one is borne weake-sighted with this infirmity and disabilitie in his vnderstanding Therefore in infants there is more then ignorantia purae negationis for being sinnefull ignorance is a part of their originall corruption and so t is 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 sinfull nature Againe this ignorance is tearmed invincible or vnavoidable because the naturall man alwaies continues in it and cannot by his owne strength ever get out of it but only by the helpe of Gods spirit outwardly affording the the meanes of holy knowledge inwardly inlightning the minde to vnderstand them aright as the Apostle sheweth 2. Cor. 3. 18. 2. Our owne sinne viz wilfull rebellion in neglecting and despising all holy meanes of knowledge when meanes are not they seek not after them when they be offered they refuse them or vse them with al carelesnesse and disrespect when men winke against the light closing vp their eies that it may not shine id their hearts when they will none of wisdomes instructions but stubbornely say to God depart from vs for we desire not the knowledge of thy waies Hence is that other kinde of ignorance which we call affected a fouler fault by farre then the former when men know nothing and yet scorne to learne anie thing they will not heare nor conferre nor read nor pray nor vse any meanes to get knowledge but are content to sit still in darknes as the Egyptians were sometimes forced to doe not stirring one way or other A miserable condition but I shall tel you the reason of it they abide in darknes because they are loth to see and to be seene 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 griefe they should meete with many reproofes of their lewd courses many perswasions to piety and obedience all which they can by no meanes endure it is death to them to heare of their faults when they are resolved not to amend them and they will be wilfullie ignorant of that which being once knowne would often trouble their consciences This reason of mans wilful affected ignorance Christ giues Ioh. 3. 19. 20. Light came into the world and men loved darknes rather then light because their deedes were evill for every man that evill doth hates the light neither commeth to the light lest his deeds should be reproved These are the causes of this ignorance originall corruption disabling vs to know actuall stubbornesse and frowardnesse making vs vnwilling to know wherefore ignorance must needes be ill that hath so ill causes where the roote is rottennesse you can looke for no fruit but corruption 3. Come we in the third place to the effects of it you shall see it is evill and hurtfull in that regard also The fruits of ignorance are two 1. sinne 2. punishment 1. sinne Ignorance is a sinne it selfe and it is a cause of many sinnes There be mother sinnes and this is one of them a fruitfull mother not of devotion as blinde Papists would haue vs belieue but of iniquitie and impietie An ignorant man is a wicked man an ignorant Priest is a wicked Priest an ignorant people a sinnefull people T is plaine by this very chapter There is no truth nor mercy nor knowledge of God in the land saith the prophet ver 1. What followes thence why this by swearing and lying and killing and stealing and câ—mmitting adultery they breake out and blood toucheth blood vers 2. Againe Israell 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 followes therevpon ver 3. Ah sinnefull nation a people laden with iniquitie a seed of evill doers children that are corrupters they haue forsaken the Lord they haue provoked the holy one of Israel they are gone away backward see the fruits of ignorance whereby men become Apostates from God wicked in themselues corrupters of others for so it is they that know no good themselues haue yet knowledge enough to teach another to doe evill nor can this bee otherwise for as much as where the heart is evill the life wil be 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 blindnesse of their harts Eph. 4. â—8 that is they were destitute of all sauing and quickning power of Gods spirit they had no grace no faith no feare no loue no true affection to God or any spirituall goodnes they had neither care nor desire of that they knew not whence ver 19. followes immediatly their lewd
to buy lace and needlesse superfluities of apparell and hast thou not monie to buy a Bible or any other good Booke for shame say not so But I haue no time to read for any thing else time enough to doe nothing to lie a bed till noone to sit two or three houres at dinner or supper to goe to such a friend and there spend halfe a day to such a freind and there spend another to doe any chare that comes in extraordinarily Away with those excuses 't is certaine my brethren there is no calling be it of never so much employment but of twenty foure hours they may if they list spare two at the least for religious imployments yea more if they bee wise and thriftie of their time But I cannot buy all bookes nor read all nor would any man haue thee doe so but buy some read some canst thou not tell which are best and most profitable then aske counsell of the skilfull that are able to advise thee But learning is a hard matter and 't is not for plaine folke to vnderstand 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 schollers should vnderstand but know this is nothing but an excuse for thy slothfulnes learning is hard because thou art vnwilling to learn otherwise the spirit of God hath testified that knowledge is plaine and easie to him that will vnderstand And doe but trie taking but that paines in the studie of religion which thou doest in many needlesse imployments and experience shall tell thee that wisedome is to be found of all that doe seeke her And yet my brethren because the well is deepe and you may plead that you haue not wherewith to draw let mee tell you in the last place of one meanes more to get knowledge which blesseth all the forenamed helpes and that is 5 Prayers vnto God that he would giue thee an vnderstanding heart to know the mysteries of salvation that he would open thine eies to see the wonders of his law That light which is in thee must come downe from the father of lights and vnlesse still thou meane to sit in darknesse thou must haue recourse vnto God praying him that he would shine into thy hart to giue thee the light of the knowledge of the glory of God in the face of Iesus Christ. And remember this that he who seeks for the knowledge of matters of religion by the strength of his owne wit and other naturall parts without humble and faithfull supplications for Gods assistance in this behalfe such a man is in danger to be misled into manie erroneous and hereticall opinions for if in any thing much more in the matters of religion is that most true he that is a scholler vnto his owne reason hath certainelie a foole to his master Wherefore we are to put on an humble and sober minde intreating his direction submitting our reason to his wisedome Now my brethren doe these things and prosper haue an eare open to heare the word a heart readie to meditate on it a tongue seasonablie to talke of it an eie diligent to read it and with all these ioine heartie praier that thou maiest vnderstand it aright and then be thriving and succesfull in holie knowledge though thy tallent be as yet but small yet follow this course and after a verie little paines and patience thou shalt see for certaine that this traffique will returne thee ten for one even a large increase of all spirituall knowledge The gaine whereof shall bring much glorie to that thy heavenlie master that set thee on worke and to thee his good and faithfull servant a bountifull rewarde for thy labour FINIS HEB. 3. 12. 13. Take heede least there be in any of you an evill heart of vnbeliefe in departing from the living God c. THE words containe in them a serious exhortation to perseverance in the profession of the Gospell of Christ. The occasion is from the Comparison which the Apostle makes betweene Moses and Christ and betweene the Church of the Iewes and of the Gentiles vnder Christ Moses and Christ agreeing in that both are faithfull to him that appointed them in the exâ—cution of their office but they differ in that Moses is but a seruant in the house of God Christ is the sonne Moses gouerned as a delegated officer Christ rules as a soueraigne Lord of the Church the house which himselfe hath built hauing purchased it with his blood rear'd it vp with his spirit preseruing it by his power therefore he is justly Lord of it as of his owne and so he hath the preheminence aboue Moses The Church vnder Moses and vnder 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 vnto Moses so now obedience is required vnto Christ. It was to no purpose for the Iewes 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 meane time they hardened their heartes and would not heare Gods voice but provoked him by their Idolatries murmurings other disobediences tempted him through Infidelitie and despised his word and marveilous wonders wrought among them In this case no priuiledge coulde helpe them they shall surelie smart for their disobedience and if God may bee believed vpon his oath they haue displeased him so much that they shal never enter into his rest The verie same thing the Apostle applies vnto Christians they are the Church of Christ members of the bodie of Christ partakers of his benefits and graces but it is vpon this condition that they shew themselues faithfull in the obedience of the gospell of Christ His house we are saith the Apostle ver 6. if we hold fast the confidence of reioycing of the hope firme vnto the end perseverance and faithfulnesse is that which makes men true members of the Church of Christ whether Iewish or Christian If the Iewes be vnbelieving and rebellious they come shorte 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 hee writes should carefullie looke to themselues that they were not as their Fathers of old vnfaithfull and disobedient in their profession thereof least they become also like to their Fathers deprived of all benefit from promise in Christ. Take heede therefore Brethren saith he that there be not c. This is the occasion The parts of the words are two 1 An Admonition to take heede of Apostasie or backesliding from religion which is here described 1. by ' its nature it is a departing from the living God the fountaine of all
goodnesse 2. by ' its cause that is an evill heart of vnbeliefe a wicked minde that beleeues not Gods word This admonition is directed in common to all the Hebrewes that professed the faith because among a multitude many are Hypocrites and those that are sound hearted had neede to be put in minde and admonished of their frailtie Wherefore the Apostle saith Take heede least there be in any of you an evill heart c. 2 A Remedie to prevent Apostasie that is expressed ver 13. viz. mutuall exhortation to constancie in Godlinesse But exhort one another Ministers the people and the people him and themselues mutually This duetie is amplified 1. By the properties it must be frequent dayly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even everie daie vpon 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 liues be at an end so long are often exhortations needfull to vphold men in their constancie in religion 2. vrged from the danger that comes by the neglect of it that is hardnesse of heart least any of you be hardened the cause whereof is the beguiling nature of sinne through the deceitfulnesse of sinne which by degrees steales away the heart from God and settles it in the obstinate practise of impietie Doct. You haue the words and the plaine meaning I come to some instructions for our practise the first is this That Infidelity is the cause of Apostasie from Religion Infidelitie is that which keepes men from entring into the Church of God and it is that which throwes them out againe when they are entred The Iewes to whom the Apostle writes some of them had resisted the Gospell and put it from them by vnbeliefe others had embraced it whom the Apostle here calls brethren and before ver 1. Holy brethren partakers of the heavenly calling in charitie so stiling them who in visible profession had received and followed the doctrine of the gospell These the Apostle exhorts to sinceritie and faithfulnesse warning them to take heede that there be not a Canker at the roote that would in time destroy the whole tree with his fruits namelie an vnbelieving heart that woulde in time destroy the whole tree with his fruits that would in time make them Apostataes from the religion of Christ which for the present they professed The doctrine then is plainely afforded by the text wee shall endeavour to make it plaine vnto you 1. by expounding the tearmes of it 2. by shewing the reason why one followes of another 1 By Apostasie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the worde is meant a departing or going away from that which we formerly stood to and followed for the matter we vnderstand hereby in short the forsaking of true religion in the doctrine of it or in the practise for it must be noted that men become backsliders from religion two waies 1 By leaving the trueth of doctrine and giving heede to lies contrarie to what is revealed in the word when men fall into Atheisme and make a jest of religion or runne to Iudaisme from the Gospell to the Law a point wherein the Hebrewes were apt to be seduced by false teachers zealous of the Law or when men slip into any Heresie overthrowing the faith or those that cannot rellish the water of life but drinke deepe of the wine of fornication the impoysoned doctrine of Antichrist such forsake the fellowship of the Saints goe from God and his Church leape out of the Arke into perdition 2 By leaving the practise of religion and godlines when men professe their assent vnto the trueth of the Articles of Faith and so retaine the forme of godlinesse but denie the power of it being disobedient and wicked in their liues when men keepe their faith and haue lost their conscience They could sometimes haue saide and haue done too but now they can talke heare study about religion But while their eares tongues and braines are busied their hearts and their hands are idle Both these are Apostates from God equally alike there is not the dust of the ballance to boot betweene the worth of a true belieuer and a false belieuer if both be wicked liuers An honest Infidell 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 glorifie God what way soeuer though in a false faith then to dishonour his holy name wherewith we are called by an vnholy conversation yea so foule 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 it selfe Wherefore Heresie in opinions and wickednesse in practise both fall vnder this tearme of Apostasie 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 S t Iames If any among you seemeth to be religious and bridleth not his tongue but deceiveth his owne heart this mans religion is in vaine Iam. 1. 26. Hee reades vs a lesson in the next words which men in his time and likewise now will hardly learne viz. That true religion stands in the practise of a holy life as well as profession of divine trueths pure religion and vndefiled before God and the Father is this to visite the fatherlesse widdow in their afflictions and to keepe himselfe vnspotted of the world ver 27. Wherfore they are Apostates from religion that relinquish either the doctrine or the practise of religion This of the first tearme in the next place by Infidelity or vnbeliefe we meane a withdrawing of our hearts from resting wholly vpon the trueth of Gods worde nowe in the worde two thinges are proposed vnto vs to bee belieued 1 All manner of doctrines or Articles of religion to bee firmely believed and mainetained against all Heresies and false doctrines 2 All sorts of Commandements threatnings and promises tending to the direction of our practise which we are to belieue and embrace against all counsels terrors or allurementes whatsoever tending to draw vs from obedience in our liues Both these are the obiects of true faith whereby men yeeld assent vnto all doctrines commandements threatnings promises of God not only as true and good in themselues but as better and truer then any thing in the world that can be set against them whence in all perswasion vnto errour in al temptation vnto vice true faith resting it selfe on the word of God winnes the victorie and overcomes the world But where this is wanting an easie way is left to all Heresies and impietie c. Thus for the explication of the tearmes of this proposition let vs see 2 The connexion of them together how Apostasie springs from Infidelity The reason is because there is
in heaven My trust is this exhortation will not be sleighted by you if you will a little consider seriously of these motiues that may stirre you vp to this diligent caution I will name but two things which the Apostle also in this place giues vs notice of 1 The easinesse to fall into this evill of vnbeliefe and Apostasie 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 Wee easilie deceiue our selues in this matter through the wickednesse and guile of our owne hearts many times vainely imagining our hearts to be good and faithfull when indeede they be evill hearts of vnbeliefe This is a peece of cunning which they are not to learne viz. to beguile vs with counterfeit graces insteede of currant But that which deceiues men chiefly in this businesse is this that because we liue in one common societie of the church therefore wee dreame of a communitie of faith and salvation What meane else those carelesse thoughts and speeches of many I thanke God I haue a strong faith and haue had ever I am a Christian a Protestant baptized and bred vp in the true faith of Christ Iesus I frequent good exercises I liue as most men doe c whence they thinke this is sufficient and that now there is no danger of miscarrying Men take vp their religion as they doe fashions what most men haue they must haue also most men speake well of religion great men countenance it a religious King loues defends it and it is the fashion to be a Protestant and therefore they will be so lest they be singular As vertues be not disliked when they grow common which is seldome men will seeme at least to loue them My Brethren wee abhorr Popery and yet can be content to doe as Papists doe viz to take vp our religion vpon trust If it be not so whence then is the ignorance the vngodlinesse of so many in our Churches multitudes there be of men who knowe not but that another religion may be as good as that which they professe and for ought themselues or any body else can tell be as ready to leaue as to keepe what they haue Our adversaryes see this and stick not to triumph at this our weaknesse that wee may haue Churches full of people but empty of sound Protestants They will tell vs in their bookes that a great part that are on our sides haue no other motiues to hold them here but only because they haue bin so borne and bâ—edd and receiued their religion as they do their inheritance by descent and custome of the Country men whom decrees of Parliament and feare of lawes keepe with vs rather then any certaine knowledge of the truth of our religion by the Scripture It is a shame that wee are not able to confute such shamefull imputations To say it is worse with our adversaries whose chiefe policy to keepe simple soules within the pale of their Church is ignorance and feare of the Inquisition this may stop their mouthes but it helps not vs we may see and pitty the miserable estate of most who if they be examined by a Minister touching their faith will make him blush and blesse himselfe to see their ignorance But if such fall into the hand of a Priest or Iesuite to try them a litle they will soone streine at their religion Is it not strange that they should be men that professe it and that forwardly too sometimes who yet are not able to maintaine iâ— How soone thinke you will such blasts as these be shaken with every blast and torne vp out of our Church when they haue taken no deeper roote in the faith especially if temporall respects should meete together with Sophisticall arguments and turne them aside from the puritie of the Gospell But these are not all that deceiue themselues not onely ignorant persons but those that haue knowledge and liue vngodly runne into the same errors and danger men that are lyars swearers adulterers oppressors voluptuous persons yea scoffers at true piety will be accounted men that loue religion and such as will stand to defend it if neede be But they are not aware that there is in them an evill heart that wil deceiue them may we thinke that such men whose end is to liue loosely will much deliberate in what religion to doe it vn lesse they thinke the name of a Protestant will be enough to saue a libertine what availes it whether they beleiue well or ill when they are resolued to liue wickedly Such ignorant and vitious persons as these and these take vp a great parte of our Companyes such as these they be that â—unne vpon religion at all adventures taking that which is next before theÌ„ never labouring after that faith knowledg which should be able to endure the tryall So easy a matter is it for meÌ„ that liue in a true Church to fall into the errors of the Iewes Luk 3. 8. wee haue Abraham to our father and therefore we must needs doe well and God must even doe miracles and make men of stones if any be saued but they so now wee liue in a reformed Church purged with doctrine and discipline blest with religious Princes with faithfull Ministers with peace in the dayes of others troubles and with miraculous deliverances And be these priviledges enough to winne our loue to religion and our constancy in the defending of it Yeâ— truly they be if well vsed and let them perish for euer that would seeke to rob vs of so great blessings by any malitious forces or crafts But my Brethren externall priviledges must not deceiue vs wee must looke euery one to himselfe that we be not vnreformed persons in a reformed Church ignorant in so great light of doctrine disordered vnder goodnes of discipline men disobedient to Prince and Priest luxurious in our peace secure and vnthankfull after our deliuerances If wee be so all is not well with vs whatsoeuer we may boast and imagine there is a roote of bitternesse within our vnbeleiuing hearts which in time will spring vp into the gall and wormewood of Apostasy from God and his Gospell This is the first motiue The 2 motiue to make vs heedfull is the great evill and danger of Apostasy and infidelity An vnbeleiuing heart is an evill heart a sinfull and wicked heart a heart vnteachable and vntractable the word works not on it mercy cannot perswade it judgements cannot breake it all meanes of favour are in vaine applyed to make it yeeld as we haue a sufficient example of the Iewes alleadged in this Chapter with whom Gods word and great works prevayled nothing because of their vnbeleife Thus it is evill in it selfe it is evill also in its effects because it breeds a forsaking of God the very worst of all evills in the world which the Apostâ—e amplifies calling it Apostasy a
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
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
ardent as that of the Church to him He is readie to answere her when she calls vpon him he makes speed to come vnto her to shew her his gracious presence to comfort her he speaks kindlie vnto her inviting her by all louing tearmes 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 performes although in many imperfections and afflictions Vers. 14 Let me see thy countenance let me heare thy voyce for sweet is thy voyce and thy couÌ„tenance pleasant Lastly be testifieth his care of her safetie that she be not spoiled by foxes Heritiques or other enemies that would laie her wast All which is larglie exprest from the 8 th verse to the 16 th verse After the declaration of so great affection of the faithfull toward Christ and of Christ toward them againe follow by way of conclusion the words of my text giuing vs a short summe of all together My beloued is mine and I am his he feedeth c. In these words the Church briefly comprehends the whole Misterie of that spirituall communion which shee hath with Christ the gloriousnesse of it the desire she hath to enjoy it more fully More distinctlie obserue these particulars First the title which the Church giues vnto Christ calling him her Welbeloued my Welbeloued Secondly the communion or the fellowship that is betweene Christ and the Church What is in Christ serues 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 mutuall intercourse of all good things betweene Christ and the faithfull is amplified by two particulars First the excellencie of it in that it is full of all heavenly comfort and sweetnesse he feedeth amongst the Lillies not in barren and vnpleasant places Vers. 1 but in fruitfull and most pleasant Vallies or b Gardens stor'd with Lilles Chap. 6. 2. and such other delights there doth Christ feed his Church noting vnto vs vnder those figures the singular joyes which faithfull soules are partakers of vnder the gracious government of Christ their Sepheard and Bishop whose graces and favours are aboundantly communicated vnto them things farre aboue the rarest and choiest delights that can be imagined Secondly the vehement desire the Church hath to injoy this communion with Christ perpetually during this life and perfectly in the life to come Vers. 17 Vntill the day breake and the shadowes flee away turne my beloued and be like the Roe or the young Hart vpon the topps of the mountaines of Bether Vnder which Alegorie the Church desireth that which she elsewhere in plain tearmes prayeth for Come Lord Iesus come quickly that like a Roe or an Hart that is swiftly he would afford his assiistance and presence to releiue 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 sinne temptations and miserie that be vpon her in this life be taken away when the day shall breake The day of Christs Chap. 4. 6. glorious comming which the Church shal enjoy in al fulnes of Happinesse in the presence of God and Christ for ever This is the plaine relation and meaning of this Scripture nor will I trouble this place with any further scruple about the words I come rather to giue you some Instruction for your practise The first lesson is from the tittle of Welbeloued t is this Doct. 1 That Christ is the only well Beloued of a Faithfull Christian This is that which the Church so often repeats in this whole song stiling Christ her faire one her Beloued her welbeloued him whom her soule loueth him whoÌ„ she only admires of him she talks is neuer well but when she enioies his presence Chap. 5. 9. If you aske her now What is thy beloued more then another beloued she can soone answere and tell vs wherefore it is that all her affection is placed vpon Christ such excellencies there be in him â—o much happinesse is there in her fellowship with him that none but he deserues her entire true loue and Affection Good reason then a faithfull soule should loue Christ. Reason 1 First in regard of the excellencies that are in the person of Christ he is in himselfe most louely and therefore deserues most loue al comlynes is deformity if coÌ„pared to the beauty that is in him he is the fairest of ten thousand nay he is fairer then all the children of men CoÌ„sider him in his graces coÌ„sider him in his glory never any person more louely amiable 1 For his graces he is enriched with all the beauty of holynesse he hath received the Spirit without measure he is anointed with the oile of gladnes that is the holy Ghost and with power aboue his brethren When hee was vpon the earth how sweet and louelie was his carriage how innocent 〈◊〉 vnblameable what Man or Diuel could charge him with the least offence Obedient hee was in al things to his Parents Rulers to Caesar to God In everie point he fulfilled all Righteousnesse to the least Title and Iot of the Law Grace was powred into his lips and from them into his heart and the hearts of all them with whom he conversed in most divine and heavenlie discourses Charitie fild his heart and from thence flowed forth on all that had neede of helpe he did good where t was not expected he did good where t' was refused What kindnes was done vnto him but it returned vpoÌ„ the head of the doer with abundant recompence What iniuries did he not passe by and pardon He endured a world of indignities persecutious revilings reproaches and in the midst of all is so farre from minding revenge that he praies and weepes for his enemies admonisheth them with all meekenesse heapes kindnesses on them seekes by all meanes to overcome their evil by his goodnes Goodnes is his whole nature his whole life is nothing but a trade of doing well suffering evill Such was the sweetnes of his nature and so affectionatelie charitable was his heart that no froward and crooked perversenes of scornefull prowde gainesaying disobedient men could turne awaie his desires from doing them good In all this he was amiable as man euen a man in abasement and infirmitie yet then was he glorious full of grace and truth But now looke on him in his person and in his glorie and these excellencies are redoubled nay multiplied a thousand fold Consider him in his person and so they are infinite because in him all the fulnesse of the godhead dwelleth bodyly and the graces of God are his graces because he is God As for his glory it is not for mortall eie to behold it or tongue to tell it he was abased but God hath highly exalted him aboue all names and
thine own soule by all things that are louely by all loues to deny vngodlines and worldly lusts and to liue righteously soberly and godly Wouldst thou not be perswaded to reason didst thou indeed loue any of these as in word thou professest to doe but when all admonitions reprehensions exhortations or whatsoever good couÌ„sel given in the name of Christ shall not yet be entertained for the loue of Christ but fall vpon the heart like the hammer on the anvill that strikes but enters not or like a ball from a wall be smitten backe into the face of him that sent it with scorne and contempt of him his message and his Minister too say what thou wilt thy tongue belyes thine heart Christ is not he whom thy soule loveth when thou wilt doe nothing for his sake take it for a conclusion he hates Christ that hates Christianitie Vse 2 2 Vse is for Exhortation that seeing wee haue so faire an obiect of loue as Christ is we would place our loue there and bestow it on him who best deserues it This is a verie good point to put in practise Wee haue ignorant and worldly mindes wee know not the high Excellencies of Christ Iesus and therefore doe not affect them The world and worth of it we know and loue but too well Againe Sathan and our wicked hearts doe blinde our eies that wee cannot iudge aright of things it is with our mindes as it is with our eyes things that are a farre off though of greater bigger circuite yet seeme far lesse then those things that are neerer at hand The earth and earthly pleasures they are hard by we taste see and handle them we finde the sweetnesse of them by their present possession their natures agree with ours they are carnall and so are wee and therefore they will sort with our sensuall desires But now for Heauen and it's Ioy for Christ and his graces and glories they are matters a far off out of our kenne we heare much talke of them in word but our fleshly mindes cannot raise vp themselues so high as to conceaue the true worth of them by that which we heare spoken of them such spirituall things fit not with our earthly dispositions and therefore when we heare of them take away a few faint desires that dye of themselues we haue otherwise indeed no great liking of them we fulâ—â—ll euery of vs more or lesse the Prophecy of Esay foretelling how corruptly men would iudge touching Christ and his conditions euen wee thinke that He hath no forme nor comelinesse and when wee shall see him there 's no such beauty that wee should desire him Looke how meanely the Iewes esteemed of Christ in his abasement vpon Earth so doe Christians now iudge of him though in his glory they see no such great excellency as men speake of in Christ in his graces his word his ministers his seruice that they should be so much carried away with the loue of him or his How often doe men aske that question in their hearts Which the daughters of Ierusalem asked the Church What is thy beloued more then another beloued O thou fairest among women what is thy beloued more then another beloued that thou dost so charge vs What need such adoe such calling and seeking and enquiring of the Watchmen of the citty such charging of vs to tell him to thee if wee finde him is there any such singular dignity in this thy beloued aboue others so men in their hearts and tongues doe enquire strangely touching Christ and religion they wonder what great matters we finde in Christ and his seruice what good they get by so much prayers preaching running to Sermons and hearing by such strictnesse in their liues and all this for the loue of Christ conscience of his commandements they see not where the benefit is and it euen angers them that others should admire what they see not for any thing they perceiue grace desires not so mmch law as God the communion of Christ hath not so much delight in it as that wiâ—h they call goodfellowship filthy pleasures rellish sweeter then the ioyes of the spirit and peace of a good conscience they can loue the world the things in the world bee it an impure strumpet the very image of the divell aswell nay rather then Iesus Christ. The brightnes of Gods glory expesse image as he is called of his person This doctrine of louing Christ soundes strangely in the eares of carnall men Wherefore that wee may make a right vse of this instruction two things are to be obtained before we shall loue Christ. 1 Knowledge of Christ what are his excellencies in himselfe and benefits toward vs. This knowlede is the mother of affection What the eye sees not the heart rues not and t is true on the other side what the eye sees not the heart ioyes not Wherefore all meanes must bee vsed 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 loue him but so farre as the word hath described him to vs we may and must know him 2 Holinesse of heart for Christ and all things in him are holy heauenly and spirituall and our affections will never take to them till they bee made like to them heauenly and spirituall 't is indeed naturall to loue some things but to loue God that 's from grace this affection is found only in the church 't is the soule calls Christ wellbeloued those that are regeneraâ—e whose hearts are sanctified those virgins are spoken of in the third verse of the first chapter who haue smelt the odor of the sweet perfumes oyntments of the Grace of Christ shed abroad in their hearts these loue Christ and none els When thus the eyes of our mindes are enlightned and our sinfull hearts changed then shall wee begin vnfainedly to loue admire those treasures of knowledge and Wisdome those exceeding riches of grace glory which are stored in the person of our Lord Iesus Christ wee shall then looke vpon all that good is the world which before we loued and magnified now comparing it with Christ wee shall conclude with the Apostle The things which were advantage to mee the same I cannot loose for Christs sake and iudge them to bee dung that I may winne Christ. It wil be with vs as it was with the daughters of Ierusalem before spoken of who at first ignorantly and somewhat scornefully asked the spouse what was her beloved that shee sought so much after him but when shee had at large described him in all his excellencies and told them This is my beloued this is my loue O Daughters of Ierusalem Now their eyes are opened and their hearts touched they are as desirous to goe seeke him as the spouse her selfe and now they begin to enquire of her O thou fairest among women whether is thy beloued gone whether is he turned asiae that we may goe and seeke him with thee chap. 6. 1. Now the lord open our eyes by his spirit that wee may cleerely see and ardently loue Christ to whom with the father c. FINIS Gell. noct Attic. lib. 1. cap. 15. Iob. 21. 14. 1. Cor. 7. 20. Act. 4. 12. Rev. 22. 20. 1. Ch. 5. 10. Psal. 45. 2. Ioh. 3. 34. Heb. 1. 9. Ioh. 1. 14. Coloss. 2. 9 Phil. 2. 9. Mat. 17. Act 9. Revel 1. 1. Ioh. 3. 2. Prov. 8. 3. Esa. 42. 1. Mat. 3. 17. Rev. 1. 20. Mat. 6. 21. 14. Ioh. 15. Esay 3. 3. Cant. 5. 9. Heb. 1. 3. Phil. 3. â— Cant. 5. 16