dignities he hath made him head of the Angels who adore him of the Church to rule it by his spirit Ruler of the world to governe it by the scepter of his power he is now sate downe at the right hand of Maiestie and Glorie the father having put into his hands all power in heauen and earth and committed vnto him all power over Men and Angels To which greatnes of his power is equal the glorie of his person invested with the robes of Maiestie brightnes impâ—ssibility and all other excellencies that can be imagined most excellent When we reade the description of his transfiguration on the Mount of his appearance to Saint Paul to S t Iohn we may conceiue a little what they saw but ti 's heareafter that we shall see him as he is Now vnto all these graces these glories of Christ ioine that which is the fountaine of all from whence ye shal see the parts of his compleat excellencies That now is the infinite loue of God the Father towards him his only Sonne He is his delight his elect in whom his soule delighteth his beloved sonne in whom he is well pleased so that if we would seeke for a patterne of all excellencies they were no where to be found but only in him No marvaile if the Church the faithfull whose eies are opened to behold those things in Christ doe loue him a person so beloved of god so louelie in himselfe so gracious so glorious But this is not all they loue him also Reason 2 Secondly in regard of what he is to theÌ„ vnto the church Christ is all in all what good shee hath it is from him what shee expects it is by him 1 First in this life shee hath grace and protection grace from his spirit protection from his power both from his Loue. The Church is sanctified by his spirit he baptizeth it with his Spirit washing the faithfull with cleane water from the filthynes both of the flesh and spirit he hath freed them from that loathsome vncleanenesse of corrupted Nature wherin the vngodly remain polluted with all vncleane lusts he sets them all at libertie from the bondage of sinne of servants to sinne making them servants to God in righteousnes he liues in our hearts by faith and changeth our sinfull natures into the likenesse of his most glorious nature by the powerfull workes of his spirit sending life into vs who were wilde and withered branches that being quickned thereby we might bring forth fruit according to God in all holynesse 2 Secondly the Church is protected by the power of Christ froÌ„ the malice of Sathan whether he act plot contriue destruction against whole Churches or by temptations feeke to vndoe the soules and salvation of private men Christ walketh in the midst of the Candlestickes Revel 1. 20. he only that hath placed them can remoue them he hath his starres his Ministers in his right hand where they shall bee saâ—e he hath all those that God hath giuen him in his keeping and none shall plucke them from him all are kept safe to that everlasting kingdome In peace he is the glorie of his Church in trouble the safetie of it if shee be in the wildernes he is the Angel that goes before her to giue her rest if shee be persecuted he hath a wildernesse whereto she may flee there be cleft and holes in the rocke wherein shee shall be hid and if the Dragon cast forth whole flowds of malice to overwhelme her the earth shall open her mouth swallow vp the flowds if shee be invaded with Armadoes he can blow with his breath and they shall sinke into the bottome of the deepe like lead if vnder-mined by a Powder-plot he can bring to light the deedes of darknesse and saue his anointed and his people by a deliverance as wonderfull as the act intended In a word his heart is vpon his Church and faithful people their sorrowes he thinkes vpon their afflictions his afflictions he is pained when they are persecuted in every distresse he is neere at hand to afforde succour in health to saue them from sicknesse in sicknesse to saue theÌ„ from death in trouble of estate and paine of body to preserue them from a disquiet minde in anguish of soule to vphold from fainting by despaire In life to saue them from a thousand deaths in death it selfe to deliver them from that death which is to come Thus is Christ beneficiall to vs in this life But in the life to come he bestowes glory on the Church the Saints shal be made perfectly righteous perfectly glorious like vnto himselfe where he is there they shall be for ever to behold his glory to be partakers of his ioie You see then that Christ every way deserues all our loue seeing he is not only most excellent in himselfe Ch. 1. 13. but hath also done most good vnto vs. Ch. 5. 16. Whence it is no wonder if everie faithfull soule conclude as it is in this booke often that Christ is to it as a bundle of Myrrh a cluster of Camphire that he is faire and pleasant and wholy delectable Let vs nowe make some vse to our selues of this point Vse 1 The first vse shal be for a reproofe of mens mis-guided affections who loue any thing better then Christ they are baptized into the name of Christ count it an honour to bee called Christians and if you will belieue them they exspect to be saued by Christ yet if a man looke into their practises thei 'le appeare to any that can iudge that they thinke of nothing lesse care for nothing lesse then Christ. That which the Church confesseth of her owne negligence whereinto shee was misled Chap. 1. 6. They made me keeper of the vines but I kept not mine owne vine shee attended on the fancies and pleasures of others but not on her owne welfare this we may apply vnto the profanenesse of most men who haue Vines enough to keepe and dresse where about Sathan and their owne lusts haue set them on worke but for that true Vine which is Christ Iesus they take no pleasure at all in resting themselues vnder his shadow or tasting his pleasant fruit Men haue many things to busie their affections about but while they tend other things they are vtterly carelesse of this one thing that is the chiefest One man hath set vp preferment and greatnes in the World for the idoll which he worships and all his time meanes and thoughts are taken vp in prosecution of some plot wherevpon he hath contrived his farther advancement Another wallowes in all base pleasure and so long as hee can content the beastly part of himselfe his sensuall desires he thinkes himselfe well-apaid hee enioies what he loues and what needes he more Another loues nothing but mony and cattle and trees and earth it is his happynes to say all this is mine and when he is amidst those things he is amidst
scraping pinching and sparing will he be How most vnconscionably and vnmercifully will he oppresse exact cozen and deceiue all the world strangers acquaintance rich poore friends or foes Brother Father and all that may challenge faire and honest dealing If lust rule him he will damne his soule destroy his body disgrace his name ouerthrow his estate vndoe all his posterity for the loue of some base whore The like may be said of Pride Gluttony and Voluptuousnes or any such like swaggering lust Yea to goe farther the godly many times are here besotted who to satifie some one vnmasterly desire will hazard the peace and comfort of their soules disgrace themselues and their profession vexe the spirite and cast themselues vpon Gods sore displeasure So violent and tyrannicall are these commands of sinne and Satan and so base and servile are we growne in our obedience to them that we will not stick to do that which in the practise or event of it tends to our owne vtter vndoing Now who would not be ashamed of such a master and such a service Nay who is not ashamed of it But here is the power of darknesse and the invisible tyrannie of Sathan that whom wee hate yet we feare and serue of whom we are ashamed to him yet we shew our selues obedient Thus much touching a sinners subiection vnto the power of sinne Next follows his subiectiō vnto the punishment of it which is the sorest part of this bōdage which yet a sinner must surely beare He is in this respect of al slaues the most miserable for let him looke which way he will he can see nothing but scourges and Scorpions provided for his backe the whip the Crosse the forke aud such like punishments of slaues in old time are nothing to the torments he stands in feare of No sober houre passeth over a sinners head wherein his heart is not full of slavish and dreadfull terrors arising from a threefold cause 1 From Conscience the horrible clamors whereof terrifie his very soule and gripe him to the heart with vnsufferable panges while it stil cryes in his eare in this ruefull voice yet know that for this God shall bring thee to Iudgment oh this makes him quake and grow pale he is afraide to looke God or men in the face he shifts faine would if he could hide his sinnes from the knowledge of his Conscience and both from Gods eie 2 From Sathan who though he now seeme as his Master yet he knowes and trembles to thinke of it that hereafter he must be his everlasting tormentor 3 From God himselfe whose most furious wrath and vnavoideable vengeance he knows is prepared for him and readie every moment to swallow him for his rebellion Now who coulde eate his meate merrily that must pay such a shot What comforts of this life what pleasures of sin can be sweete which are every moment imbittered with so many woes It helpes not a iot that they be for a time deferred for he is no freeman who though he be not clapt vp in prison yet cannot walke abroad without feare of the Sargeant the prison the gallowes when the country is laide for him and executions out for him in every place Certainely it is a hell to liue in feare of hell and as bad as death to liue in bondage for feare thereof all the daies of a mans life Heb. 2. 13. Yet such is the miserable thraldome of a wicked man he is everie way in the bryers being on the one side fast chained to his sinnefull and vngodlie courses on the other as surely and certainelie bound to his everlasting punishment And so much for the first part of the nature of this spirituall bondage wherein it standeth 2 I goe forwarde to the next point which I proposed to your consideration viz. The diverse degrees of this bondage where you are to note that there are two kindes of it 1. wilfull 2 vnwilfull slaverie 1 Wilfull bondage is when a free mā is content to be made a slaue or being by force or fraud made one is willing to continue one still Such a one was Ahab who sold himselfe for a slaue to doe wickedly 1. King 21. 20. I will giue the worth of it said he to Naboth when he sought after his vine yard true he gaue the full worth of it that sold himselfe for a few acres of land Such are all those that commit sinne with greedinesse who take pleasure in all vnrighteousnesse who loue the wages of iniquitie who obey sinne in the lust thereof who take thought to fulfill the desires of the flesh with full consent and heartie good will giving vp themselues to be ruled by the counsels of Satan and their wicked hearts In which condition of a wretched sinner you may obserue two things remarkeable 1 How strangely base and degenerat mans nature is growne who being a most noble Creature made for the most honourable purposes and services in the world is now growne so vile and extreamly base so farre forgetfull of his duty and the dignity of his creation as to be willing insteed of the free and happy service of God and goodnes to put himselfe into a most ignominious slaverie vnto Divels and vile affections Naturally we all loue libertie choose rather the losse of life then of it and only violence fraude can bring vs or keepe vs in bondage But sinne hath prevailed with vs against nature and so taken off from vs the edge of all vertuous and manly resolution that of our owne accorde we offer our selues vnto it being put in fetters and manicles by our owne corruptions yea this slaverie men count their only liberty in somuch that when they be called vnto freedome haue their ransome offered them and all meanes of escape laid before them yet they choose to be slaues still 2 How Difficult a matter ti 's for a man to come out of this bondage surely he that loues the prison better then his enlargement its pitty there should be any meanes of his delivery and ti 's hazard if they be sought he wil not accept of them That servant who in the seventh yeere of his bondage did so loue his master that he would not goe out free he was by the law to serue his maister for ever afterwarde Exod. 21. 5. Hee that would not be free when he might should not afterwards when happily he would And so it is with the servants of sinne when once they beare a good affection to their Master and are so far bewitched as to hold themselues well apayd with his service Then are their eares nayled fast to the postes and gates of Hell or rather with Siser◠a nayle is stricken through their temples and at one stroke they loose both life and liberty for ever So that vnlesse that strong man make a forecible rescue of them out of the hands of these tyrants they doe never escape from this miserable thraldome 2 Vnwilling bondage as when a
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
seeke for a change of their present condition viz. 1. the ' euill of the present estate in which they are 2 The good of another whereto they may come both are seriouslie to be thought on in this businesse forasmuch as there is no estate worse then the slauery of sin and punishment nor any better then the libertie of grace and glorie Wherefore let me earnestlie entreat you to bend your meditations vpon these two points First thinke with your selues how miserable a thing it is for a man to liue all daies of his life like a slaue and die like a villaine how wofull is the case of that poore creature which is at the command of euery base affection led and driuen hither and thither according as euery wicked desire and hellish inspiration shall provoke it wearying it selfe in the wayes of wickednes and taking a great deale of paines to worke out its owne everlasting miserie Thinke what strange folly it is for a man to content himselfe with a few poore commodities pleasures that sinne can afford for a day or two the very enjoyning whereof do but make him more vnhappy No man that is wise would buy the greatest of such contenments for one of the panges of an ill conscience which accompanie them The time comes on when he must part with all his delights and be turn'd out of the world naked of all comfort grace and favour This is it that cutts him to the heart and one serious thought of it quite dasheth all his jollity and contentment Feares are vpon him on euery side making him to liue vncomfortable because he knowes he shall die vnhappily But now turne our thoughts on the other side and consider how happie and glorious the condition of the Saints is whom God by his grace hath set at libertie from the service of sinne Whether you looke vpon them here in this life in the estate of grace or hereafter in the estate of glorie their freedome is euery way blessed and desireable Free they are from the commanding power of sin being now led by the spirit of Christ and not by the spirit of the Diuell free from the terrors of an euil conscience free from the terrors of death hell and iudgment free vnto every noble imployment in Gods seruice apt to pray much readie to here much able to meditate much delighting in sanctifying the Sabboth chearefull forward and willing hearted to every good worke A blessed estate if we haue either grace or witt to iudge aright of it I confesse gracelesse fooles haue another esteeme of it Tell them of praying reading the word of God singing of Psalmes hearing and repeating of Sermons and keeping of the Sabbath ye kill them dead rather they had you should set thē to any the painfullest drudgerie in the world Counsell them to refraine gaming drinking and ill companie to bridle their vngodly and naughty affections to converse with such and such men of godlie and religious liues and to be coutent to be ruled by reason and Gods word All this is euen as much as if you should put them in the stockes or clap a paire of fetters on their heeles Let them liue in a familie where all exercises of religion are stricklie obserued and no libertie given to any lewd practise they are as wearie of it as a prisoner of the Iayle or one that is in little ease and they thinke it seauen yeares till they be gone to some other place where they may liue as they list Thus men of perverse minds and corrupt judgments censure Gods seruice to be no better then a sad dull wearisome and slauish drudgerie Vngodlie men that thinke theirs no mirth but in madnesse no sport but in doing mischife no contentment but in pleasing the Diuell and wicked lusts no libertie at all but in licentiousnesse of liuing Be I beseech you better informed and knowe that a subiect is a free man though he serues his Prince and obey his lawes A Sonne is a freeman although he liue in feare and awe of his Parents A servant is a freeman though he liue in conformity to the lawes of a Christian master and the orders of a Christian familie And so a Christian man is then free yea most free when hee submits himselfe to the lawes of God as an obedient subiect of his kingdome This freedome he enjoyes in part in this life but fully in the world to come when he shall be perfectly freed from all sinne and miserie when there shall be no feare of being vnhappy because no possibilitie of being sinfull Certainly my Brethren if there be in vs any sense of our present miserie or expectation of the future happinesse of the Saints we cannot choose but sigh within our selues with many prayers wishes and longing desires that we also may be delivered from the bondage of corruption into this glorious liberty of the sonnes of God If now for conclusion of all you aske me by what meanes this freedome may be obtained I answere briefly there is no meanes but one and that is Iesus Christ. All the libertie we haue is his purchase and from his gift for as you haue heard we are bondslaues vnto sin partly in regard of the punishment of it partly in regard of the ouer-ruling power thereof Now t' is Christ that sets vs at libertie from both Christ by his blood purgeth vs from all our sinnes by taking the guilt and punishment thereof from vs. Christ by his spirit delivers vs from the power and dominion of sinne that it raigns not in our mortall bodies hauing sanctified vs by sending the holy Ghost into our hearts For where the spirit of the Lord is there is liberty as the Apostle speakes 2. Cor. 3. 17. So that euery way Christ is he that bestowes on vs our manu-mission according as he himselfe here speaketh if that sonne shall make you free then are you free indeed wherefore this only remaines that we should goe vnto Christ seeke and sue vnto him for our enlargment intreat him to here the crie of a prisoner and captiue and in compassion of thee to afford his helping hand for thy delivery Pray him to put himselfe betweene Gods wrath and thy soule making peace for thee in heauen by his bloody and meritorious sacrifice pray him to send forth into thine heart the spirit of sanctification to regenerate and renew all the powers of soule body freeing them from that law of sinne which naturally is in thy members that by the power of that inward grace thou maiest be able thenceforth to giue vp thy soule and bodie vnto God as seruants of righteousnesse and holinesse Confesse to him and say O Lord other Lords besides thee haue ruled over me who haue robbed me of all grace peace comfort happinesse honour and libertie long haue I liued in greuious thraldome miserably oppressed and streightned on every side Satan the world the affections of sin haue plaid the vnmercyfull tyrants ouer me
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
all his contentments In short every man hath his welbeloved in some kinde or other but it is not the beloued here spoken of No my brethren these men loue not Christ say they what they will they make little reckoning of him Come to the triall of it and you shall see it so The old saying's true Vbi Amor ibi Oculus where we like there we looke or as Christ saith where our treasure is there will our hearts be also Mat. 6. 21. Consider then your selues in your thoughts what is it you most thinke of Is it of Christ of his excellencies of his benefits Can you take pleasure in describing to your soules the glorious and gracious qualities of his person musing attentiuely vpon such admirable excellencies so farre surpassing all that in this world can be called either gracious or glorious Are our hearts often warmed with heauenly ioie when in our private meditations we recount with our selues what great things he hath done and will doe for our soules To thinke how mightelie he hath wrought in vs by his spirit to make vs aliue and keepe vs aliue when we were once dead in sins how sweetly he perswades our will and stubborne affections to yeeld obedience how forcible hee assists vs against most powerfull temptations Can we reioice to thinke what happynes we haue in his favour that he is a faithfull friend to vs in all our necessities to whom wee may repaire for counsell and comfort Doe his consolations refresh our spirits that when sinne wounds vs his stripes heale vs When Sathan accuses vs he is our advocate to plead for vs when sorrowes and paines are vpon vs he speakes peace vnto our Soules that in all wants troubles we can surely pray vnto him and poure out our soules into his bosome who only giues them rest Doe we often meditate on that happynes he will one day bring vs vnto when hee shall make vs like himselfe most glorious in our bodies most righteous in our soules most blisfull in all and that for ever Be our thoughts my brethren on these things Run our desires and wishes this way Oh what strangers are such meditations from most mens hearts they thinke what they shall eate what they shall put on how they shall bring the yeare about how they shall pay this debt purchase that field that house provide to raise such a sonne to marry such a daughter to grow rich to get high places titles and offices how to follow their pleasures and liue at hearts ease how they may effect their wicked designes oppresse a man and his inheritance revenge such wrongs as haue beene done them by their neighbours and watch them an ill turne to be even with them yea these be the great and mighty imployments of mens thoughts where about they busie themselues and often breake their sleepe day and night the whole weeke the whole yeare their mindes run vpon these things when they be at Church at praier in hearing at any good exercise the heart still wanders about such matters euen at this present Is it not euen so my bretheren which of vs can excuse our selues and say my heart is innocent Consider we againe the practises of men whether they will stand with the loue they professe to Christ we will doe much for one that wee loue especially if it be one that can doe much for vs. Now what saith our Saviour If you loue me keepe my commandements Ioh. 14. 15. If Christ be our beloved his coÌ„mandement must be so too Whosoever hates the law hats the Lawgiver also Take a view then of mens practises we shall see they make a very scorne of Christ of his coÌ„mandements Looke vpon them in their families you cannot finde any foot-steps of religion no constant praier morning and evening no reading of the word no instruction of children and seruant no duties of devotion whereby you shall know them from Papists Atheists or Infidels See them in the publike worship of God and there is nothing but negligence and profanenesse seldome at church if any businesse else be to be done when they are there they are carelesse in praier in hearing of the word read or preached nothing is remembred for which they are a â—ote the better Looke vpon them in their private conversation they are full of all vngodlines vnrighteousnes and vnsobernesse horrible swearers that cannot speake but they must blaspheme profane despisers of Gods word and worship deriders of preaching and preachers in a word enemies to all godlinesse and piety of life which by reproaches and vnchristian revilings they seeke to blast in whoÌ„soeuer they see it grow extreamely ignorant knowing nothing distinctly in matters of Religion not able with any vnderstanding to giue you a reasonable account in any point of their faith In ciuill dealing meÌ„ that are vnfaithfull vntrustie vnmercifull In their carriage prowd disdainefull luxurious wanton and vncleane persons May we belieue such men when they say Christ is their beloued Surely we cannot though they should sweare it What loue Christ yet not know him except it be by his name loue him And yet despise his seruants his service his Ministers make a iest at his word and put off with a scoffe the counsels and rebukes which out of it are brought to them Loue Christ Yet set thy mouth against heauen and in thy rage and hellish surie discharge thy blasphemies vpon his soule his body his blood his wounds his name vpon all that is pretious in him and not to be named but with devotion Wilt thou say thou louest Christ when thou hast no heart to thinke on him to talke of him to be in his presence in the assemblies of Gods people in publike at sermon at sacraments at private praiers Is he thy friend And yet art though loath to haue any thing to doe with him in such places in such exercises In fine wher 's thy loue to Christ whilst I see thy vngodly life whereby thou dishonourest Christ and shamest the name of a Christian If by these practises we shall know thy loue of him whereby I mervaile shall we know thy hatred of him But brethren be not deceiued God will not so be mocked delude thy selfe thou maist but Christ thou canst not with such faire glosses it is not him whom thou louest it is some thing els thy pleasures thy wealth thy lusts the world the Diuell These be the things whereon thy affections dote whereto thy desires are fastned these things thou canst serue let theÌ„ commande any thing thou art at a becke to doe it it is thy felicitie to be imploied by them If any will crosse thee in these thy courses admonish thee rebuke thee perswade thee thou canst not brooke them thou countest them thine enemies that thus trouble thee when thou art entreated by thy loue to God thy loue to Christ thy loue to his word by thy loue to his Ministers by thy loue to