Exposition of the Apostles Creed

1. Religion is but One.

That which first commends Christian Religion is the Unity; for so indeed it is in itself but One; it was taught by One and the same God; it proposes One and the same Christ; It is inspired by One and the same Spirit; It unites all the parts under One and the same Head; it conveys all Promises under One and the same Seals; the Duties that it enjoins are the self same; the Articles agreed upon for belief the very same; the Petitions all men are to present must be framed by One and the same pattern; the hope of our calling One and the same; And is it then possible that the Religion should be other than One, that hath so many bands of Unity?

The divisions that are about it, proceed from the hot brains of the Religious, or Irreligious rather, while everyone will bring his single stone, and grow choleric, if it be not put into the foundation, which God never intended should come there. But let men hug their own conceits as they please, it must be granted, that for the substance of Religion, there is but una, sola, immobilis, irreformabilis regula, to which no man may add, from which no man may diminish; and in respect of these Catholic and necessary verities Christian Religion is but One.

Tell me no more of variety of Liturgies, Rites, Ceremonies, so they be few, decent, orderly, and tend to edification; I can admit them in different Churches, and yet no more confess the foundation to be changed, then I should acknowledge that to be a new Fabric in whose several rooms I should behold variety of ornaments or hangings.

Never instance in infinite Conclusions, some more plainly, some more obscurely hid in the bosom, and rationally deduced from the first principles; for how true, or like truth soever they are, yet they come in the catalogue of Superstructures, not Foundations. He that knows them not may be saved without them. Of which nature are the most controversies, which subtle heads dispute with so much heat, and little charity. Could men be brought to be of a meek and quiet spirit, the disquisitions of these might be of great use. But while Zealots prosecute their own interests with so much eagerness, that they cry out as those Soldiers in Polybius, 〈 in non-Latin alphabet 〉 , to the fire with him, to hell with him that will not assent to their deductions, the unity is as much as lies in them rent asunder.

He mistakes that imputes this to the Religion we profess; it must be charged upon the education, the pride, the self-love, or self-ends of the professors. I excuse it not, but acknowledge, that vitia erunt, donec homines, that men are men, over-passionate, and in love with their own fancies more than truth: This is evident in other Arts, and it will be so among Divines. All other Artists have their civil Wars; Logicians their debates, Physicians their controversies, Lawyers their Moot-cases; and can it be imagined there should be all peace among Divines, in whose professions there is as many questions as mysteries, and those not few?

Among those divided Sciolists no man will say, that their Art or Profession is not One (though they contend) neither is it rational they should so say, since Unitas scientiae dependet ab unitate objecti & finis. The unity of any science is denominated from the unity of the object and end; so long then as the Professors admit of the same indubitate Maxims, and aim at the same end, be the contentions what they will, the science is acknowledged for one and the same.

Let the same indulgence be granted to Divinity, and the contentions in it, and about it, will never present it with a double face;

Confess'd it must be, that in the secondary and obscure points, there are too many dissensions, and too bitter among learned men; who yet because they maintain one and the same rule of Faith once given to the Saints, contend for that Form of wholesome words, and the Principles of the Oracles of God, and all aim the • t same end, the investigation of Truth: Even in this distraction the Religion which they profess, may be said to be the same.

What hath been said, may serve to several good purposes.

1. To remove that offense which most take at the dissensions in Religion, and by the Contenders Quarrels take occasion to dis-esteem the Truth. Vellem fieri Christianus, sed nescio cui parti adhaream, a Christian I would fain be, but I cannot tell to what part to adhere, men are divided into so many Factions. It falls not so out in other Professions; why then in this? The Lawyers contend, and yet the Law is honor'd; Physicians differ in opinion, and yet Physique is in request; Though then Divines are at odds, yet let not Religion fare the worse. Honor the mother, howsoever the children be ungracious, and quarrelsome.

2. And in the midst of these disputes adhere to those Truths which all Christians hold. For there is one Old safe way, whereof all Christians are agreed in this world of Cavils. A way that lies fair enough, and is plain enough to heaven; and there needed nor so much complaint, were not men more desirous to walk in Mazes of their own, than in this one Way.

3. What doubts may happen about those things which lie by the way side; wisdom it were that everyone would not be too busy about them; or at least so busy as to make a rent in the Church for them. For Schism and separation may cast away that soul, whom simple ignorance and error shall not.

Two Doctors of Physique sat at a Table together, and a third man at the same board, who wanted their learning, but had a better stomach than either to his meat. The one of these was a Gallenist, the other a Paracelsian, of different opinions both; and as it falls out, in the midst of dinner they fall to Argument. The Gallenist speaks highly and eagerly for his simples, the Paracelsian for his Spirits, and opposed whatsoever was said, more out of spleen, and a humor of contention, than that the truth was on his side. At last from arguing, these two sticklers fall to railing, to fretting, to open defiance. Choler so increased in the one, and melancholy in the other, and the blood so inflamed in both, that the digestion being hindered, they were both taken away desperately sick. But the poor honest Ignaro, that sat by all this while, who understood not the cause, though he heard the Quarrel, fell heartily to his meat, while they fell by the ears; at last he arose, gave God thanks, digested it well, and in the strength of that meat, went on to his honest labor, and at evening received his wages. Thus it fares with the Rabbins in Divinity, and the simple honest Christian. They may disputs themselves sick, and so lose the benefit of the sweet and sincere milk of the Word; while the meek and quiet soul, that knows as much as needs only, may sit and feed, and bless God for his wholesome meat, and by it be nourished up to eternal life.

4. Lastly, It were to be wished, that men were not so, not to set up Altar against Altar, Faith against Faith, one kind of service against another. Charity may compound, at least tolerate unnecessary differences. It savors not of a Gospel-spirit, to fasten the name of Anti-Christian and Superstition on that they like not, and presently to unsaint that man who is not of their judgment. Unity well beseems those who serve the Prince of Peace.

Hearty reverence, and devout adoration are for holy Mysteries; much wrangling and prating never was, nor will be the Character of a devout soul. It is not the cunning pate, but the honest heart that God accepts. God had not such a Servant in the earth as Job; and he was Vir simplex, a plain man; one sine plicis, without any folds, any windings, or doublings, or Sophisms. All Arts have their Arcana, secrets; Religion its Mysteria, mysteries; and it is not the over-curious search of these will bring you to heaven. In a word, I will show you a plain way, a brief way, and a safe way. The belief of what is delivered in the Apostles Creed: The practice of what God requires in the Decalogue: and the commencing your Petitions and prayers in and after that form that Christ hath caught, is the easy and ready path that leads to heaven.

Let then your study be to know this Rule, let your endeavor be to walk aright in this path, keep this one way, mind this same thing, and you shall be happy. And if any man, in the Conclusions deduced from these, be otherwise minded, let him propose his Scruples, sedate, in a mild, and an humble way, and never trouble the Church. Witty men may pretend the pursuit of Truth so long as they please; but I shall never believe any man to do this sincerely, who is not of a meek and a quiet spirit; for hostis est veritatis, quisquis non est amicus unitatis, he is an enemy to Truth, who is not a friend of unity.

Christ in the Canticles, professeth that he received a wound from his Spouse, but it was from a single and united eye, from a twisted or united lock, or wreath. Thou hast ravished, or taken away, or wounded my heart, my Sister, my Spouse; thou hast ravished my heart with one of thy eyes, with one chain of thy neck. These eyes, these chains, these wreaths, are the operations of a Christian soul, and they wound not, they ravish not till they be united, till they knit together in Charity, which is the Bond of perfection.

Faith indeed wounds and ravisheth the heart of Christ, but it is that faith that works by love. Hope wounds also, but it must go hand in hand with Charity. Devotion and prayer draws his eye, but never till it be united with goodwill. Obedience rapit ad se, take away his bowels and heart, but it must be then the obedience of Love.

Love it is that does all, makes all one; two eyes, one eye; many single hairs, one lock; which if you remove, nor Faith, nor Knowledge, nor, Hope, nor Devotion, nor Obedience, nor any other eminent Virtue, will ever ravish the heart of your heavenly Spouse.

Charity it is that will unite you to God, and God to you. Charity it is that of many will make one; Make men to be of one mind in an house, of one mind in a Church, cause men to serve God with one heart, and one soul; which is the property of that Religion which I have hitherto showed you to be but One.

Next I am to prove, that this one thing is Necessary; for that's the Attribute of our Savior's Proposition.

2. One thing is Needful: or as the Vulgar, Necessary; as Tremel. Requisite.

To tell some that Mary's part was that good part; or others, that it is a lasting part, such as will hold out, when other things will part with us, will prove but weak Arguments. For some are so wicked, that they regard not what is good; and others so worldly, that they are all for the present. If it appear then that this is requisite, needful, necessary; that without it, nec esse potest, that without it a man cannot be what he should be, what he desires to be, viz. Happy; then I dare say there cannot be a more powerful reason to persuade.

Now a thing is sa • d to be necessary two ways. 1. Ad esse rei. 2. Ad operari. Either to the being and constitution of a thing, or else to its actions and operations.

1. An essence or being every mam hath, esse naturae, for he is a rational creature; and I say not that Religion is necessary to make him a man; for how many men are there, who are not, nor will be persuaded to be Religious? who yet do participate of reason, and have a human being. A man then may be a man without it.

2. But there is another Esse, or being, an esse gratiae, a being that proceedeth from grace, that raiseth a man to a higher pitch, restores him to that Image in which he was at first created; makes him partaker of the divine Nature, walking here below as a kind of mortal God. Now to give a man such an Essence, Religion is necessary; yea, and this part of Religion, which Mary here chose and practiced.

Every thing before it have a being, must have a Procreant cause. In this, the Seed and Original of our being is the Word; to hear which, Mary sat at Christ's feet, whose place now the Pastor supplies; I have begotten you through the Gospel. And after anything is brought forth, it must be brought up to, and have nourishment; the Word of God is this also; Milk to the babe, meat to the strong men. Farther yet, both children and men have need of Doctrine, Reproof, Correction, Instruction. The most gracious soul, at one time or other, will stand in need of one or more of these; and to this, this one thing is requisite, for it makes the man of God perfect. Denied then it cannot be, but the Principles of Religion are necessary to make and constitute a man of grace, and of God.

2. I come in the next place to his actions and operations, these must be consonant to his being. For such as anything is in its being, such also it will show itself by working; The Sun will show itself to be the Fountain of light, by illuminating, and a Tree to be of this or that kind by the fruit. Actions are required of the Religious, for they must be doers; fruits, for to that end they were emplanted in the Vine; now no action can be complete, no fruit good for the object, for the end, for the cause, for all requisite conditions, except Religion conducts it; and therefore the Rules of Religion are necessary ad operari also.

By Adams fall, this rule of our Actions, was very much obscured in the soul and faculties. Men did what they could to null it. It was against their lusts, and therefore they threw it aside. Then came also a super-seminator, that enemy, that sowed his Tares in the heart; The rankest of which was, Bonum est quod prodest, That alone is good, which is profitable; and what is profitable, is good.

Therefore God was pleased to write it fair again; not in two Tables of stone, as on Mount Sinai, but in the fleshly Tables of the heart, that they depart not from him. This will direct us in all goodness, to all we are to do, to God, to man, to ourselves. 1. To God, that we live piously, adore him reverently, constantly, sincerely. 2. To man, that we carry ourselves justly, charitably. Fac, quod potes, is the counsel of Machiavel. Fac, quod vis pati, Do as thou wouldst be done to, is the rule of Truth. 3. To ourselves, soberly. Our sensual part will cast no Bridle upon our lust. Ask nature, and it whispers, Ede, bibe, lude, Soul, take thy ease, eat, drinks, and be merry. Take God for thy Counselor, and he will set a restraint upon all excess. Reason we have common with Angels, sense with Beasts; Religion will teach us, ut quod deterius subjiciatur meliori, The worst part be subject to the better; that reason be subject to God, sense to reason.

If then we intend that our actions adorn our profession, necessary it is that we be skillful in this one Rule, since this must direct the understanding to know every duty perfectly; the judgment to discern betwixt good and evil exactly; the memory to retain what is taught firmly; the will to choose the better, and leave the worst freely; and the affections to love what God loves, and hate what he hates ardently.

It is to no end (saith the Wise man) to make many books, and 'tis to no end to use many words; will you hear the Conclusion of the whole matter, that necessary point we must all drive at? To fear God, and keep his Commandments, is the whole man. His whole being of grace consists in this, and his operations that necessarily follow this his being demonstrate this.

Vain and empty man may imagine, that he is born as free as a wild Asses Colt; i. e. bound to no Master, subject to no Yoke, but like a Wilde Colt the Foale of an Ass in the desert, that was never brought to hand. But let such a man or beast rather consult with the Book of God, and he shall find this Universal Affirmative, that our Lord hath made all things for himself; and if all, then man likewise. Necessity then is laid upon man to serve his Maker; it is necessarium, it is Unum Necessarium, necessary it is, that one necessary Point; from which will follow this Conclusion.

That since this is 〈 in non-Latin alphabet 〉 a necessary work; what tends not to this, is 〈 in non-Latin alphabet 〉 a matter by the by in comparison of this. Our main business that we came for into the world, is to serve our Maker, and to save a soul; what conduceth to this end, would be our mark to shoot at, our scope to aim at: To all other things, as Riches, Poverty, Health, Sickness, Honor, Dishonor, such an indifferent affection would be borne, that we esteem not ourselves happy with them, nor yet unhappy without them; that with a thankful heart we receive them if bestowed by God; and if it be his pleasure to detain or take them from us, we murmur, we repine not, because not any of these come within the Compass of this One Necessary.

Now if this shall seem to any man rather a speculative, than a sad Truth, let him go to the Couch of a sick Worldling, or profane person, and ask him then, what he judgeth to be of the greatest necessity? God, or his gold? God or his belly? Could a man behold and feel the secret throbs, the sad accusations, the fearful remembrances of such a heart at that instant? no doubt, he should find him of another judgment and Opinion, than he was in the ruff and heat of his jollity. Doubtless he would avow, that the remembrance of one hour laid out upon this necessary Point, did bring him at that instant more solid comfort, than all the toil and pleasure he took in these transitory things.

Now, dear Brethren, give me leave I beseech you to bespeak you: I that am your Servant for God, you who profess yourselves Servants to God:

Use I entreat you, this experiment to your commodity, use it to your instruction, use it for a warning. That which thy Neighbor is now, thou must be ere long, a dying, a dead man. And of all follies, it is the greatest, not to fly dangers by the examples of others: The difference betwixt a wise man and a fool being this, that the one foresees a mischief, and prevents it while there is time; the other would do it when it is too late. If thou couldst but now feel the state and case wherein thy poor heart shall be at the last gasp, for neglecting the study of this Necessary, and pursuing that which then will not profit, thou woaldst take from thy meat, thy sleep, thy other occasions, to study this one Necessary indeed.

It is the opinion of a great Divine of sound judgment, that the souls of God's Saints in the hour of their departure, are suffered to feel the touch and sting of bodily death, which is fully known to none but God who ordained it, or to herself that feels it; though this Agony of death be shortened or succor'd, as it pleaseth God in his mercy to dispose to every man. There is then more reason in that prayer which our Mother the Church hath taught us, than at first sight appears, That God would deliver us in the hour of death, and in the day of judgment.

Of which terror he that would take a full view, let him go into the Garden, and behold our Savior in his Agony, when his soul was 〈 in non-Latin alphabet 〉 besieged with sorrow; when he did sweat those clots and strings of blood roping down unto the ground. He then saw God upon the Throne armed with wrath and indignation against the sins of ill the world. Then he saw, but felt not what the damned must feel, the fire of hell kindled to torment them who are hardened in their sins, and die without Repentance in their wickedness. This wrung from him those drops, that blood, that fear, that prayer.

Now if this day may prove a day of heaviness, one hour, one minute at least of that hour of darkness, even to those who all their lives have thought of this One thing, and studied this Needful Point: what is like to be to them, who because of Multa, many distractions, had no leisure to think of it; and for impertinent matters, have set by this Necessary, that have changed the first into the last, and put the last first! I cannot without horror conceive of the horror of that soul; I cannot without discomfort call to mind the discomforts of that hour. Doleful it is, to consider in what bitterness, in what amazement, in what (I want words to express my thoughts) in what, in what astonishment that last divorce of this long wedded couple, the masculine soul, and the weaker body w • ll be then made.

True it is, that the godly ought not to be disheartened by that King of fear, since it is their good God who wounds and heals; their Jesus that kills and quickens; their Redeemer that brings to the Gates of Hell, and brings back again. But yet they should consider the bitterness of death, which is the sting of sin, and how justly they have deserved to be pierced and wounded with it; and so with a Religious fear, and most earnest prayer, beg of God assistance and defense against the terror of Death, before they approach their end. No man ever breathed out his soul without bitterness; but he with the most, who hath not all his life long had a careful eye, and a solicitous heart about this On Necessary.

Would it were in my power to persuade men to grow wise, and foresee these things, that they would cast about, quid fiet in novissimo, what they shall do in the end thereof? In all other actions little is undertaken; but it is proposed, What will be the end thereof? What will come of it? why not here also? What? so wise in all other things, and so unwise in this? If your end be heaven, why glue ye your hearts to the earth? if you seek to please God, why are you yet Servants of men? nay, of Uenus, of Bacchus, of Mammon? if one necessary Point be to be studied, why study you all points else, and neglect that? This is to lay out money, and not for bread; this is to feed upon Husks, when you might feed on the flower of Wheat.

But if ever the scales shall fall from your eyes, as they did from the Prodigals, ye will confess that all these 〈 in non-Latin alphabet 〉 , are but 〈 in non-Latin alphabet 〉 light chaff in the wind, that will be blow'd from the face of the earth. This will be the Harvest of such light stuff; for he that hath the Fan in his hand, will purge his floor, and burn up the chaff.

Now if the Fan move you not, then think upon the Scale. For the Prophet puts a balance, and weights into God's hand, and teacheth us, that all Nations are as the dust of the balance. An examination there will be in a very nice and delicate manner, such as is of gold in the balance of the Goldsmith, with whom, not any counterfeit metal can pass, nor any piece that is too light; and when all our plots, our designs, our acts come to God's balance, nothing will be current, but what is circled with this One Necessary; our service of our God, our sincere heart in the performance of these Religious duties, our sitting at Christ's feet, and hearing his Word, our practice of what we heard; thus much, and thus much alone will pass; and if anything in this be found, as much will be found to be light and embased; our Savior will cast in his own All-sufficient merit to supply the defect. For he who accepted and commended this very Woman, because she did what she could, if he find the like endeavor in us, hath also given us a Supersedeas that our heart be not troubled, nor that any other trouble us about it.

But for all the rest, God, not man numbers it. Tekel, it is found too light. Pharez. away with it; out of the balance it must; God will never approve it, because it is more than needs. Were the Jewish Phylacteries, or the Frontlets now in use, I could wish these three words written on your foreheads, or as Bracelets wreathed about your wrists: But since those are in disuse, you have yet a Tablet, in which you may engrave them; I mean the Tablet of your hearts; especially these two, Mene, Tekel, that import the numbering and weighing of all men do. This would make every careless soul fall to reckoning and accompt with themselves, what would hereafter pass, what would not pass, what was to be accounted for on the by, what on the main, what superfluous, what absolutely necessary, what first, what last, what would be taken, and what would never be received.

Those things which will not be received then, are not Martha's multa, many dishes; nor Dives multa, many goods; nor Epicures multa, many delights; nor the Politicians multa, many plots; nor the active man's multa, many businesses; nor the Hypocrites multa, many long prayers; nor the Itinerants multa, many Sermons; nor the worldlings multa, many cares; nor the Soldiers multa, many Victories. This Mary's unum, her sincere devotion, her sincere Religion, her sole service, her intent attention; in a word, her one heart, her one soul, her sole heart, her sole soul, universally and constantly united to her God. This is that One, that necessary thing, that good part, which never shall be taken from her.

1. Mary 〈 in non-Latin alphabet 〉 , Mary hath chosen.

She chose it, and she chose it 〈 in non-Latin alphabet 〉 out of, from among other things; as a man should choose a pearl out of a heap of rubbish, or any one thing that he likes, out of a shop of commodities.

Election cannot be made, but where more things are proposed; upon which the soul of man deliberates, and within holds, as it were a counsel, what to admit, what to reject, what to choose, what to refuse; and he is no wise man that fastens on anything, before he hath well weighed the Arguments that may persuade, or dissuade him; especially in Religion, the matter here in question, the choice of which is the point of the greatest moment.

Methinks, I behold here on one hand, the seven Devils cast out of her by our Savior, pleading hard with her, pressing most alluring Arguments to flatter her into her old way of lust and pleasure; What she so courted for her beauty, and admired by so many Lovers, mar her face with a flood of tears, and stoop her lips to kiss the feet of any, of whose kisses, youth and love would be ambitious! What so neglective of herself, to make her hair a Towel, which in curles did allure, and perfumed w • th odors please so many Lovers! But on the other side, Religion presenting unto her the strict austerities of Christianity, the frequent fastings, the daily prayers, the subduing of lusts, the mortifying of the body, the taming of the flesh, and giving it a black eye; In a word, all those duties of piety, and charity, which could not be performed without much trouble to the flesh, that I name not that self-denial, and Cross, that all must take up, who willl sit at Christ's feet and hear his words!

And yet Mary sits still, and is immovable. Pleasure sings to a deaf woman; Religion prevails; she chooses that which would save a soul, before that which delights; that which would never fail, when all her pleasures and Lovers would forsake her.

And to say truth, a Religious life is always best when chosen. He whom occasion, or education, or custom, or fashion, or the conversation of others moves to be Religious, is seldom really such; intus & in cute, he is not a Jew within; his devotions are formal, his service hypocritical; he approacheth God with the lips, but his heart is far off.

Whereas he that sits down, deliberates, and enters a consultation, debating the matter betwixt him and his own soul, upon what grounds he will be Religious; and findeth these grounds to prevail upon his understanding, is like to make a good choice, and do his Duty truly, heartily, sincerely.

Of the end of Religion there is no doubt, there needs no consultation about that; for every man would be happy, and live forever; Naturally our will is carried to that. The whole deliberation will be about the means by which we shall attain this end, which is Mary's part, Repentance toward God, hearing his Word, obeying what we hear, and faith in Jesus Christ; for these being averse to flesh and blood, and not known to all, the debate is about the practice of these. Now he who after a sad and serious disquisition, rejecting all other vanities, and by-ways, shall make his choice of these, is the sole wise man, and like to prove the good Christian; which will be easily confessed, when I shall have opened at full unto you, in what respects Christian Religion is the same.

2. 〈 in non-Latin alphabet 〉 , That good part.

Bonum, if we consult Aristotle, is that quod cui{que} conveniens est; and since that there is not anything so convenient unto man as Religion, Religion must be the chief good; understanding by good, that which doth most conduce to attain the chief end, which all things aim at, felicity. Nothing can be so convenient to man, as that which teacheth him to know God, to join him to God, to give God all honor and glory, and to live honestly, justly, peaceably among men; all which being the Dictates of Religion, confessed it must be to be the Good part.

First, By Religion it is that we come to know God; thus the wise have defined it, 〈 in non-Latin alphabet 〉 . Piety is the knowledge of God. The whole world, as saith Saint John, lies in darkness; and if any light came to them by the Book of Nature, by it they might know that he is, not what he is; that to be worshipped, not how to be worshipped. To the question proposed, What God was, the wisest of them was fain to take a longer day, and to profess that he disputed the most wisely of God, that said no more than 〈 in non-Latin alphabet 〉 , That he is. What beyond this they knew, they were beholding to Revelation. For that Rule of Justin Martyr is undeniable, with which he often in that Book presseth the Grecians, 〈 in non-Latin alphabet 〉 ; i. e. 'It is not possible for them who had not before learned so great and Divine things from those that knew them, either themselves to know them, or rightly to teach others; whatsoever it was then that the Chaldees, Egyptians, or Greeks, knew or taught aright of God, that they received from Moses, and the Prophets, and stole it out of their Writings, though that the Theft should not appear, they disguised it under other notions, and fictions; to the truth of Religion then they were beholding for what they knew or taught truly of God. Veritas à quocun{que} dicituri, à spir • tu sancto profecta est, Truth by whomsoever it is said, yet it proceeds from the Holy Ghost.

Secondly, But this is not all that Religion doth for us; for after it hath acquainted us with God, it joins us close, and re-unites us to God. Religions nomen à vinculo pietatis deducitur, It hath its name à Religo, to bind. It binds us in a Bond of piety; and to acknowledge that we are not at liberty, but bound and obliged to perform what we have undertaken. The very form of the Indenture, is thus drawn, I will say to them, Thou art my people; and they shall say, Thou art my God; 'tis a mutual contract on his, on our part; it had its rise indeed from love; He loved first, and therefore we are but to love again. In him it was free, in us it is duty; and that which sets the measure of this love (if it have any) and prescribes the Offices of this love, is Religion; we never can of these make due payment, till we are Religiously united to him.

Thirdly, And from this loving union there flows another admirable effect, which is an inward observance, and an outward adoration of that Entity, which a man esteems to be of so high and Divine a Nature. His study is to exalt God to the highest degree, and to abase himself to the lowest; so did the Father of the faithful in his Petition for Sodom, He acknowledgeth God to be his Lord, himself dust and ashes.

Such is the force of this Divine virtue, it makes a devout soul dedicate himself wholly to God; his body to be God's Temple, his soul the Altar, his affections the offerings, his spirit his Image, the best expense of his time to serve, to extol, to imitate, to implore his God. Religion prays, Religion fasts, Religion adores, Religion it is that gives thanks, Religion that gives reverence to his holy Name, to holy days, to holy places; by this only it is that we yield obedience to what we should, confess, are sad, and ask pardon for what we cannot do.

Go now and say, but with what face I know not, that Religion is not a good part, which teacheth so much good. If to know God, if to be united to God, if to exalt and glorify God, if to adore, obey, worship, serve him, have any goodness in it, then certainly that must be good which teacheth the Rule and Practice of all these.

2. Religion good for the Societies of men.

But I come now to men; and if we shall prize and esteem that duty which man owes to man, and the performance of it as wonderfully conducing to the conservation of Human Societies, Religion must be confessed to be a Good part. It is no peculiar conceit, but a matter of sound consequence, that all just and charitable duties, are by so much the kindlier performed, by how much the men are more Religious from whom they proceed.

No act of Justice is so genuinely executed, as where the fear of God is the first moving cause, his glory the end; and the Rule by which Justitiaries proceed, his Word and Will, and not some sinister respect, or crooked line of their own. For if those who fill the seats of Justice, follow it only as a Trade, with unquenchable and unconscionable thirst of gain, being not fully persuaded in heart, that justice is God's own work, and themselves only Agents about it; that which was ordained for the common good, will be made the very Rod and Scourge to torment poor innocents, and a cause of a common misery.

Those who extol the Golden age, acquaint us with many admirable effects, as that men at that time, of their own accord; without any Law, kept their Word, their faith with men, that they loved what was right, and hated what was wrong; that not fear of revenge or punishment, but mere love of virtue and equity was a bar against all oppressions. And how came this about? The gods, say their Poets, did as yet dwell and converse with men; they had those, though feigned Deityes for their Tutors, for their Directors, for their Guardians; and they were so Religiously awe'd by their presence, that they had no thought to attempt any unjust act; but upon their retirement to Heaven, then

The truth I confess is disguised in a fiction; but the Moral is, That where God is, there will be good; and where good is, 'tis the work of a Religious fear.

To go one step further, let the god be never so strange and false, yet in the Religion of that god, some principles are true, from which have sprung notable effects for the benefit of mankind. Not a man among the Heathen, who had or hath a stock, a stone, a clout, a Fetisso for his god, but will yield you this Principle, that breach of Oaths is detestable to their Deity; and that such as should be willfully guilty of that hateful crime, always were to be pursued with Divine Vengeance. It was their error to attribute so great power to their Puppets and false gods; yet the right conceit they had, That to perjury, and injustice, vengeance belongs; made, and doth yet make them so punctual in their Contracts which they make with men.

I verily believe, that those specious virtues, their mild severity, their severe but exact justice, their chastity, sobriety, valor, their integrity and honest simplicity which we read of, admire, and commend in the Heathen, were no other than the fruits of true Religion; some Axioms and Principles whereof, were by God rooted and imprinted in their hearts; for they were but 〈 in non-Latin alphabet 〉 , Thieves of other men's goods; having borrowed, or if you will, pilfer'd from God's Truth, whatsoever they published and practiced as true.

These Maxims common to them with us, tied the hands from violence, the tongue from blasphemy, the eyes from beholding vanity, the heart from impure conceptions, the head from Treasonable plots, and the feet from running to vile excess; upon all these Religion laid a strait, but an awful Yoke; which, who so cast off, were even by themselves branded and reckoned among the irreligious.

But if it be said, that these effects being common to all Religions; to the false, as well as the true; therefore the goodness even of those is this way set forth, as well as of the Religion we profess: I would have it remembered,

First, That these effects proceeded, as I said before, from those common Truths and Maxims, in which the falsest Religion in the world doth communicate with the true; viz. That there is a God; that this God is to be honored; that this God hates cruelty and injustice; that this God hath 〈 in non-Latin alphabet 〉 a revengeful eye; that he is a holy God, and doth detest unholy actions and persons. To the truth of Religion the effects may be attributed, though they that do them are not of a true Religion.

Secondly, That howsoever this their Religion, be it what it will be, may teach them some Truths, and dictate some good things; yet it is not in all things absolute, in all things good, as is the Christian Religion; and therefore not that good parr which our Savior here commends in Mary's choice. It will not then be amiss next to examine, how far that Religion we profess is 〈 in non-Latin alphabet 〉 , that good part, and excels all other Religions that ever were yet in the world.

3. That Christian Religion is that good part.

Every Religion bears in her very dictates the Image of the Author. Nature never invented, or imposed any that did not favor her; nor the Spirit of God any, that did not oppose Nature. Let then this be the Lydian stone to make the trial; that which will distinguish Christian Religion from the rest, and give it a preeminence above the rest; we need no other. What Religion doth plainly content nature, let that be false; what gives more sincere glory to God, and destroys the works of the flesh, let that be true and good.

Now look over all the Rules of Christian Religion, and show me but one that gives liberty to the flesh, to our carnal appetite; what one doth not breath forth the greatest holiness, purity, piety, charity, that can be expected? Among the Heathens, their very gods were contentious, and had their Wars; wanton and lustful, and had their Ganymedes, their Europae's; Gluttons, and had their Feasts. A goodly Religion certainly where the Authors were so vicious, and whose set forms of service were composed of naught else but brutish obscenity!

But I pass by these, as not to be named to chaste ears. What should I say, that that very Religion which God gave unto the Jews had imperfection in it? The Apostle speaks it plainly, that it was disannul'd for the unprofitableness and weakness thereof. A shadow it was of good things to come, and it made nothing perfect. At best but a School-master to lead to Christ, in comparison of whose Sacrifice, all the Mosaical Ceremonies were but weak and beggarly rudiments. And therefore God tells the Jews by his Prophet, That I gave them Statutes which were not good; not good sufficiently, because they never could by them obtain the end; for those Sacrifices which they offered year by year continually, could not make the comers thereunto perfect. Thus it was in the Rites, thus in the Ceremonies; and for the Moral part of it, in one point an indulgence they had, or took at least, for the hardness of their hearts, Moses admitted a Bill of divorce. And in the Commands of the second Table, they gave an indulgence to themselves to hate, they took liberty to be angry, to slander, though they might not kill. A wanton eye was thought no crime; or an adulterous heart esteemed no fault. With others they jested, and so that they kept from perjury, to swear by the Temple, was nothing with them. 'It is not their practice I speak of, 'tis of their Doctrines; these were the Commandments of men currant among them, and these they had been taught from the Ancients. Our Savior was fain in a full Sermon to confute all their Glosses, and hypocritical pretences, for their breach of the Moral Law.

There is but one more which stands out in competition with the Christian Religion, and this is that of the Impostor Mahomet; and he that should read his Alcoran, would conceive he hoped rather to meet with beasts than men. To say nothing of his disguised Stories of the Patriarchs, stolen by him out of Moses, but changed into lies, and old Wives Tale; who can Relate the stories of Angel Adriels death, Seraphuels Trumpet, Gabriel's Bridge, Herroth and Marroths hanging, the Moons descent into his sleeve, the Angels Hammer, the Litter, and much of the same Bran without laughter! Besides these ridiculous Fables, how doth he sooth up nature; A man would think he heard Epicurus rather reading a flattering Lecture of pleasure, than a grave Law-giver; for his Ordinances are encouragements to license baits of pleasure; his heaven somewhat like the Millenaries, a Paradise of Amorous Ladies; by him revenge is encouraged, multitude of Wives tolerated, theft allowed. Reason itself being the impress of God in man, hath light enough to persuade that this Religion cannot be good, whose Laws are wicked and licentious, and credit bolster'd up by lies, fables, and impostures.

On the contrary, by Christian Religion we curb Nature; we restrain, we discourage, we threaten her; teaching not to rest in outward actions of piety, or dispensations of men, but to strive unto sincerity, without which we may expect no part in Christ, no salvation, no future life, no help in our prayers, in Sacraments, in any Christian duties. Call upon men we do to set the heart to work in all Devotions, without which the lips are but bablers; to set the hand to work in all good actions, without which the heart is but an hypocrite. Our Law is an undefiled Law, and converts the soul. With us it is a sufficient matter of accusation, not only to be wicked, but to carry a heart, and a desire to be such. For we prohibit the very purpose as well as the Act and the Deed. Chastity is so far exacted by this good Law, that it puts a Covenant upon the wanton eye, and a restraint upon the adulterous heart. Perjury with us is held for so vast a sin, that forbid we are by a solemn sanction, not to swear. Swear not at all; by us even the appearance of evil is to be avoided. To speak ill, to do ill, to think ill, to plot ill, are alike forbidden; all iniquity be it never so close or secret, must by our Law be forborne. Read but the fifth Chapter of Saint Matthews Gospel, with our Masters Comment upon Moses Law, and there you shall see the perfection and goodness of our Christian profession.

Now let me appeal to your own soul, and unto the judgment of the whole world, whether that Religion must not be good, whose rules are so good, whose commands so holy? Whether it be possible, that should receive its rise and being from flesh and blood, which keeps under, opposes, destroys flesh and blood? That certainly, which is so opposite and contrary to men's affections, so cross to their minds, must be from heaven; that which commands men to be holy as God is holy, must needs be from a holy God, and consequently it must be good; for every good gift comes from above, and comes down from the Father of lights, with whom there is no variableness, nor shadow of turning.

Could I find the least favor given to our will and natural corruption in it, I should suspect that the Author of it consulted with flesh and blood; as those we see do, that break, or countenance their breaches by some or other Clause they find written in it; forced they are 〈 in non-Latin alphabet 〉 to wrest the place, and set it on the Rack as it were, and torture it, before it can be got to confess and countenance what they would have it. But when I cannot find here the least indulgence or dispensation granted to the least sin, no, not to the appearance of evil, convicted I am, and so must any man that carries not about him an obstinate soul, that this is alone the good part; or since some will so have it, the best part; nor Heathenish civilities, nor Jewish Ceremonies, nor Turkish Libertinism may be named in the same day with it.

Honesty then and piety we have to plead for us; justice and charity, Arguments of sufficient weight to get the good-will of a virtuous soul. But that which most works upon the hearts of most men, is Utile, profit.

Nil nisi quod prodest charum est. What is the Almighty, that we should serve him? and what profit should we have if we pray unto him? say those profane men in Job. Cui bono? What profit will it bring us? how shall we be the better for it? is that powerful reason that draws men all the world over. Might it then be discerned which way this which is so magnified for a good part, might be profitable for us, then without doubt it would be desired, and make men good indeed. Even thus far our Savior to win our affection, hath condescended also, assuring us that it is so beneficial, that it will be of an eternal use. Non auf • retur.

All things under the Sun, are stigmatiz'd with the name of Vanity. Vanity of vanities, all is vanity, saith one, than whom never any one had more experience; and at what rate soever we esteem them, yet we esteem them the less, because we are sure they will not last.

In this one thing it is, that Religion and Religious duties hath the priority, that they will not leave us, nor forsake us, pernoctantur, perigrinantur, rusticantur, commoriuntur, consepeliuntur, resurgunt, at night they lay us sweetly to sleep, in our way they accompany us, in the Country they attend on us, when we expire, they go to the grave with us, and at our calling up, they will rise and appear, and speak a good word for us. Blessed are they that die in the Lord, for their works follow them; this only might win our good-will. There is not any one thing in Religion, that is subject to decay. Not our God, for he is eternal, not changeable in himself, not changeable to us; whom he once loves, he loves to the end, and will be present with those he loves, forever; for this he hath given us his Word, I will be with you to the end of the world. His name is Immanuel, God with us. Not his Law neither, for that is immutable; it is the everlasting Gospel; after which we may not look for another; that which shall not be taken from the Church, till the Church be taken out of the World. Not his Spirit that informs the Church, for that he hath passed his promise, I will send you another Comforter, that he may abide with you forever.

This Gospel it is that proposeth meat to us that perisheth not, bread of life that decays not, fountains of living water that will spring forever. This Gospel it is that enjoins duties as I said, that will not desert us; draws from us tears, which God will put into his bottle; teacheth us to give Alms, that God will record in his Book; do such works which will go along with us to the Throne of God, and never leave us, till they behold a Crown upon our heads.

Nothing you can name besides, will be so fast a friend, stay, attend, abide, and follow you. And in that our Savior fastens non auferetur, to this one good part; evident it is, he puts a difference betwixt this and all other petty goods of the world; intimating to us, there be other things of a flitting disposition; though not this, yet those Transitory. And so they are like the Nest of Swallows, made up of a little dirt and a few straws, which in a frosty Winter drop down of themselves. That which is sown to the flesh, is lost in corruption; that which is spent on the belly, passeth into the draught; that which is laid on the back, falls to rags; a decay there is upon all these. Let then our estimation be according; terrae damnemus, quod habemus à terra, let us leave to the earth, what we have from the earth, and begin to withdraw our love from that, which will so basely withdraw from us. Can we suspect only a man, whom we have made choice of to be our friend, into whose bosom we pour our secrets, with whom we love to spend our hearts? have we I say, the least suspicion that this man would prove a Judas, kiss, and kill, and stand afar off in the day of trouble? our affection will cool and abate wonderfully to him; but upon experiment, that actually he proves a Traytour, apt we are to take up David's complaint; This my companion, my guide, my own familiar bosom friend, this was the man that forsook me.

It is beyond suspicion, certain we are, that the wedge of Gold in which we have put our confidence, all those pleasures which we have endeared in our bosom, our ambitious thoughts with which we have taken sweet counsel, even those whom we have loved so dearly, that we have profanely brought them with us into the house of God, and walked with them there as friends, even a • l these will betray us first; and then leave us, when we are ready to leave the World. They will be then taken away; and if they come in sight at the last gasp, they will be such miserable comforters, as the surviving Canaanites were to Israel, Scourges in our sides, and thorns in our eyes. Thus much we all know, and this consideration very much abates the heat of our affection to all these.

At that day the memory of a well-led life, a conscience established by faith, the remembrance that we have sat at Christ's feet, and heard him Preach, an honest endeavor to remember what we heard, and a love and practice of those good lessons, will be the best and surest friends that will stick by us. It is the commendation of Mary, that she made her Election this way. Expositors unanimously have made this good woman the pattern of a contemplative man, who bends his thoughts to meditate on heaven, and consider the earth after upon good grounds to make his choice. Is it thy purpose then to choose aright? call for Mary, bid her come and help thee. For he that considers not well, chooses but ill; whereas he that puts every circumstance into the Scale, and weighs all, is not like to be deceived. Solomon's good woman considered the field, and bought it; she considered before she purchased; for where there is buying, and no consideration, the bargain is not like to be advantageous.

Mundus est personatus, all the World acts but a Comedy; and it is not within, what it is without; it sets forth honor, pleasure, riches, in the best attire, and instructs them to act their part so plausibly, as may best please. Before then thou be enamored of any of these, pull off the Vizard, and behold what they are within. Non hominibus solum, sed etiam rebus demenda est persona, & reddenda facies sun; not from men only, but from things the personated outside is to be taken off, and everything made to appear in its true natural shape and face: Consider then before you choose, and then you will make no more choice of those I but now named, for what they show, than you would do of a Horse for his glistering caparisons. And know withal, that when you have made a bad choice, and selected these, you have chosen that which will not make you happy.

It was the judgment of the wise, that all the things which they in their Philosoph • called Bona, were not to be truly styled good things, or such as would make their happy man, because they were placed upon Fortunes Wheel; Eripi, surripi possent, a man could have no hold-fast of them, nor call them Sua his own; if they stayed with him today, they would steal away, or might be stolen away tomorrow. They were but like a fire among Thorns, that blazeth and crackles, and presently goes out. It must be in their opinion the constellation of virtues, that would make their happy man; because nor the force of fire, nor the waves of the sea, nor disfavour of Princes, nor rage of Tyrants, nor Sword, nor Age, nor Sickness, no nor Death itself could take their virtues, nor good deeds from them. You see whatsoever was subject to inconstancy, they thought too weak to be the foundation of felicity; and that those things were especially to be pursued which were constant. Their accompt they made upon non auferentur, that they could not be taken away. This made them so resolutely honest.

And yet for this, they wanted much of the security that we have; they had but a dim light to view it by; we have the light over and above of the Scriptures; they had nothing but the Testimony pure & elegantur actae aetatis of an honest life; which how good soever, yet is subject to defects; we have a promise from God, and a pardon annexed to the promise for what would make us unworthy of it; they had before them for patterns of virtue, mere natural men, gloriae animalia; we have the Prophets, Apostles, Martyrs, assisted with extraordinary grace.

Now if those men were so affected with what was permanent; and if the consideration of the alteration of all things below, and the meditation of the unchangeableness of what they thought the sole good, were to them that saw so little, and so darkly, so powerful a motive to make a good choice; what should this be to us, who are compassed with a Cloud of Witnesses, have the Word, have the Oath, have the Promise, have the Son of God, have the Seal of the Spirit, that our labor of love shall not be forgotten, that our sincere, though weak service of God, shall never be taken away!

The CONCLUSION.

Quid in hoc mundo fratres agimus, aut quid d • hoc mundo? Oh my Brethren, what is it we do in this Word, or what concerning it? about it we are not to do much, except to undervalue it; solicitous and careful we may not be about it, except it be to shake it off. Our bodies are but the Prisons of our souls; and since we expect a delivery, why is it that we are so much in love with our fetters and shackles? Suppose these were of the Gold of Ophir, yet they be fetters still; and therefore let us not so much esteem their price, as weigh their incumbrance; though they cannot, yet this the trouble must certainly be removed, our work must be no more than needs must to meddle with the World.

Agendum tamen aliquid in mundo. And yet while we are in the World, we must not be idle; for man was borne to labor; even Adam in Paradise had somewhat to do. God loves no loyterer; neither let it displease you to learn your work, and take your Task from a Woman. Set Mary before you; and what you have seen her do before you, do you likewise.

First, Agenda est poenitentia, you must be penitents, that's your first and chief work. For ever since our father Adam eat sour grapes, the teeth of all us his children have been set on edge, for which we are to be sorrowful men; being borne to no one work more than to repentance. Mary may be our pattern for this, that took up her seat at Christ's feet, turned her eyes into water, and her hair into a Towel to wash and wipe him, that by his blood was to wash and wipe off her spots. This was her first choice, and by it she gained an absolution; and if we choose this way to win Christ's love, we shall be dismissed as she was; Multa remissa peccata, quia dilexit multum, Many s • ns were forgiven her, for she loved much.

Secondly, And it seems she liked her first choice well; for when she chose again, she chose the same place, the feet. There first she sat to repent, here now to learn. The first words she heard, were so comfortable, that she thought nothing but honey could drop from those lips. No Task she knew could be heavy, that love imposed; and therefore she was resolved to listen what burden he would lay upon her; being unburdened of her sin, she found her neck ready for any Yoke. The place she made choice of, shows she did submit to be a Scholar, and prepared to do what she was bidden.

And let this be our second choice, let us all get us to our Savior's feet, hear him, and learn of him, as Mary did, and suffer all other things slip by us in comparison of than which will never fail; it is a necessary point, we cannot be without it; 'tis a good part, for it will make us good; and 'tis a lasting part; the praise of it, and the prize or reward of it shall never be taken away from us.

While then we have day before us, let us work; work and sweat for that meat which perisheth not; while we are in God's Vineyard, let us labor; labor for that immortal penny, for which our Master hath hired us; while we are in the field (the field is the World) dig, dig and delve for that hidden treasure, that the wise laborer having found, sold all, and bought it. For what we work for else, and sweat for else, and labor for else, and dig for else, and Trade for else, and purchase else, is nor vera, nor nostra; is not true, nor truly ours. Not true good, for it will prove like Jobs Winter brook, full of water in Winter when it rains day by day, and there is no want; but in the greatest drought when the earth chops and gapes for rain, not a drop in it; neither can we call these properly our own, because we cannot carry them along with us; Si vestra, tollite vobiscum. Prove them to be yours, and take them in God's Name along with you; such property as we have, we cannot hold it long; if as long as life, which is not always, yet not forever.

We commonly distinguish of life, and divide it into this present, and that which is to come; and this we call temporal, the other eternal; in respect of Nature thus I know it is; but if we will look upon Grace, there is but one life; this and that the same; and that no other than the continuance of this. Uita haec una & eadem quoad essentiam, quae à suo principio permanet in aeternum; this life of grace is but one and the same in essence, proceeding from such a principle that doth continue forever; to wit, the powerful operation of the holy Spirit, which raiseth and quickens every member of Christ's mystical Body in this life, and will quicken it in that other eternally.

When we go out of this Valley of tears, we begin not then to live, but we live more perfectly; what we did here in much weakness and deficiency, that there we shall do to the heighth; what here we possess but in part, there we shall enjoy in the whole; our virtues that had here their abatements and degrees, shall there be consummate; and the evidences of this our new life, which are the actions proceeding from those virtues full of imperfection below, shall above be made absolute; this is that Saint Paul teacheth. Now we see through a Glass, 〈 in non-Latin alphabet 〉 , darkly in a Riddle, the picture of a face for a face; but then we shall see the face itself, face to face; now I know in part, but then shall I know even as I am known; yet however this dark sight is a sight; and this partial knowledge, is knowledge which is not extinct when we go from hence, for it abideth; Now abideth Faith, Hope, and Charity; and what abideth, though never so much bettered, yet is in some sense the same it was before that alteration; for a change of any quality in degrees, never alters the species. Our faith that admits of degrees here, our love that riseth and falls into more or less here, our hope and confidence that hath its Lucida intervalla, swoonings and recoveries here; our choice that is inconsistent, weak, cold, and remiss here, together with all the Christian acts that flow from these, will be, and remain the selfsame, though strong, fervent, absolute, and constant. Whence St. J • hn calls it Vita manens, a life that abideth; and denies it of any malicious man (the like may be said of every irregenerate person) and we know that no such hath eternal life abiding in him. It is of this world the Apostle speaks; for in that other there's no place for hatred, or malice, nor murder to be committed; in this then that eternal life begins, which is to abide in heaven; there we shall continue to manifest the same acts of the same life we lead here, though far more perfectly.

It is an error then with which many men are seduced, that no man enters into eternal life before he dies; for whilst he lives among men in the Church Militant, he must set his foot upon the Borders of it. He must live the life of grace, that intends to live the life of glory; which two differ only in this, that this is a gracious, but that a gracious and glorious life. Grace is a necessary ingredient in both, but heightened to that pitch, that it is perfect and perpetual.

To shut up all then, remember this Truth, that you must carry somewhat out of this World with you when you go hence; somewhat that will not leave you. It is the life of grace which you must begin here, if you hope to be perfect there; study to be gracious, or you can have little confidence to be glorious. So saith St. John, Whosoever hath this hope, that is, to be like God, and see him as he is, 〈 in non-Latin alphabet 〉 , purificat, castificat, sanctificat, purifieth himself, and purgeth out the baser dross; labors to have a chaste soul; though he cannot be perfectly holy, yet he is upon the Work of Sanctification, and doing somewhat about it to perfect it day by day.

There is not anything in the world but hath its beginning; sentences begin from words, words from letters, harvest from corn, corn from seeds; in this life it is that this seed is sown, in that other is the Harvest; in this is the labor, in that the wages; and this Harvest and these Wages, are the penny of immortality, which is circular and round, and hath no end; time shall not end it, not any casualty or enemy dispossess us of it. Our Savior makes this promise for our encouragement to Mary, that this necessary work in her hand, this good part should never be taken away from Her.

Never from her, nor never from any that are of her mind. When multa, many things; nay, omnia, all things of the world shall fail, vanish, and be taken away from us, or we from them, and in the close as Jobs friends, prove miserable comforters; this one necessary will stay behind, this good part will continue by us; and like Naomi to Ruth, prove a fast friend; not leave us, nor forsake us, till it hath brought our souls, and caused them to be received into everlasting habitations.

1. Brethren.

Had Saint Paul by this appellation intended to bring to their memory, only his alliance and nearness of blood with the Hebrews, as one descended of the same stock with them, it had been a powerful motive to gain attention; for such was his heaviness, and continual sorrow for these his Brethren, his kinsmen in the flesh, that he could wish himself accursed from Christ, conditionally they might be engraffed.

But evident it is that many of these Hebrews to whom he writes, were of a more noble Brother-hood; that Brother-hood which Saint Peter gives in charge to love. By this name then as a cunning Orator, he doth captare benevolentiam, insinuate into their good-will. For this being granted, as indeed it must, that all Christians (ever since Christ himself was not ashamed to call them Brethren) are of the same house and Brother-hood: Paul a Brother to them, they Brethren to him; it cannot be conceived that he will be the Author of evil counsel; it were not the part of a Brother to seduce, to teach them what should do them hurt.

〈 in non-Latin alphabet 〉 . He that breaths from the same spirit is compassionate, and compassion ariseth from bowels of pity, and bowels of pity may be believed to give good counsel. They are truly affected that are Brethren, will wish no more hurt, nor give worse advice to a Brother than to themselves. Dives would not do it in hell; that damned ghost had a care of such; a suit he made that they might not come into that place of torment. They then certainly have less charity than those accursed spirits, that wish so ill to their Brethren, that counsel so ill against their Brethren.

All we that speak in the spirit of meekness, dare not be suspected for such ill counselors. We know that we are not so much Brethren in the flesh, as Brethren in the Lord; we have the same God for our Father, the same Church for our Mother, the same Christ for our Elder Brother, the same Spirit for our Informer. We are begotten of the same immortal seed, washed in the same Laver, join'd by the sinews of the same faith, nourished by the same Milk. All these bonds then of Brotherly love, in which we are united, enforceth us to stand upon our Watch; and as from some high Pharos, at the approach of any danger, to lift up our voice as a Trumpet, and cry to our Brethren.

2. 〈 in non-Latin alphabet 〉 , Look about you, Beware, Take heed.

Now what and if we should cry nothing else in your ears, make up all our Sermons of Cavete's, were it anymore than needs? for we walk in the midst of snares; not only near them, but in the very midst of them; within, without, on the left, on the right hand they are; and would not then a Caveat do always well? No question, it were a wise and a pious meditation thus for a man to discourse with his own soul in the morning; This day I am to enter into the World, and snares are set for me in every place; be it that I be not very cautelous, no help for me but I must be taken. Suppose I am going to prayer, my heart will be ready to suggest some idle thought; whence our Savior puts in his Caveat for that, Take heed how ye pray. Be it that I am ready to do some charitable deed, some thought of vain-glory may mar it; whence Christ puts in a Caveat for that too, Take heed that you do not your alms before men. The like may be said of every good work; the best may be mar'd for want of good take heed. And if it be thus with the good, how much more caution is to be used about the bad? Those be vicious and dangerous in their own nature, not in circumstance only. Take special heed, when you are tempted to any of them; for lust when it hath conceived, brings forth sin; and sin when it is finished, brings forth death.

There is no duty then so necessary for us to press as that which hath Cavete annexed unto it. For our eyes can never be quick enough for our heart; a deceitful piece it is, and will put a fallacy upon us if we look not to it; and in no one thing sooner than about our Faith; persuading us either not to believe at all, or else to believe what, and as we list; so much as shall be consonant to sense and reason, and no more. The advice then that the Apostle here gives, is Brotherly.

3. Take heed that there be not in any of you a heart of unbelief.

We need not go far to search into the nature of this sin; for the Apostle hath in this place lively set it forth before our eyes, by the seat, the cause, the effect; the seat where it rests, is the heart; the cause, the naughty malignant quality of the heart; the effect, Apostasy, revolt, separation; it withdraws from the living God.

For whereas Divine Revelations, God's comfortable promises, his fearful judgments, obedience to his Commandments, are the object of our faith; unbelief seated in the heart, labors to persuade that these are neither good, nor true, nor necessary. Not good, for they oppose our appetite; not true, for they contradict our reason; not necessary, for we can well live, nay live more contentedly without them; and being not true, we need not believe them; and being not good, nor necessary, we need not obey them.

This is that which God so much complains of by his Prophet, I have written unto them the wonderful things of my Law, and they accounted them a strange thing; strange to their judgments, for they did not prize them, nor esteem them, but lay them by, as some refuse stuff; strange to their thoughts, for they did not mind them, not meditate on them; strange to their affections, they loved them not, they liked them not, could find no taste, no relish at all in them; strange to their practice, for they cast them behind their back, and scorned to live after them; and all this practical Atheism arose from an incredulous heart. Our Savior makes it evident, when he breaks thus pathetically upon his Disciples, or the multitude rather, O faithless, and perverse generation! faithless first, and perverse after; intimating that the untoward perverseness of their wills proceeded from their weakness of faith; perverse they had never been, had they not been faithless.

For infidelity is the great grandame of all mischief; it multiplies sins, and increaseth these accursed Brats from generation to generation; to me it seems very like the Indian fig tree, or arbor de raes, which growing out of the ground with many boughs, yields certain gummy strings of the color of gold; these roping down to the earth, do there take root, and make as it were new trees, or a wood of Trees; from the first stock there spring so many plants by a perpetual succession, that they cover by this means the best part sometimes of a mile. This is a lively emblem of infidelity; for where it roots, it shoots, and every sin is a branch of it; and these so chained and linked together, that they cover a whole Country. There is not a wickedness to be named, that one way or other hath not its rise and dependence from this root; the overflowing of sin is from hence; so that notwithstanding the specious Titles of Christians, Believers, Professors, a man may yet propose the Prophets Question, Who hath believed our report? Our Savior allows us to judge of the Tree by the fruits; and the fruits I am sure, Proclaime that there is in most Christians, an unbelieving heart.

First, The presence of God's eye is not believed to be at our thoughts, over our actions. For we are ashamed to do many things in the eyes of men, that we color not to plot and act in the eye of God; did we believe that God were by, we would stand in awe; at least not be audacious to sin. The Psalmist tells us of men that encourage themselves in mischief, and lay snares; and upon what ground but this, That God was not in their thoughts? Tush, say they, how should God know? is there knowledge in the Most High? This is the first-born of infidelity.

Secondly, Neither do most men believe the particular providence of God; a general Father perhaps confess him they may; but no kind Father to provide for them; and therefore they will provide for themselves. In their wants they trust to their wits; in their distresses, to some arm of flesh; in their sickness, some run to the Witch at Endor, or the god of Ekron. God is forsaken upon the least occasion, or least trusted, though he hath promised never to forsake those that trust to him; and this is another child of infidelity.

Thirdly, Again, many call him Lord, Lord, but believe not so; for why should men conceive and call him Lord, and do so little that he bids them? The words of Jonadab the son of Rechab that he commanded his sons, are performed; but I, saith the Lord, have spoken, Do this, and yet there is no more heed given to my Commands, than to dreams; as little account made of what I say, as if my injunctions were not given in earnest, I meant not what I said, nor intended to call for an account of what I commanded. This is Infidelities impudent and graceless son. For could this bold disobedience be found in any professor of Religion, did he believe that his Lord is a great and a jealous God? of Authority to command, of power to punish?

Fourthly, Farther yet believed it is by some, that there be other expiations of sin than by effusion of blood; and upon it there be that err in the prime Article. For an example of holy life, they will admit the life of the Son of God; and his death for a pattern of patience, but not for a satisfaction, not for a ransom. The goodness or God, they tell us, may make amends to his justice, the blood of his Son was not requisite: Whereas the Scripture in plain terms informs us, That when Christ suffered, there was a Demonstration of his justice, and a full Declaration of his anger, that he made his soul an offering for sin; with which God was so well-pleased, that he did accept this his precious blood, 〈 in non-Latin alphabet 〉 , for a sufficient price; and 〈 in non-Latin alphabet 〉 , a price in exchange for the sins of the world.

Fifthly, But this, as it is not believed by some, so it is not regarded by others; for many tread underfoot the Son of God, crucifying by their profane life him afresh; who bear their heads so high, as if Christ had never bowed his head, and given up his soul upon the cross for them. And these are two twins of infidelity, of a later birth; for the innocent and Orthodox Christians of the Primitive Church knew them not; whereof the first believes not his Doctrine, and the last seem to dis-believe his Death.

Sixthly, As for heaven and the glory thereof, they are entertained as the music of a pleasant song; much commended they are for the air, and for that vouchsafed the hearing, and yet in a trice as little remembered of the one, as of the other. Whereas were men fully persuaded that an inheritance in heaven were a reality, a Crown, a Kingdom, there would be more suit made for it; they would, that they would 〈 in non-Latin alphabet 〉 , set aside earthly things, and set themselves to seek the things above. This supine carelessness is the sixth issue of an incredulous heart.

Seventhly, Lastly, The terrors of the Lord, are no terrors to many; nor the Angels Trumpet, nor the last judgment, nor the ensuing torments; for were men fully convinced of the wrath and vengeance of that day, the darkness, the gloominess, the fearful and final sentence, and that the pains of hell were such as indeed they are, they would tremble with Felix when they heard a discourse of the last judgment; they would break off their sins by repentance, and judge thems • lves that they be not judged. And this security is the seventh birth of an unbelieving soul.

To collect all, since the presence of God, nor yet his providence, since the Commands of the Almighty, nor yet his only Sons Sacrifice, since the joys of heaven, nor the sorrows of hell can have a sufficient influence to better men's lives; Evident it is, that all are not Israel, that are of Israel; that such as dwell among us, are not of us; in plain English, that among Christians there be Infidels; and therefore there is yet use of the Apostles Caution, Take heed that there • be not in any of you an evil heart of unbelief. The seeds, with the former-mentioned fruits of Infidelity, in some degree or other, at one time or other, are in most men; take heed then even of these; but however beware of this core of unbelief.

4. A heart of Unbelief. A heart.

By the heart of man in the Scriptures, is comprehended the understanding, the will, the affections; blindness then and ignorance in the understanding, willfulness, obstinacy, and perverseness in the will; No sense, nor love, nor delight, nor content of what God hath done for our Redemption, make up this incredulous heart, or to speak in the Hebraism, this heart of unbelief, a heart informed, full fraught, delighted with it, set upon it.

To help all this, God hath given man sufficient means, would he make use of them. His Word to be a Lantern, an eye-salve to remove ignorance and darkness from the mind; and the act is called illumination, or the opening of the • y • s; his Spirit to be the Comforter and Counselor; a fire, and a wind; a wind to beat down the stubbornness and perverseness; and a fire to melt out the malice and pride of our wills; and this is called the opening of the heart. Lastly, his grace he hath bestowed upon us to remove our coldness, and disorderly affections of honor, riches, pleasures, and other sensualities, and to beget in us a pious love, delight, and good-will to himself, and Religion, and with joy and great content to apply the sweet promises of the Gospel unto ourselves. Now when men will have no care to know the things that belong to their peace, nor yet assent to them after they are made known, but rather oppose them; nor yet bear any affection or love to them, nor care to apply them, but rather slight and contemn them; guilty they are, and carry about with them this same heart of unbelief; of which the Apostle gives his Caveat, Ne sit, that it be not in any Professor.

The Caution is directed against three sorts of men.

• 1. Against those that know not.
• 2. Against those that know and assent not.
• 3. Against those that know and assent to, yet apply not to themselves the sweet promises of the Gospel.

CONCLUSIO.

By what I have spoken, you may discern whether this Caveat will reach to you or no. It is the desire of my heart, there may be no need of it; that among so many, there may not be found one faithless man, no malignant Infidel among you. But if your heart accuse you, God is greater than your heart, and knows all things; it will be wisdom to have an eye to the Caution.

1. Against Ignorance, especially affected; that you be not blind in the necessary points of Religion.

2. Then against Obstinacy and Wilfulness; that you malicously shut not your eyes, and willfully with-draw not your assent from the Truth of God, from his mercy and judgment.

3. Lastly, That you make use of your knowledge, fall in love with the Will of God revealed in his Word, delight in it, and affect it sincerely: and also apply to your own souls the benefits of Christ's passion, and the promises of the Gospel.

This if you do, you shall find, that as with the heart you shall believe unto righteousness, so with the mouth confession will be made unto salvation. That faith in the heart will draw from you a confession with the tongue, a profession in your life. And your life being every way answerable to your Christian Confession, will have a blessed end, and a happy reward. Your days shall set in peace, upon which shall follow that peace which passeth all understanding, that which God hath prepared for those that love and trust to him.

1. A Heart of Unbelief.

By the heart, you are not to understand the matter and substance of it. Th • s were to have a gross; and a fat heart; but the whole soul of man, and the parts and faculties of it. Take it for the inferior, take it in the superior, it is, 〈 in non-Latin alphabet 〉 , the close shop of virtue or mischief; where God accepts, or rejects every work, as it is wrought within.

It is no offense to me, when I hear or read those pleasing Elogies of the soul of man, that it is the Image of the living God, a celestial ray, a taste of the Divinity, to which God hath given wit to search all, will to choose good, affections to love, joy, fear, hope, hate, grieve; and reason to sit at the stern, to move, to guide, to moderate, to measure all. In a word, there is no miracle on earth more wonderful than man; in man nothing more wonderful than his Spirit. These are all plausible and pleasing words, and often rung into our ears; apt they are too, and they have transported some to think better of themselves than they ought; and to think as the fool, there is no God besides man.

Cast your eye then off from the beauty of it, and inquire what is hid, and find you shall, that for all these Elogies, it is both to itself, and the man a most dangerous and pernicious instrument, the leaven that sours the whole Lump, the Colloquintida that brings death into the Pot, a tedious and importunate Parasite; and which, as a Juggler who plays at fast and loose, under the color of some fly and pleasing motion, forgeth, inventeth, and produceth all the mischief in the World. For the Truth is, did not the heart set all awork, there would be none. For the heart is truly the Murderer, the heart is the Adulterer, the heart is the Thief, the heart is the Infidel. 'It is too long to tell you what the Heart is; and should I do it, I must call it by all the wicked names, by which sinners are reproached in the world.

We usually cast the blame upon others; as upon the evil spirit, The Serpent beguiled me; we accuse the woman, The woman deceived me: We blame the Apple, 'tis a pleasing fruit to the eye, sweet to the taste. Alas, all these are but external solicitors; allure they may, compel they cannot. A Delilah there lies in the bosom, 〈 in non-Latin alphabet 〉 , a bosom enemy worse than all; by her, Satan works, and takes his advantage to undo us. Satan is without, and if we resist him he will fly: But our heart is within, it stays with us still, importunately presses, waits all times, catches all opportunities, and if great heed be not taken, it will deceive and kill. Please ourselves (we may) as Jehu did with an hypocritical Question, Is thy heart upright as mine is upright? when it is most false, and deserves the Epithite the Apostle bestows upon an evil heart, in which he sets down the Root, whence this sin of unbelief and all other sins have their Original. viz. The naughtiness of the heart. Of which next.

2. An Evil Heart.

The words in Scripture used for Naughtiness and Wickedness are commonly two, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ; and the first 〈 in non-Latin alphabet 〉 , properly signifies a loose, licentious lewdness lightly perfected by lust. The other 〈 in non-Latin alphabet 〉 , an unquiet working wickedness, that will take pains to do a shrewd turn, being commonly the effect of malice. This last the Apostle makes choice of here, that however faith in the heart be in this life but weak, for we know but in part; yet there should not be in us a busy disposition to disturb, much less a malicious working brain, to invent Arguments by which we may dispute against the Truth.

An advice if at any time, needful for the age in which we live, where he is counted the most zealous Saint, and sincerest believer, who can with the fairest color, overlay the foulest error, though so varnish'd for no other end, but to shake and overturn the most Ancient and established foundations. Sceptiques shall I call these in Religion? rather such as the Apostles foretold, Spirits of error, Seducers, Deceivers, Jugglers, Authors of divers Sects. Men of nature contentious, and unquiet, doting about Questions and strife of words. And to countenance this, there is not one of them who carries not a Bible under his arm; and to make his matter good, will, as did the Devil, urge Scriptum est, It is written; is it not written, search the Scriptures, seek and ye shall find? To seek and search is allowed, so it be done with discretion. Now that it be discreetly done, these three things are to be observed; Res, tempus, modus. In the thing we must know what to search for. About the time, when we are to search. And for the manner, how far.

The Sum of that Learned Fathers Discourse, is, That when we have attained the grounds, and are firmly built upon that foundation, of which Christ is the chief Corner-stone, being united by the holy Ghost; and after repaired and strengthened by the virtue of the Sacrament, that men content themselves, and seek curiously, contentiously, maliciously no farther. Nobis curiositate opus non est post Christum, nec inquisitione post Evangelium; We need not curiosity after Christ, nor inquisition after the Gospel. To do other, is the practice of Athens, not Jerusalem; and what hath the wrangling School to do with the Church? Our instructions and examples must be fetched not from the Stoa of Socrates, but from Solomon's Porch, whose direction is, Seek the Lord in simplicity of heart. Read the Scriptures, but with sobriety. If any man upon presumption of his own wit, his own parts, either of Nature or Art, or (which is at this day pretended) Inspiration, or Revelation, seek farther than stands with the Rule of faith and peace of the Church: besides that this betrays an evil heart, he shall be sure to cast himself into a Labyrinth, out of which it will not be easy to get. Cum credimus, nihil desideramus ultra credere, when we once know our Creed, and believe it, we do not desire to search farther what to believe. For let a licentious liberty be granted to that, and then Mr. Calvin will tell you what's like to come of it. Quanta um rixarum semen, & futura est confusio, si prout cui{que} libitum est mutare liceat quae ad communem statum pertinent! what seeds of Quarrels are sown, and how great will be the confusion, if, as everyone list, he may change that which by grave and due consideration is established for the common state of the Church! What is agreed on will never please all; and therefore, saith he, There will never be an end of wrangling, if matters may be left indifferent to be determined by every man's private discretion.

It is then a certain Argument of this naughtiness of heart, and a plain Note of Infidelity, when men move every stone of the foundation. The use that I shall make of it, is,

First, That we look to the heart, that this busy and malignant Infidelity lurk not there; that howsoever there may thoughts arise within, that would entice to this sin, yet that they be repress'd, smothered so soon as born. It is too much that they arise, for it discovers that the heart is evil; but if we cast a loving eye to them, nurse them up, and please ourselves in them, it may bring us to that sin out of measure sinful, Apostasy and hardness of heart, that heavy judgment about which the Apostle gives us the Caveat. That which Erasmus confessed of himself about the reading of the Schoolmen, is as true in all contentions of Religion; I find that by the reading of them, I am a little acuter, but no way the better; the subtiler disputant, not the better Christian; for when I come from them, my devotion is cooled; & frigidus affectus sum erga veram virtutem, sed irritatior ad contentionem, I am frozen to true virtue, but piping hot to contention. And the Learned Dr. White the Elder, in his Preface to his Orthodox, among evils of contention in Religion, hath observed these four. First, That Religion and Faith, which of all other things ought to be most indubitate and certain, whiles it is questioned, beginneth to be doubted of: and discord in Religion nourisheth certain seeds of Atheism. Secondly, As plants which are often removed, cannot take root and prosper; so points of Faith and Piety being removed out of their old standing, or bended this and that way, begin to lose their reverence and stability in the souls of men. Thirdly, As in building, so in contention, one Opponent gain-saying another, plucketh down, what (by a common labor and consent) ought to be built up. Fourthly, Lastly, As it is impossible to follow guides, whose backs are each to other, and their faces look a contrary way; so God's people, whose right it is to be led by their spiritual guides in one beaten path of faith and godliness, beholding their leaders call them a contrary way, are with peril of their salvation distracted, not knowing which way to take.

Secondly, Hence we may learn not to please out selves with Atheistical thoughts, as if no eye saw them. For be it that we may smooth them over to men, yet God can see what is within. Though the Put-cases of the Church, do move their doubts as cunningly as Julian the Apostate, 〈 in non-Latin alphabet 〉 , under a pretence forsooth to whet their wits, and tell us what may be said; yet God who searcheth the heart, knows that it is out of an evil intent; that it is 〈 in non-Latin alphabet 〉 , a practice against the Truth, proceeding from the spirit of contradiction; for did they search the Truth indeed, it would be in love.

This practice though it come no farther than the heart, is yet open to his eye; for Caro & Spiritus Dei res, Flesh and Spirit are both from God; the flesh from his hand, the soul from his breath; both are the works and goods of the same Lord; and therefore both, if both offend, equally offensive to the same Lord. When you come to plead with God, 'tis a great vanity to plead Uolui, I confess I intended it, but non feai, I never did it: for a thought passeth for an act before him; and the very desires, plots, intentions, are so many breaches of his Law.

They may want many degrees of weight and haynousness in respect of man; for till man is hurt actually by them, to man they cannot be grievous: But as these thoughts are entertained, and harbor'd, and cherished within, to him they are as malicious, as if brought to act; and he will punish the soul no less for the plot, than the body for the act. For God is neither dissimulator nec praevaricator suae perspicaciae, he will neither hide nor palliate what he sees; he knows the will is the principal in the sin, and therefore the soul (of which this is a faculty) must needs be so much the more liable to the punishment, by how much it is more guilty of the fact. This I have premised, that we take heed to free ourselves from this malignity of the heart in this sin, and every other as well as the body; That since there is a common Law to both, and a common guilt of both, and a common beholder and Judge of both, and a common Trial for both, and a common pain for both, that both be awe'd by it. But especially the heart, because from that, as the Fountain, flows all the mischief. It is good advice then that the Spirit of God so often gives, That we keep the heart, and cleanse it.

First, That we keep it; so counsels the wise Solomon, Keep thy heart with all diligence. Set the Word of God upon it to look to it, ne effluat; for as oft as it breaks over that bank, it puts all in hazard and danger. Set the Law to hammer it, and break it, and bruise it, that it may be a broken and a contrite heart, and so a fit Sacrifice to God. Set the Gospel upon it to melt and soften it, that of a stony and stubborn, it may become a trembling, a submissive, a tender, a fleshy heart, a fit Vessel to receive the Oil of mercy. Set Repentance to work upon it, Confession to acknowledge what's amiss, deprecation to ask pardon for what's amiss, sorrow for what is past, care for the time to come, that it may be a new reformed heart, mortified and dead to sin, but quickened and alive to grace.

Secondly, But notwithstanding all our care, it is not possible to keep it without filth; necessary it is that we cleanse it often. It is Prophetical counsel, O Jerusalem, wash thy heart! It is Apostolical counsel also, Purifie your hearts you double-mind • d. If you purify your brain, 'tis well; for the head is full of mischief and fancies; never more than now; and well it is that they be swept out; for such notions become not the minds of well-meaning Christians. If you cleanse the hands 'tis well; I mean the outward man from impure acts: For actual wickedness dishonors our holy profession. Would we wash our mouths too, 'twere not amiss, for they are very foul with Oaths, blasphemies and slanders. But let no man think when he hath brought his thoughts to some other order, or his outward man to some civil conformity, that he is clean enough, and washed sufficiently. For the altering of the brain may be but vertigo capitis; and the cleansing of the hand, as the Pharisaical washings of Pots, and Cups, and other Brazen Vessels, condemned by our Savior. A washing away there must be, not only of certain notions in our brains, but of the affections of the heart. And an alteration, not in the face for shame, or in the feet for fear, or in the hand for fashion, but in the heart, arising out of the pollution that dwells in it, and a conscience of the naughtiness we know by it.

For if we carry a heart about us, set upon evil; deceive others for a time we may, but shall at last be deceived ourselves. Others we deceive carrying the name of Christians, but hearts of Infidels: and deceived we shall be; for when we expect the wages of Servants, we shall receive the portion of Hypocrites. Let what fair show soever be made, this unsound heart, as water kept in Caverns of the earth by force, will break out and overflow all at last, and carry you away from the Living God. Which that it fall not out, Saint Paul here gives his Caveat, Take heed, lest in any of you there be an evil heart.

3. 〈 in non-Latin alphabet 〉 , That you Depart, Revolt, Apostatize not, that you fall not off.

This is the labor of Infidelity, this the intent; to this purpose the whole battery is raised to make the heart revolt from, and forsake God. Now so many ways as we may be said to draw near and cleave to God, so many ways we may be said to disjoyne and go from him. The first way that a man approacheth God, and adheres to him, is Faith; and the other is Love: For by Faith he believes that God is, and what he is; a wise, good, true, just, merciful Deity; and upon this contemplation he falls in love with him, and unites to him as near as he can, and desires to do his will; because he is confident, that that God who is so wise, good, true, and just, will never set down any erroneous Law, nor command any foolish, naughty, or unjust action: and who is so merciful, will forgive, remit, and blot out his failings and imperfect services. By these two affections, Faith and Love, which continue us to God, easy it will be to know who are Apostates.

First, They which obstinately refuse the Faith being Revealed and proposed to them, are, though not so properly, in this rank; for these 〈 in non-Latin alphabet 〉 keep and stand off: In this number are to be mustered the stiff-necked Jews, the incredulous Turks, and other Infidels; for whose Conversion we are bound to pray, and for whose Obstinacy to have great sorrow in our heart.

Secondly, But those properly are to be branded with this name, Who having been once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and tasted the good Word of God, and the powers of the World to come, yet fall away, and tread underfoot the Son of God, and count the blood of the Covenant wherewith they were sanctified, an unholy thing, and do despite to the Spirit of grace.

A man's life is a warfarre upon the earth; Christ is the General, and leads the Army; and all that have given up their names to Christ, are his Soldiers, and bound to fight under his banner. From the Camp then this word is borrowed; and those that run away from their Captain and Colours, are of those Renegado's and Fugitives. This is done two manner of ways; either in whole, or in part.

1. They are guilty of this Apostasy in the highest Decree, who totally renounce, deny, and fall from Christ; of whom the Apostle spoke in the former Chapters; and of which especially, as I conceive here; For as the Jews were the first Converts, so were they the first Apostates. Many tribulations those Jews who received the Faith, sustained of their own Countrymen the Jews; There never being such a Jew to a Christian Jew, as a natural and apostate Jew. Those persecutions then of the obstinate incredulous Jews their Countrymen, was one great temptation to them. And another temptation was the persuasions they brought unto them out of Scriptures, to cleave unto the Law, and not to believe in Jesus the dead man. Besides there were many among them, who though they did not totally renounce Christ, yet did teach them to Judaize, to receive the whole Mosaical Law, as well as the Gospel, bringing them back again to that Yoke, which they had been taught to cast off. This was to begin in the Spirit, and to end in the flesh. This was to evacuate Christ, and to fall from grace. And to this end the Apostle here gives them this Caveat, That neither persecutions, nor persuasions should so far prevail with them, that they depart from the living God.

For in parting from Christ, they must depart from the living God, since he was the Lord of life, nay life itself; I an the way, the truth, and the life. Which the Disciples acknowledged; for Christ proposing the question, What? will you also go away? Quo? Whither shall we go? Thou hast the words of eternal life. Totally then to renounce our Christian profession, as Demas and Julian the Apostate did; or to Judaize, as did many at Rome and Galatia, is to depart from the living God.

2. This is that sin out of measure sinful, and not many are guilty of it; but there is another kind of it, from which I cannot free very many who carry the Name of Christ. Arius that denies the Deity of our Savior; and Socinus that denies the ransom of his blood; In a word, all Heretics that obstinately take from the verity, and all Scismaticks that rend and tear the unity of the Catholic Church, are in part revolters, and making shipwreck of a good conscience, do depart from the faith.

2. The guilt of this sin, though it be frequently and quickly fastened, yet it is hard to find any man almost that will own it. For the veryest Heretic 〈◊〉 tell you he is an Orthodox Christian, and contends for the faith; and • he unquietest Scismatick, that he is of a peaceable spirit, and desires to set up Christ's Kingdom; It would draw me too far from my purpose, to convict them both at this time. I shall therefore bring before you another kind, of which there will be no dispute; because Saint Paul in express wordsavers, that they are reprobate concerning the faith. He sets them out so to the life, and in such colors, that it is no hard matter to know them, together with the time they are to appear. In the last days, saith he, perilous times shall come; for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, high-minded, having a form of godliness, but denying the power thereof, &c. Whose description may be fuller read in St. Peter, and St. Jude; and to whom it belongs, is evident by the Declaration, extant for a day of Humiliation and Fasting, March 20. 1653.

Whosoever then they are, Qui magis vultum, quam ingenium bonum habent, are all for the face, little for the heart; who in words confess Christ, in deeds deny him; who in profession are Christians, in their actions Heathens; these men have denied the faith, and are practical Atheists; for they want true love, which is the form, the very life and soul of faith. They are not wronged when we charge them with that revolt, with which God charged the Jews, They have forsaken me the fountain of living water, and dig'd to themselves cisterns that will hold no water.

Take heed therefore of Infidelity; for if you be guilty of this sin, there is neither true faith, nor true love in you. As this sin more or less increaseth, and seizeth the heart, so more or less we depart from the living God. For the less you believe God, the less you will regard him; the less you regard, the less you will love him; the less you love, the less you will trust him; the less you trust, the less you will obey him; and the less you obey, the further still you depart from God. Be it then a man be not guilty of an universal Apostasy, by which he doth obstinately and maliciously resist the holy Ghost, tread underfoot the Son of God, and count the blood by which he was sanctified, an unholy thing. Yet so far as he doth set himself to dis-esteem, or willfully contradict any Article of the faith; yea, or come short of the Sincerity and Truth of the Gospel in his life and practice, so far he may be said to have renounced the Faith, and departed from the living God.

It is by God laid to the charge of the Church of Ephesus, that she had left her first love; and yet it appears that the revolt was not Total. That which Christ had against her, was, a decay, a cooling, a defect in her affection. Her love was not so earnest, so constant, so hot as it was at first. The very cooling in Religious duties that brings a man to stagger in the faith, is interpretative, a revolt from God.

To this the Devil labors to bring men; first he tempts to doubt, then to dispute; well knowing that doubts and disputes may possibly form the understanding to a new-belief. Like Anaxagoras, that merely at first inventing Arguments that the snow was not white, intending only to oppose Sophists, at last came to think so indeed. In the like manner, when a man sets his wits awork to discredit principles, by little and little thoughts steal upon him that they are false indeed, and bring him to the next step to Apostatize and Revolt from the living God.

4. Living God.

It seems to me these two words, Deus & vivens, are as the Angel in Balaam's way, set as two impediments in the way of every Apostate. 'It is from God we go, and will any start from him? 'It is from the living God we depart, and will any man in his right mind go from the living to the dead? From God it is; and when I named him unto you, 'tis all one as if I had name all Truth, all Goodness, all perfections. Let God be true, and all men liars, and all the Idols, and vain imaginations of men lies. There is none good but God only; for all the imaginations of man's heart, and his practices also are evil continually: And will any rational man willfully depart from Truth, maliciously forsake goodness?

There is nothing excellent that may not be found in him; no good thing that comes not from him. Even those very things which the estimation of men hath made precious, and for which you have a heart to forsake him, came from him: Any thing that you would fain cleave to, is but a beam of his Sun, a stream from that fountain. Take these as love tokens from him, and love him the more affectionately for them, he is well pleased you enjoy them still. But if upon the detention of these you begin to repine and murmur, and shake him off: or if upon the having of these, you rely upon them, trust to them, sacrificing to your own wit, or your own net, Infidelity hath brought forth, and is delivered of this Monster Apostasy; from God you go, and which is farther to be thought on, the Living God.