Exposition of the Apostles Creed

5. In any of you.

Personarum adjectio habet emphasin. The addition of the persons is very emphatical. And it is a circumstance of great moment, in regard of the relation that was betwixt the persons and God now. For as the Masters of Rhetoric have taught us, relationes sunt minimae entitatis, sed maximae efficaciae, Relations however they be things of the least entity, yet they are of great force in the aggravation of any sin. So it is here.

That any should disbeleeve, distrust, or fall from the living God, is a very foul over-sight; but it is more to be charged upon you, and leaves a heavier guilt upon you, than many others: and that for these reasons.

1. You have had more means and helps to believe; you have had the Law, and the Prophets. You have heard Moses speaking in the Law, Christ in the Gospel. Tolle & lege, take up and read, whether all you read were not confirmed by miracles from heaven: By miracles done in the name of Christ after he was crucified, dead, buried, or rather in the name of Christ risen, and ascended, which shows evidently that he is alive, that he is God, otherwise his name could not be virtual. Thus much you have been taught, thus much you know, and therefore let there not be in any of you this unbelieving heart. For the more light God hath given to any one, and the more means to beget faith, the greater is his sin, if he be an Infidel, greatest if he revolt.

2. To you he comes by the secret motions of his holy Spirit, knocking at the door, as desirous of admittance. It labors to raise within you good meditations, good inclinations and desires, in the mind, will, affections. Of this work David was sensible, when he did acknowledge, My reins chasten me in the night season; When he was alone on his Couch, many a pious thought he had, many a good intention; and the fountain whence they all came was his reins, that is, the faculties of his soul sanctified and guided by the Spirit of God, that put him in mind of his duty.

But this is not all; it labors to hinder and suppress the bad motions of the flesh; as well knowing that where way is given to the bad, there will be cold entertainment for the good. How often (I appeal to your own souls) when a man is going a wrong way, doth he hear a voice from within as it were from heaven calling unto him, that is not the way, this is the way, walk in it. And when we have left the right way, then comes upon us Singultus cordis, as Abigail excellently calls it, an offense of heart, an upbraiding, a throbbing; or as Solomon, a wound and gall of spirit, or a sting and pricking of conscience, as Isaiah, that will not suffer us to go on quietly. Whence proceeds this disturbance I pray you? Why are we not let alone to be as bad as we desire? Is it not that the Spirit of God is chiding and checking us within, and striving against the rebellious desires of our flesh?

3. Besides, to you he hath spoken in the works of his providence, in mercies, in judgments, in blessings, in crosses: He promised to Abraham, that in his seed all the Nations of the earth should be blessed, and he hath done it. He threatened the Jews, his own people, that they should be broken off through unbelief, and he hath done it: that the heathen should be planted in, and he hath done that too. That those that honor, him should be honored; that despise him, should be despised. Go through the Prophesies, and find one favor he promised, or one plague he hath threatened, which he hath not made good, and then distrust him, or believe him no more: But if this be not to be found, and this you must confess is not to be found, then Ne sit in vobis, let not there be in you, in any of you, who have had these helps, these means, this light, those miracles, such checks of the Spirit, so many mercies, so many crosses, let there not be I say in any of you an evil heart of unbelief.

Men account those places happiest where the Word of God is preached, and where the plentifullest means to beget faith is offered; and so it is indeed if a right use be made of it, and faith begotten and strengthened by it: But if men remain incredulous and disobedient, the Gospel will become the savor of death unto death. You have heard of the woe of Chorazin, and that other of Bethsaida, and sure I am you have read the Text often in which there is mention made of many stripes. The woe pronounced against both those Cities, was because they were not sensible of the many works and mighty done in them. And those many stripes, because they knew much, and did little. Live not then as if those Woes had never fallen from our Savior's lips, nor yet those stripes had nere been threatened.

These Texts concern you near, and the lesson they teach is Ne sit, be not Infidels. Are you better than they? They perished, because Christ preached and they believed not, and were no better. He, that bad servant, because he knew his Masters will and did it not: and I know not how it can go better with you, with you that know, that have been taught, if you believe not, assent not, apply not. And perhaps for the present you begin to think of it, and are resolved to do it hereafter; And why not now? why not at this instant? Liberty there is not given you by the Apostle, no not for a minute; his advice is to do it presently.

6. 〈 in non-Latin alphabet 〉 , Beware lest at any time.

God gives no dispensation to sin, no time to incredulity; the Caveat is peremptory and negative, and therefore must bind ad semper, to all instants of time. And that you be persuaded at no time to give way to it, I pray consider, that that hour, that minute this is done, you come into great danger. For he that believeth not, hath the wrath of God abiding on him. Next as your persons, so all your actions civil or religious, are stained and spotted, because they proceed not from a conscience purged by faith; and what proceeds not from faith is sin. I know you would be all saved, but so long as you carry about you this malignant incredulous heart, Christ can do you no good; and without him how can you go to heaven?

Whilest he was on earth, the want of faith in his Countrymen did so bind up his hands, that he could not do any mighty works among them. To make a sick man whole by miracle, two things are necessary, & fides ejus qui curandus, & potentia ejus qui curare debeat: both the saith of him who is to be cured, and the power of him who is to cure; the later as the cause, the first as the disposition in the subject; power in God, faith in the sick; whence we often read these solemn Acclamations from Christ to those that came to him for help, O woman, great is thy faith: Thy faith hath saved thee: Be it to thee according to thy faith, &c.

But what? was the Arm of the Lord shortened, or his power turned to weakness? No such matter. Two senses are given of these words He could not. The first is, That he would not; as we usually say, I cannot drink Wine, I cannot abide it; that is, I have no mind to drink Wine, I will not abide it; and that is said to be impossible, from which the will abhors. The other Interpretation is, That cannot is often used for non est congruum or consentaneum, that which is not congruous or fit to be done; as, Can the children of the Marriage Chamber fast? that is, is it fit they should fast? and in this sense it may well be taken here; for was it fit for him to work miracles, and do good to them that asked in scorn, Is not this the Carpenters Son? are not his Brethren with us? whence hath he this great Wisdom?

Take it either way; either that he would not, or it was not fit for him to do it; sure I am the better they were not for Christ, because of their unbelief. And there is great reason for it, in that no sin more dishonors God than Infidelity; For in effect, it makes God to be no God, Christ to be no Christ, his Word a lie, his Promises untruths, and his Threats brutum fulmen, a crack of Thunder, that may fright and fear, but scatter and never hurt.

Do you then bear any go • d-will to the honor of God? will you uphold his Truth, his Mercies? Nay, do you bear any good-will unto yourselves? would you be glad your works should please him? your whole service be a sweet smelling sacrifice to him? Then take heed 〈 in non-Latin alphabet 〉 , that at no time there enter into you this evil heart of unbelief; for at that time you are not capable of favor from him.

I know it is not in your power always to suppress doubts that may arise in your hearts (for faith is weak in many, and yet it may be a sound faith, that is but like a grain of mustard seed ) yet it is in your power to come to Christ, and pray him, Lord increase our faith. Yet it is in your power (for I speak now to regenerate persons) to call for, and use the means God hath ordained to remove those doubts. Sunt verba, & voces: God hath left in his Church means to beget, means to stir up, means to strengthen your faith. There is his Word, there are his Sacraments, there are his Ministers to whom is committed the word of Reconciliation; hear diligently the one, and receive reverently the other, and God will give the increase.

It lies upon you to call for these medicinal and corroborating Cordials. By Application of these, by God's blessing, you shall go from strength to strength, from faith to faith, from a less to a greater, from a weaker to a stronger degree, till you appear before God in Zion.

1. 〈 in non-Latin alphabet 〉 . Exhort.

It was a mistake in a great Clerk to teach Animam oblivionis non esse capacem, That the soul of man was not capable of oblivion; for I hope to make it evident, that there is not such another forgetful creature as man. For he needs a Remembrancer to put him in mind what he was, what he is, and what he may be. That he was a creature framed by God, the sole creature after his Image. A creature transformed by sin to the image of the devil; that he may be happy or unhappy as he believes, or dis-believes, obeys or disobeyes his Maker. Thus much hath God recorded in his Book with the point of a Diamond; but men have not eyes to read it; or if read, not to heed it; or if heeded for the present, yet as a shadow before night it is behind, past, forgotten; called upon men must be, and called upon often; and therefore the Apostle calls upon us to call upon them.

Exhortation is of excellent use; for by it we may be rooted in faith and obedience; And it seems in the Primitive Church it was so necessary, that some were to attend about it. He that Exhorts, let him wait upon Exhortation.

And a service it is that no man need to be ashamed of. For in the execution he doth the Office of the Third Person in the Trinity, who takes his name from it. For he is styled 〈 in non-Latin alphabet 〉 , from the comfort some say, others from the counsel he gives; indeed from both. If we be of a faint heart, he is 〈 in non-Latin alphabet 〉 by to recover us; if we doubt, he is 〈 in non-Latin alphabet 〉 by to resolve us; if we be perplexed, ready he is to advise, to guide us. He is the Spirit of comfort, the Spirit of truth, the Spirit of counsel to raise, to direct, to exhort us.

From this Paraclete then learn 〈 in non-Latin alphabet 〉 to call upon, comfort, and counsel. Learn to do the duty from him, and from him learn to do it aright; for there is great art to be used about it. All men are not of one disposition, and therefore all exhortations are not to be framed one way. Respect must be had to the Persons, the matter, the manner, if we ever mean to exhort to purpose.

1. some are yet scare in the way, and these are to be showed their danger, and exhorted in time to look about them. Others are in the way, but stand all the day idle; these must be exhorted to work, and to take notice, that none shall have the penny but those who labor. A Third sort are, and go in the way, but it is too slow a pace. Sunt tepidi, Their obedience is without devotion, their prayers without intention, their reading without edification; these must be exhorted to grow more zealous. A fourth sort there are yet who are Trepidi of a fearful heart, that eat, that pray, that sing with us. But at the prosperity of the wicked their treadings had well nigh slipped. So • ii sunt tribulationis, consolationis non item, Companions they are of our Tribulation, but not of our Consolation. And these feeble knees must be strengthened, and exhorted not to despair; for in due time they shall reap, if they faint not.

You see then Dulce est sapere in loco, it is good to show wisdom in an opportune time and place; A word spoken in due season, is like Apples of gold in pictures of silver, which cannot be done without respect had to the person; 〈 in non-Latin alphabet 〉 stands well with the Text; and it is no ill doctrine, that he who means to do good by his Exhortation, preach the Gospel in season. Whatsoever some speak of time-servers, a man may well serve God in serving the time.

2. And respect being had to the persons, next let him look to the matter of his Exhortation, that it be sound and wholesome doctrine, which the Apostle calls 〈 in non-Latin alphabet 〉 , the instruction or information of the Lord. This is likened to a building, and then the exhorter must needs be a builder. In a building which we mean shall stand, necessary it is that there be a foundation, which must be deep dig'd, and foundly laid; if upon a Rock, the better, the Fabric being likely to continue the longer; but if laid shallow, and in the sand, the wind and the rain beat upon that house, and down it falls, and great is the fall thereof.

At this day we live to see many breaches, many ruins in Religion; and these cracks and flaws, these dilapidations have proceeded from no other cause, save from the folly and deceitful dealing of the Exhorters. The foundation by them was never honestly laid, and no marvel then if their work is of so tottering a disposition. To day a Papist, tomorrow an Anabaptist, the next day a Brownist, the fourth an Enthusiast; sometimes a Presbyter, and shortly after an Independent, and at last a Neuter, or an Atheist. I dare sayit, and I know what I speak, let a main part of the giddy-headed multitude be examined upon the fundamental points, viz. Repentance from dead works, and faith toward God, and they who stand high in their own conceit, will be found no less ignorant than that people who in the Saints judgment know not the Law, and are accursed.

This can be imputed to nothing else, but that they who have taken upon them to be chief Exhorters and Master-workmen, have shaped their work according to the fashion of the time, neglecting wholly to lay the foundation truly and soundly. But in the beginning it was not so. Theophilus, Apollos, Timothy were all Catechized. And the Churches of Galatia, Carthage, Hippo, Alexandria, had respectively in them Pantenus, Clemens, Origen, Dionysius, Augustine, Optatus set a part to that Office.

The Christians had this way of Exhortation in great reputation from the beginning, and the Jews before them. Traine up a child in the way that he should go, and when he is old he will not depart from it. Traine up, saith the Text; Catechize, saith the margent, according to the natural force of the Hebrew word Chanach, that signifies to enter or initiate. And Sepher Chinnuch, the Book of Institutions; i. e. a Catechism, is a Book well known among the Jews in every place where they are known. Were babes in Christ carefully fed with such milk as this, that is fit (I had almost said only for the tender age) they would grow to be perfecter and sounder men in Religion, and never prove such deformed, such misshapen, such diseased creatures as now they do.

'It is not my meaning that men inclose and circumscribe their thoughts in Catechistical rudiments, but before they soar higher, I would have them skillful in these first. The Apostle puts upon us this progress, Learn the principles of the doctrine of Christ, and go on to perfection. Not to leave at them, but not to leave them out; that we endeavor to increase in knowledge, but first make sure of the foundation. For let the superstructures be what they will, this is sound and wholesome. Sound in itself; for other foundation can no man lay; and very wholesome if well digested; for it will breed good blood, which will repair, fortify, and preserve the vital spirits of Religion; and those are good and wise servants, discreet exhorters, which from this begin to divide the Word of God.

3. To go a step farther, when an eye hath been had to the matter of the Exhortation, and a regard to the persons, heed must be taken to the manner or method we proceed by; it must not have its rise either from deceit, or uncleanness, or guile; the Apostle renounceth it; Our Exhortation was not of deceit, not of uncleanness, not of guile. But as we are allowed of God to be put in trust with the Gospel, even so we speak. 〈 in non-Latin alphabet 〉 , Deceit is to be refer'd to the substance of the Exhortation, 〈 in non-Latin alphabet 〉 uncleanness to the affection of the heart, but 〈 in non-Latin alphabet 〉 Guile to the juggling about it. God likes not that his Exhorters be Planets or wandering stars in the Orb of the Church; their influences are too Saturnine, too Martial, too Mercurial, and if fame be not a liar, Uenereal. And this must not be neither, not 〈 in non-Latin alphabet 〉 , that is uncleanness. There were a generation of Nicolaitans, whose impurity was hateful to our Savior's soul: And if there be any of that posterity alive, who exhort that all things be common, let them perish with their Exhortation. But as for guile, it ought not once to be named by a professor of Truth; It is too Serpentine and devilish to speak Roses, and instill poison. All Exhorters are but Trustees of the Gospel; and they truly discharge their trust, when they exhort sincerely, 〈 in non-Latin alphabet 〉 , without error; holily, 〈 in non-Latin alphabet 〉 , without impurity; plainly, 〈 in non-Latin alphabet 〉 , without guile or Legerdemaine; having neither Demetrius 's end, nor Saul's desire.

Now you may conceive that all this while the duty of Exhortation belongs not to you; and therefore too apt you are to lay the whole burden on our shoulders. But I pray weigh the next word, and then it will appear, that respect being had to your several relations, you are called to this work also; else why doth the Apostle command

2. Exhort 〈 in non-Latin alphabet 〉 . Schol. graec. 〈 in non-Latin alphabet 〉 vosin vicem. One another.

To us of the Clergy no question it is that this duty ex officio by Office belongs. For Debtors we are to the Greeks and Barbarians, to the wise and unwise. And to us it is spoken in the person of Timothy, Give attendance to exhortation. But you may not so far engage us, as to discharge yourselves. Ex charitate, even you of the Laity are debtors also; as God hath advanced you to the dignity of a Father, a Master, or any way made you a Superior, bound you are (if enabled) to pay to your children, to your servants, to your brethren exhortation. That this be done within the walls of your own families, is required by the Law of charity; but that any private man without a calling step into a Pulpit and do it publicly, is more than can be defended. Such Texts as these, Edify one another, admonish one another, exhort one another, &c. are I know by Socinus, and our gifted men produced to give countenance to it; But it is to wrest the Scripture, and fetch blood from it. Certain it is that the Commission to preach was given in other words. In Saint Matthew it is 〈 in non-Latin alphabet 〉 , make Disciples, and Baptize; and then none to preach, but they who might administer the Sacrament: In Saint Mark it is 〈 in non-Latin alphabet 〉 , Go and proclaim the Gospel; and 〈 in non-Latin alphabet 〉 were always Officers and public persons; and these words I hope import somewhat more than building, edifying, admonishing, exhorting.

What is it then? are we against these charitable acts in private, against the instructions of peaceable, humble gifted men? No, we call for them, and wish that all the Lord's people were in this sense Prophets, able and ready to instruct their families. That which we dislike, is, that charity is become uncharitable, and turned out of office; those who had the Commission, under pretence of gifts, silenced those who were truly gifted. That the Swallows have out-babbled the Swans, and brought the world into a belief that their chatterings are to be heard as the sole and most powerful exhortations: When being compared with the weight, worth, and authority of a learned Ministers pains, they will seem but as a churl upon a gentleman, as tedious and nauseating as small beer and water after men have drank well of the best wine; Or as the scraps of poor Country fare, after men have been filled with the marrow of fat things.

To close this point, and to return: We find no cause why these two may not be lawfully joined together in a Christian and a comfortable union; the public gifts of Ministers in a public way of divine authority, and private gifts of the faithful in a way of private Christian charity. We ex officio, by our office and place publicly, you out of duty and charity must call upon and exhort one another.

3. 〈 in non-Latin alphabet 〉 . Every day daily.

That is, with a willing mind, so often as opportunity and occasion doth require. For this is of the number of affirmative precepts, such as are Pray without ceasing, Give thanks to God always, Rejoice in the Lord always, and many the like, which may not be expounded literally, as if they did bind a man ad semper, to every instant and minute of time; for so actually to perform them, would prove impossible; for should a man always pray, he should have no time to exhort; nothing but exhort and pray, no time to labor, and so one duty would interrupt another. These then and the like forms of speech, and the commands laid upon us by them, bind the conscience only habitually; that all negligence and satiety laid aside, we have a ready disposition of mind and will, to pray, to give thanks, to rejoice, to exhort at all hours and seasons, so far forth as we shall be called upon. To omit the other duties, I shall insist upon this only: And that you exhort one another the more readily without intermission, I shall quicken you with these four reasons.

1. Food for the soul is as necessary as nourishment for the body. Thus much the Orator could teach us, Non solum subveniendum corpori, sed menti & animo multo magis, &c. We may not only cherish and feed the body, but the mind and understanding much more; for this is like a Lamp, into which if you instill not oil, it will go out. His oil was Moral precepts, ours is a more pure, sublime, and heavenly material. 'It is the bread that came down from thence, 'tis the milk that God hath provided for Babes, the meat allotted for strong men and Travelers. He, the Heathen knew they could not spare theirs; and we Christians must not think to live without ours. As that Tabernacle of our body (for such it is, and so esteem it) will quickly down, if it be not staid up with the staff of bread: So also your better part which sojourns in this Tabernacle, will starve and die except it have a daily supply of spiritual food. I appeal to your own breasts; how quick, how lively, how courageous have you been to a duty after an exhortation! how resolute to withstand a temptation after a sad admonition, what Votaries I had almost said against it. Methinks I have seen those that are mighty to pour in strong drink, after the Woe denounced, and an exhortation to sobriety, either to forbear their riot, or to decline the house and company, or at least not to frequent it, or if drawn sometimes aside, yet to sit there unwillingly, to drink unpleasantly; the remembrance of the exhortation giving a check to every glass, and taking off the former accustomed delight. I see that Solomon's words will prove true; The words of the wise are as goads and nails. Goads to quicken a slow beast to work, and nails to fasten him, that he fall not from his work; and all exhorters, whether by Office, or out of charity, are the Masters of the Congregation that handle them, and drive them home, to the utter removal and exclusion of an impudent hard heart.

2. For in that lies the danger (from which I draw my second reason) For neglect this duty, and your heart of flesh may be turned into an heart of stone; (and what that is, and the danger of it, I shall by and by open unto you) against which fearful judgment daily exhortation is a sovereign Antidote.

Nusquam scouritas, brethren; we walk in a dangerous way. The Angels could not be secure in heaven: Not Adam in Paradise, and shall we now expect to be secure on earth? Every day our feet may slip, and therefore we ought to take heed every day, lest we catch a fall. Be it we were, which few of us are, burning and shining Lamps; yet know we must, that we are sub Dio, not in domo, we are abroad in the open are, and then it behooves us with both hands to keep in the light, not to trust over-much to the air, though it seem never so still and quiet. Were it that we were in that house which we all hope for in heaven, eternal, not made with hands, where no enemy comes, whence no friend departs, there were no occasion either of fear or counsel. But we live, as I said, sub Dio, and that little light we have is exposed to the fury of three most impetuous winds; The Devil which blusters about us, for he walks and seeks whom he may devour. The World that without assaults us; and the Fl • sh that sets upon us within; that I say not how we are subject to wasting, to fainting, to weakness, to a secret decay of ourselves, had we no other enemy. Therefore with both hands, with that of our own, with that of our neighbors, let care be taken that this light be kept in. My soul, saith David, is in my hand; As a canndle carried betwixt both hands, possible to be extinguished: And yet as a candle betwixt two hands to be looked to, preserved, covered with all possible diligence.

And every day this lesson would be ingeminated and said over, that every man hath a soul, a soul in danger, a soul in danger to be-stiffned and hardened; and when stiffned and hardened, that it can receive no impression of the Spirit; and he that hath not that impress, belongs not to God. All which inconveniences by assiduous and daily exhortation may be prevented.

3. Add to this, that possibly he that exhorts another may be much the better for it; I speak not of the reward we shall have at the hands of God (though I know it shall be very great, far beyond the merit of so slight a work) but his knowledge by this will be much improved, and his deadness to a duty quickened.

No way so easy, to attain perfection in any Art as instruction of the ignorant. One Flint struck against another grows hot and sparkles, and a dull Knife whetted by another becomes sharper: The way then to be perfect scholars, is acuendo haec, to rehearse, and by rehearsing to sharpen, and whet the doctrine of Christ one upon another. While you exhort others, you shall teach and exhort yourselves, and day by day become the more learned, as by you day by day another man learns.

These reasons I have added ex super abundanti, over and above, to quicken you to this duty. But yet there be three more, of more validity, than anything that I can say, because they are the reasons of the Text. The first drawn from the Opportunity and Time that God hath given to do it. The second from the danger, if not done. The third from the cunning and slynesse of sin. First, Do it, exhort, 〈 in non-Latin alphabet 〉 , build up, encourage, set right one another; because God hath given you a day, and but a day to do it. Secondly, If not done, there is great danger in it, for the heart will grow hard; and to 〈 in non-Latin alphabet 〉 . What is hard and dry, will hardly yield, and becomes inflexible by him that Exhorts

3. Sin is a notable Sophister, and is apt to put a fallacy upon us; A deceitfulness is in it. If then you mean not to answer for your neglect of time, or if you tremble at the fore-tunner of hell, a hard heart, or mean not to expose yourselves to be seduced by the Sophisms of sin, see that you call upon one another daily; delay it not, but set about it, and do it first.

4. Whilst it is called today.

And this intimates that it will not always be called so. It is not with the Tides of God's grace, as it is with the Tides of water which flow at a set hour, so that he which overslips the Tide today, may take it tomorrow. No, no, it is full sea-mark today; take advantage then of this day; for if lost, or overslipt, there is no promise made, nor assurance given, that the like grace shall be offered again. Wherefore the Apostle four several times presseth this circumstance, as if none were more helpful to this work of our salvation; none more dangerous, if not laid hold on.

Est dies nostra • & est dies Domini. God hath reserved one day to himself, and he hath bestowed another day upon us. Our day is of the same length with our lives; It was to the old World 120. years, to the Israelites 40. years, to the Ninevites 40. days. But the first were disobedient, and the second provoked him; and the first perished by water, and the carcasses of the other perished in the Wilderness. The third only were spared, because they repented at the preaching of Jonah, and made use of the day while it was so called; And this may set us to work while it is today; for the night will come when no man can work.

For euit dies Domini; for upon the setting of our day, there will succeed another, that will be none of ours. That will be God's day, in which he will have all the doings; and as we have dealt with him in our day, so will he deal with us in his. These who have heard him speak now, shall be heard then; but to those who in this their day, have with the deaf Adder stopped their cares, he will, though they call, give no pleasing answer. Suppose Noah, Daniel, and Job; Noah before the flood, Job before the Law, or Daniel, and Moses and Samuel under the Levitical priest-hood; yea, though all the Saints in heaven should present their suit, yet by their righteousness they should only deliver their own souls.

There is but one fountain opened for sin and uncleanness, and it was opened to the living, not to the dead. He then that lives, if he will be clean must wash in it. And the sooner the better; for though that no time be amiss, but at what time soever we repent, that is the acceptable time, that the day of salvation; yet God that hath promised pardon at all times to Penitents, hath not promised grace to repent at all times. A day beyond this day he hath nowhere allotted; which shows, that as for all things under the Sun, so for this great and weighty business, there is not only 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , a nick of time, a season and opportunity given, which if taken with the five wise Virgins, we may enter with the Bridegroom to that great Supper; but if slighted and neglected, we shall be shut out of doors forever. 'Twill be but in vain to bounce, and knock, and cry, Land, Lord, open to us; for the door is fast, and a voice heard from within, an uncomfortable voice, Depart, I know you not. Profecto, ad hoc tonitru, Certainly, he who is not affrighted at this Thunder, hath with Nabal a heart dead within him, cold as a stone.

Time and opportunity doth very much facilitate whatsoever is difficult. It hath its Articulos, its Articles, and as it were joints; if you hit upon them, the work is done with much case; but if mistaken, much labor may be bestowed to little purpose. In their season the principles of Arts may be learned, which being let slip, known it is by lamentable experience, they will not be obtained; or if ever, yet not so perfectly, not with ease. Therefore this circumstance hath with wise men ever carried the force of an Argument. Saint Peter, Job, Saint Paul, who not have served themselves of it? and David prays to God to be taught this first point in Arithmetic, O teach me to number my days. Now that what I persuade about it, may come the warmer to your hearts, weigh the several reasons that may move you to make use of this your day.

First, It is but short; which is Saint Paul's reason, This I say, because the day is short. Those who have but a little light to bring them to bed, husband it as thriftily as they may; and since we have but (as I may so say) a candles end of life to lay us in our beds of dust, we ought to be thrifty of it. Your time, you may see here and elsewhere, is not measured out to you by ages, by years, by months, by days, but by a single day, which at the longest is of no great continuance.

Secondly, But grant that we presume it long, yet it is of a fluent nature, always in motion, wasting, and consuming still; the more spent, the less behind. It is like oil in the Lamp, or Wine in the Vessel, that daily grows less and worse. This hour then omitted, is an hour lost; and this day neglected, is a day irrecoverable; so much at least thou art cast behind in this great Work.

Thirdly, Yea, and which is farther to be thought on also, this may be the last day for ought thou knowest. God may call for thy soul this night. The Sun knows his hour to set, and the Moon her time of going down; but man knows not when his Lamp of life will go out; for death doth not arrest men, and lay them up in the prison of their grave according to their seniority, age, and standing. A young Josiah dies, as well as an old Methuselah. When you see bubbles dancing upon the face of the stream, you behold men, of which some swell higher, some are less, but all after they have fetched a few frisks and turns, fall flat into a sheet of water, and those into a sheet for the earth.

Fourthly, What should I say, that grant a longer day be given, and a man defer'd till the Almond Tree do flourish, yet it will be nor wisdom, nor gratitude to defer the Exhortation, or not to lend an ear to it, or obey it till then. First, No wisdom; for what man that is in his right mind travelling on the way, and having store of lusty and able beasts, would let them all go empty, and lay all his pack and whole carriage upon some poor, lean, and infirm Jade that is scarce able to carry himself, much less the Pack, the Load that is cast upon him? And surely no less unreasonable is that man, who passing away over idly the able and lusty days of his youth, packs all the labor and travel for his soul upon his impotent old age, whose infirmities are so many and so troublesome, that they weary him of themselves, though you reckon not the weight of this burden. Secondly, But to let this pass, what ingratitude and injustice is this to our good God, who hath lent us our time, to set out the least, the last, the worst part of our life unto his service? For it is but the dregs in the bottom when the Wine is drawn out, and the amurca and snuff in the Lamp, the oil being spent: and who can tell, being brought, whether God will accept it?

Sure I am that he is accursed by God, that having whole and sound Cattle in his flock, doth yet offer unto him the lame and halt; and may not men fear who have so many sound days of youth and strength, yet presume to bring him their rotten and limping old age? No man in the old Law, was to have two measures in his house; a greater for his friend, a less for other men: And yet thou art not ashamed to use two measures for thy life; a less for thy God, a greater for those thou esteemest thy friends. To him thou allottest a little, short, niggardly pittance of thy old age; but to thy own lusts and pleasures on whom thou hast cast thy love, the greatest, the fairest, the fullest measure that can be; a good measure, pressed down, shaken together, and running over.

Oh unequal dealing! O extreme ingratitude! What reason is there that God should be thus used at our hands? what equity? that having spent in the service of lust the flower of youth, thou dish out to him thy old diseased bones? that his enemies have the best, and he the leavings? they the Wine, and he the dregs? as if a man had learned his Lesson of the Traveler in the Apologue, that eat up all the Kernels and Almonds, and presented the rines and shells to his God. Dost thou not remember that in his Sacrifice his portion was the fat? the best part? follow then the counsel of the holy Ghost given by Solomon, Remember thy Creator in the days of thy youth, before the evil days come, when thou shalt say, I have no pleasure in them; and if those evil days please not thee, presume not they will please him.

You have heard the Apostles first reason, why you should be active in this Duty; and why also they who are exhorted, should take their day and do their work in it. Now it follows that we consider the second, which is drawn ab eventu, from a dangerous consequence that may follow upon it. Do it

5. Lest your heart be hardened, 〈 in non-Latin alphabet 〉 , lest it be dried; for the root is 〈 in non-Latin alphabet 〉 , that signifies 〈 in non-Latin alphabet 〉 , Hesych. to dry, and wither up.

Dryness is a quality in anybody, wrought either by heat or cold; for by heat the internal moisture is called forth, as in dried wood; and by cold it is congealed and embodyed, as in stones and metals; upon which there follows a stiffness, stubbornness, and hardness in the subject, so that it will not easily receive any impression. Such a quality there is in the heart of man, and proceeds from both; sometimes from abundance of heat, sometimes again from an excess of cold.

The Jews were a zealous people; zealous of the Law of their fathers, zealous for the Law of Moses, and this hear of zeal was so great, that it stiffned their necks and their hearts so much, that the Truth of the Gospel could make no impression upon them, say the Prophets, say Christ, say the Apostles what they could, they still remained blind, obstinate, stiff, stubborn, as good mollify a stone. And this is yet to be seen in many zealots, upon whom this unkind heat of a presumptuous spirit hath wrought so much, that it hath stiffned them in their own opinions; so stubborn they are against manifest Truth; that rather than they will be recalled, they will be of any Sect, Neuters, anything, nothing, all things that may serve their turn. Through this heat of zeal their hardness becomes unspeakable, unpregnable.

But sometimes again this hardness is wrought through abundance of cold, too much earthliness, which so cools and freezeth all motions of the spirit, that the heart is no way softened by them. Achan's wedge of gold, Shechem and Hamors substance, Demetrius silver shrines of Diana; in a word, pleasure, profit, ambition, bring such a coldness and stiffness upon the heart, that it is resolved not to yield, never to relent.

Now out of these excessive fits of heat and cold, ariseth that cauterized conscience the Apostle speaks of, which makes it past feeling; which is peculiar first to Heretics, such as give ear to seducing spirits, and doctrines of Devils, that speak lies in hypocrisy. Then to obstinate and notorious Malefactours, who by custom of sinning extinguish the light of nature; that call good evil, and evil good, being men of a reprobate mind. Lastly, to men who sin habitually, that sell themselves to work wickedness, and glory in doing mischief.

And how heavy this judgment is, will manifestly appear, if we shall take a view of these three. 1. The Time when it is inflicted. 2. The Agents in it. 3. And the persons upon whom it is brought.

1. A time there is for the heart to be melted, softened, mollified: It is called to Day in this place, when God offers a pardon, and useth all means to make men capable of it; he sues to us by the ministry of the Word, that it might be accepted. And this his request he seconds with entreaties, expostulations, lamentations, commiserations, and all other strains of Rhetoric, that are apt to move affections, and prevail with men to draw them nearer unto him. But all these offers of Grace becoming ineffectual, he takes a sharper course, calls for his rod and s • i • es, visits with scourges, and wounds, that so either per manum plectentem, or amplectentem, by his embraces or blows, by his love or severity, his mercy or his justice, he might make the heart to yield. At last finding that he hath to deal with a stone, that he speaks to a stone, beats upon a stone, which no hand is able to make sensible, he gives over calling, expecting, waiting, striving, smiting, and leaves the heart as he found it, hard, stubborn, rebellious, obstinate, and contumacious. And then the man fills up the measure of his iniquities, upon which destruction infallibly follows, Josh. 11.20.

God hardens Pharaohs heart. But when was it? not till a fair entreaty to let his people go, not till the plague of Frogs, and swarms of Flies, nor annoyance of Lice, nor Murrain of the Cattle were able to soften him. Upon this God sends another plague, that of boils and blaines, and then 'tis said, and not before, in a new style, the Lord hardened the heart of Pharaoh, as upon one that was ripe for destruction, and one upon whom he would pour all his plagues. True it is that we read, chap. 4.21. by way of prediction or Decree, I will harden Pharaohs heart; but that was not yet done; and again in our Translation, chap. 7.13. He hardened Pharaohs heart, but that is a mistake, for the words do not bear that in the Hebrew, but thus, Pharaohs heart waxed strong, or hard, or was hardened; it is passively, not actively to be understood. God's time of hardening was not yet come; Then he did it, and not till then, when nor a fair and mild request, nor four or five sharper blows could soften him. The like is to be observed of Sihon King of the Amorites, of those Nations that God destroyed utterly. Of the ten Tribes; Of Zedekiah that hardened his heart, and stifned his neck from turning to the Lord God of Israel. And of the whole Nation of the Jews, who were broken off, rejected, and at this day dispersed. The precedent of their ruin was an obduration and stubbornness; and this fell not upon them, till all means that might soften them were slighted, and would not be heard. The time then that makes men ripe for this judgment, and the consequent of it, may be one strong retentive to keep men from it. Exhort, that you be not hardened.

2. But if the time when it is inflicted, move you not, then next look upon the Agents about it. First, I shall name a just God. For whom he will h • hardeneth. And when I called him just, I made an Apology for this his Agency; for he hardeneth no man's heart, before the man himself hath first hardened it. Some precedent iniquity there is, which might procure God in his justice and anger to deny his mercy, or take away the mollifying grace of his Spirit. God often punisheth sin with sin, and makes the future iniquity to be the revenge of the former. It is easy to collect this out of Saint Paul's words, Wherefore God gave them up to believe a lie, because they changed the Truth of God into a lie. It was 〈 in non-Latin alphabet 〉 , a just recompense of their former error. Hardness of heart is not only a punishment, but a sin, and as a sin it hath disorder, obliquity, deformity in it, and so God cannot be the proper cause of it; but look upon it as it is a just recompense of some foregoing wickedness, and then it is certainly true that the justice of heaven hath a very great hand in it. Farther yet, this obduration, when attributed to God, is no work of his properly, nor act of infusion, or positive production, for he puts no hardness into the heart, no malice into the affections: But his approaches of mercy being slighted, he withdraws, affords his grace no longer, which should mollify the heart, and then the heart returns to its own hardness and malice; no otherwise than wax, which stiffness so soon as the heat of the fire, hand, or sun, that did soften it, is removed from it.

For that I may give you a clearer light in this matter, the immediate, nearest, and truest cause of this hardness, is man himself. In whose heart there is a double malignity, Innata, & adaucta, Born with him, and increasing upon him. The first is innate, some call it natural, and God promiseth to remove it from all the Vessells of mercy, I will take away their heart of stone, and give them a heart of flesh. Before then a man be born again this stony heart was in him, otherwise it could not be taken away. The other is human and voluntary, when a man willfully grows stubborn, and perverse, and will not by the still voice of mercy, nor thunder of judgment, be drawn to yield or submit. Now the Agents that increase and heighten it, is first by accident, the Admonition, Exhortation, Commination of any man of God, sent to mollify such a soul. Go (saith God to his Prophet) and blind their eyes. That which should have been for their wealth, through their own default is an occasion of falling; the Gospel ordained for life, the savor of death unto death. Then the Devil takes his advantage; and as he finds the heart inclined, works to the greater hardening of it. The Devil put into the heart of Judas to betray him. And because he knows there is no readier instrument for such a purpose than a false Prophet, therefore he makes choice of him to be his under Agent. I will go, and be a lying spirit in the mouth of all his Prophets; and this lie was so efficacious, that it deceived Ahab, hardened him to go up against Ramoth-Gilead, to his destruction. This the devil himself thought was a way that could not fail. Lastly, Sin is an Agent also in this work; or to speak more properly with our Apostle, the deceitfulness, the delusion, the cunning, the Sophistry of it: Of which more by and by.

Lay all this together. That God hardens in anger and justice, his grace being withdrawn. That the heart is suffered to return ad ingenium, to that natural disposition of a stone. That the Ministry of the Word rejected increaseth it; That the Devil and the false Prophet are great Agents in it; That sin is the Sophist that persuades unto it: And then consider whether all means be not to be used, 〈 in non-Latin alphabet 〉 , lest the heart be hardened.

3. Especially if you shall lay to heart the consequence, That it is a certain Fore-runner of perdition. For in whom doth it rest? who are the proper subject of it, but the children of disobedience? In these there is 〈 in non-Latin alphabet 〉 , they are past feeling; they are like men in a frenzy, that being in a miserable case, yet smile and laugh, and think all other men distracted, and themselves well. In them there is a conscience seared as with a hot Iron, a mark t •• t will not out, a callum upon which nothing will grow. Whereas it is a property of God's children to have a tender heart, a soft heart, a melting heart; My heart, saith David, in the midst of my body, is even like melting wax; if pricked they will bleed, if smitten they will relent, if heated and chafed, they will yield and soften; They will easily be wrought first to attrition, then to contrition. With these cauterized men it is otherwise, their heart is a hard and impenitent heart: strike upon them with the hammer of the Law, as good beat upon a Rock; they are not malleable: Go about to melt them with the fire of the Gospel, they soften not. Mourn or pipe, all's one, they will nor dance, nor weep.

Pharaoh in Egypt, Sihon destined to destruction, the Jews ordained to captivity, after to be cast off, Nebuchadnezzar to be turned among beasts, Judas the son of perdition, with many other ominous names registered in the Book of God, are presented to posterity as so many stigmatized persons, all branded with this stiff neck, impudent forehead, proud and hard heart, and obstinate soul, that we read and tremble, tremble and take heed that we come not into the rol of these sons of Belial, lest we perish in their gainsaying.

Even charity that is kind, and judgeth the best cannot be so blind, as of these not to suspect the worst. Look upon these then, and learn to hear God, his voice, his Word, his Spirit, his Ministers, whose labor it is to melt, to mollify you, to form your stony heart into a heart of wax, capable of such impressions as must be sealed upon you, if ever you intend to enter into his rest. There remains a rest for the people of God, and you shall not read of one that died with an obstinate and hard heart ever entered into it: No more than these stubborn Israelites (whom the Apostle hath here proposed for a terror) into the Land of Canaan.

Wherefore as the holy Ghost saith before, To day if you will hear his voice, harden not your hearts as in the provocation, as in the day of temptation in the Wilderness. For this is to grieve the Spirit, by whom you must be sealed (if ever) to the day of Redemption. This is to quench the fire of the Spirit, which alone can melt out your dross. This is to do despite to the Spirit of grace, when he is about to change your heart. And upon this grievance given to him, and this quench cast upon him, and this despite done him, he will be gone, and then you left in a sad condition. For then God will harden, the Devil will harden, the Gospel will harden, and sin will harden your heart; God out of justice and revenge, the Devil out of malice, the Gospel by accident for your unbelief, and Sin by collusion and cunning. To which pitch when an obdurate sinner is come, he is set upon the brink of hell; and if he be saved out of the flame, it must be by as strange a preservation, as Lot was saved from the fire of Sodom, when the Angel took him, and his wife, and his daughters by the hand (the Lord being merciful unto him) and delivered him from that fire and brimstone.

But because among these Agents, the Apostle here singles out one as a chief actor in it, and withal acquaints us with the way by which it works, to wit, not by force and power, but by Art and sly practices, I shall in the last place speak a word of those, and give you warning about them, that you be not taken by the fallacy. I exhort then that you be not hardened

6. By the deceitfulness of sin.

For let the matter be thoroughly examined, and appear it will, that there is not one sin in which we are taken, but by some cheat or other; so true and ingenuous is that confession of Saint Paul, Sin hath deceived me; for it hath both escam & hamum, the bait that appears, and the hook that is concealed; bread that in one hand it shows, and a stone that it hides in the other; and under the specious color of some good, it allures us to bite so greedily, till we are taken by it, hardened, and ruined. An instance or two will make all plain.

Such a practice there was upon our first Parents; the forbidden fruit was presented first as profitable, good for food; then as pleasant, a desire to the eye; after a means to knowledge, a Tree to be desired to make one wise; and lastly, a ready way to preferment, Let them take and eat, and they should be like gods: here was the bait, in all this the deceit. Not the least syllable all this while of the Hook that was concealed, till the cunning Angler had catched his prey, then they confessed that they were both cozened. The woman deceived me, saith the man; The Serpent deceived and beguiled me, saith the woman; both too too late acknowledged the Parologism that was put upon them.

And is it not so in love and dalliance? The fallacy here is the lips of the Harlot that drop like an honey-comb, and her words sweet as Roses: she hath forsooth peace offerings, she hath perfumed her bed with myrrh, Aloes, Cinnamon, and upon this impudently makes the motion, Come let us take our fill of love. The bait appears, but this is only Deceptio auris, as the other was Deceptio visus, fair words drunk in by the ear, as the Apple was the bait to the eye, but both please and kill. In that death climb'd up the windows, in this it comes in by the door. For the Harlots house is the way of hell, and leads on to the Chambers of death.

The Sacrilegious person is in the number of devourers; his Throat is an open Sepulcher, and he is always gaping after glebe-lands, Church revenues, Tithes, and Offerings, or whatsoever the piety and bounty of devout souls hath dedicated and set apart to uphold the service of God, and encourage learning; All this he can glut down as easily as a man can swallow his spittle; and at every bit that he gets down, he cries panis Christi, panis dulcis, no bread so sweet as that taken from Christ's Table, no meat to that which is taken from the Altar.

But with this bait he devours the hook too, or else Solomon was mistaken, who affirms, That it is a snare to a man to devour that which is holy. For that will happen to him, which befell the Eagle that stole a part of the Sacrifice from the Altar; a secret coal will be carried along with it, that will devour the devourer, and consume his Nest and young birds together.

It were an endless labor to present you all the deceits of sin; I shall only acquaint you with one juggle more, and produce the jugglers that by it delude, and so end. And I rather pitch upon this, because it was in great use when the Apostle wrote, and many by it drawn to harden their hearts against the Gospel. Then there were false Brethren 〈 in non-Latin alphabet 〉 , unawares brought in; or as Jude hath it, 〈 in non-Latin alphabet 〉 , unawares crept in; privily creeping, (a trick learned of the old Serpent who crept into Paradise) creeping into houses, and leading captive silly women. Now the way they take them is by a slight, by cunning craftiness whereby they lie in wait to deceive.

The beguiled are here a sort of silly people; in age perhaps men and women, but in understanding mere children, 〈 in non-Latin alphabet 〉 , they who can say little, or little to the purpose. These are 〈 in non-Latin alphabet 〉 , as ships at Sea tost to and fro; 〈 in non-Latin alphabet 〉 , as reeds at Land shaken hither and thither, and carried about; and that which driveth them, and tosseth them, is every wind of doctrine: This as the wind riseth from the womb of the earth, puffs, and blows, and blusters, and throws all down before it, ariseth on a sudden and gives no warning, and shifts as the wind every point of the compass. Yet with this wind these silly people are tost to and fro, and carried about. But they which carry them, are mere cheaters, as appears by their artifice; for as our Apostle teacheth, they use

First, 〈 in non-Latin alphabet 〉 , a slight, as men at Dice. They are men of skill and Art, they have high men and low men; and false Dice, and bard Dice, and slight of hand, and all to deceive and over-reach. Cunning Gamesters they are, and there is not anything settled in our Church, which they have not endeavored to cog us out of. The Socinians and new Arians out of our faith: The Antinomians of our repentance from dead works: The Libertines from our holy life and good deeds: The Anabaptists from our Orders and Sacraments: The Brownists from our Liturgy and D • scipline: The Independents from our Government: The Shakers and Enthusiasts from our devotions and prayers: Such is their 〈 in non-Latin alphabet 〉 , their slight, their Art, their cogging.

Secondly, Which that it may take the better effect, they become 〈 in non-Latin alphabet 〉 , subtle Merchants, that know how to make use of the Foxes Taile when the Lions skin can do no good; and again to roar as Lions, when they need not speak like Foxes. This the Apostle intimates also, saying, That they use not only 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 also; and this of larger signification than the former, whatsoever the Greek Scholiast thinks; for be it that 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , all cogging and false play is a craft, yet there is other craftiness besides that at Dice.

For 〈 in non-Latin alphabet 〉 , as Aristotle describes, is one who is ready to undertake any course, good or bad, a crafty, subtle, witty, and inconstant man, who as Tertullian elegantly describes the Peacock, is multicolor, & discolor, & versicolor, nunquam ipsa, semper alia, et si semper ipsa, quando alia, toties denique mutanda, quoties movenda: So these creeping Brethren have two faces, and two hearts, they are many colors, and different colors, and changeable colors, never the same, always altering; and yet when altered, still the self-same; they move and change, and change as often as they move. He that will draw their picture and the cunning they use, may take a view of what Mr. H • oker hath transcribed out of Guy de Bree's story of the Anabaptists of his time.

Thirdly, Now both these, whether 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , cogging or craft, tends to the same ends, it is to deceive; and that you may know they are no bunglers at their work, they have a Method to do it by; the Apostle names it 〈 in non-Latin alphabet 〉 I cannot well render it; you may call it an illusion, a studied fallacy, a back or by-way invented by these Sophisters to steal upon, and seduce honest Passengers. And their Method is this,

Their grand Maxim is, That the Scripture is in such sort to be the Rule of our Actions, that what we do being not directed by it is sin, though it be to the taking up of a rush or a straw. Then, that all Philosophy and Human learning is of a dangerous consequence in Divinity. Thirdly, That in the worship and service of God nothing may be retained, but what was in use in the Apostles days. Lastly, Those few and innocent Rites which we plead for now, are Popish, Anti-Christian, Scandalous. This is the method which these Impostours proceed by; and when they meet with weak understandings, they prove very powerful to deceive; yea, and to harden the heart also in the deceit.

What Samuel said of Rebellion, is as true of Heresy and Schism, it is as the sin of Witchcraft. For they who are foolishly bewitched with it, as were the Galatians, have thus much of the Witch, to persist and continue. Seldom you hear of a Witch reclaim'd, and a very rare thing it is for an Heretic to return to the Truth, or a Schismatic to the peace of the Church. 'It is our ordinary Proverb of one whom reason cannot dissuade from such or such a sin, That he is bewitched. The Enchanters know that a young Serpent may be dealt with, but if he once become Chobber Chobberim, an old Adder, he will not be charmed, then he claps his Taile to one ear, and the other to the earth, and charm the Charmer never so wisely, yet he is not moved: And thus it happens to a man that is bewitched by these Impostours, Charme him with the clearest evidence of Reason or Scripture, you sing to a deaf man. The flesh stops one ear, and the earth the other, and he will not hear.

CONCLUSIO.

I doubt not but you are ready to prevent my inference, that since I have discovered the snare, you are resolved to be so wise as not to be taken in it. Surely in vain is the Net spread in the sight of any Bird. The Net you see, the Foulers you behold, and I shall say you are like Ephraim, Everyone of you a silly Dove without a heart, if yet you shall suffer it to be spread over you.

Why are you called Christians, if you yet do the works of unbelievers? why do you boast of the Spirit, when yet you are deceived by the frauds of the flesh? To what purpose are our daily Exhortations, should you yet be hardened by the deceitfulness of sin? It were to no purpose that we stretch forth our hands all day long, should you yet prove a rebellious and gainsaying people. Is there any of you desires to heap up wrath against the day of wrath? then let him make love to this impenitent and hard heart. Any that resolves to make it yet harder? then let him listen to the Charmes, to the Elenchs, to the baits of sin. A wedge of gold, a goodly Babylonish Garment, the accursed thing, an Herodias, a Vineyard, all the glory of the world, a cup of Fornication, some new fancy, or dream, or imagination, it hath to present you withal to win your affection. Like it and choose, choose and love, love and take, take and harden, harden and go on, go on and die.

Think not but I could make and place down pillows under your e • bows, as well as any Balaam, and suffer sin to deceive you as cunningly, and harden your hearts as powerfully, as ever it did the heart of Judas. Sed cogit me Paulus iste, But this Paul compels me to speak; he bids Exhort, and I must exhort; he commands to Warne, and warn I do, That by unbelief you depart not from the living God, that by the deceitfulness of sin your heart be not hardened. And if this warning will not prevail, and these Exhortations can do no good, send you I must to the Judgment Seat of God, with this inscription on your forehead, We would have healed Babylon, but she is not healed; forsake her, and let us go everyone into his own Country; for her judgment reacheth unto Heaven, and is lifted up unto the skies.

This fallacy then of sin is beyond that of the School; for by that a man is mocked and deluded only, and made appear to be a weak man, but by this there is much harm done; This is a bitter deceit, it mocks and kills, jeers and undoes at once. Sarcasms and Ironies serve for wit and sport; but in this there is Joab's and Abner's play, in the end bitterness will be found in earnest. Sin approacheth with a fleering and glozing smile; and that it may allure you to consent, promiseth great happiness and felicity, when yet it ends in sorrow and repentance. What profit are you like to have of those things, of which one day you will be ashamed? What profit, except to buy repentance at too dear a Rate. What profit had Achan of his golden Wedge? what Dives of his purple, fine linen, or sumptuous feast? what profit? or rather not what disprofit? when stones flew about the ears of that Sacrilegious wretch, and fire of hell flam'd about the head of that Epicure and Glutton; were you ever present at the sighs, the sobs, the groans of burdened and oppressed souls, summoned, as they judge by death, to answer at God's Tribunal! The men were before (as you now are) full of youth, full of courage, full of valor, that durst have entertained any sin; but then the strangest object of pity, of discomfort, of weakness, that ever eye beheld. Then they confess their error, then they acknowledge they were deceived, and might they be respited, they would never be taken by sin as easily as fishes with a bait, professing that whatsoever was presented, was indeed 〈 in non-Latin alphabet 〉 , a deceitful temptation, and not 〈 in non-Latin alphabet 〉 , truly and properly pleasure.

Methinks, by this time, I perceive your bowels begin to yern within you, and your hearts to melt like wax; that you are ashamed to have been deceived, and resolved that you will never be again hardened by any fallacy sin can invent. For your comfort, then to a pricked, tender, bleeding soul, I dare promise the grace of Repentance; but to the hard and impenitent I cannot. To those I have warrant to Proclaime it alone, to whom Christ was sent, and those were the poor, the broken-hearted, the captives, the blind, the bruised; there is not one stubborn person among them. Take it for a Rule, If Christ heal the broken-hearted, then broken-hearted they must be before he can heal them; what is your heart whole? as hard as the neither Mill-stone? then are you not for his care. In all Christ's dispensatory, there is not a medicine for such a heart, no balm in Gilead for such a sore.

The Rabbins truly teach us, That the heart may be broken from sin, and for sin. From sin comes all afflictions and crosses, which give the heart a mighty blow, but this is no kindly hammer. Pharaohs heart was broken with Ten plagues, but I know not how it did congeale again, and was as hard if not harder than ever before. Then the heart is truly broken, when it is battered to pieces for sin, when it beholds sin with all its proportions and flatteries, and hates it, because it is odious to God, offensive to his Majesty, a dishonor unto his Holiness, and so great a provocation of his anger, that no less Sacrifice could appease his Wrath, and Reconcile us to him, than the Blood of his Deare Son poured out upon the accursed Tree. This, this thought alone is able to melt the stonyest heart, that stubbornly and willfully it should go on to provoke so merciful a Father, so kind a Redeemer, and so present a Comforter: That by no exhortations or admonitions, it should be won from the deceits of sin.

Remember this hour, I have told you of it, and lay it to heart; it may perhaps turn back your heads, and in time break you off from presumptuous Wickedness. That's my aim, that's my desire, that you may once at last break with your lusts. And the Lord so mollify and soften your hearts, that the hammer of his Law may in time barter you, and the fire of his Gospel may so melt you, that you tremble at his Justice and Judgments, and believe and embrace his mercies and promises. Both together may work in you a serious and true contrition for your former hardness and unbelief, and a Resolution to hearken to every Exhortation and call of grace for the future.

This will make us both happy. Me for teaching you this Lesson, and me and you for practicing it. For for hearkening to his voice here, you shall hear a joyful voice there, Come ye Blessed of my Father, inherit the Kingdom prepared for you from the beginning of the World.

That there is a God.

EUery Scribe instructed unto the kingdom of heaven, is like a man who is an householder, which brings forth out of his treasure things New and Old. For every provident Master of a family hath his storehouse, and 'tis well provided, abundat hoedo, caseo, lacte, oleo, g • llina, vino; he hath his Old and his New wine, his fruits of this year, and the last, and discreetly he brings forth both, as may make for the honor of his house, and content of his guests and family: So is every Scribe, every Doctor, every Pastor, who is learned and instructed to promote the kingdom of heaven. This man is not to seek for provision for God's people up and down, he knows not where; (as Israel went to look for straw over all the Land of Egypt, and when all was done it was but stubble) But he hath it by him, and occasionally he brings it forth: his treasury is full of Scripture, full of reason, full of Mo • es, full of the Prophets, full of the Law, full of the Gospel, full of old Presidents, full of new Examples, full of old Exhortations, Parables, Arguments, full of new Demonstrations, Apothegms, Sentences, Axioms, Perswasions, as may make for the repast, nourishment, health, and satisfaction of his auditory.

At the former meetings I entertained you with delicates out of the Newer treasury, those which Saint Luke and Saint Paul had before prepared; I was only like the householder to bring them forth. This hour out of the storehouse I shall present you with a more Old and Ancient dish, being the first that ever was, and put into the treasury by Moses, in comparison of whom, all those whom we call ancient Writers, are but new men, and of yesterday. From him therefore I fetch the provision, that I intend now to set before you; and I have been moved to do it, because it is the confirmation of the first Article of our Creed. Here we profess to believe in God the Father Almighty creator of heaven and earth: and Moses old record assures us that it was so, that In the beginning God created heaven and earth. So that in this our Belief we have not followed cunningly devised fables, but that for which we have a good and an old record to show: a witness beyond all exception.

In this Chapter Moses sets out to us the story of the Creation of the whole world. Teaching us that it was not eternal, but that it had a beginning in time. Thus the record begins In principio, that is, 〈 in non-Latin alphabet 〉 , at that time when things were not, but began to be, for principium is here verbum inceptionis, a word that signifies the inchoation or entrance upon the work. As if Moses had said, when God pleased, the world began. And because that everything is best known, when the causes thereof are discovered, therefore he hath not concealed these.

1. He acquaints us with the efficient, which is Elohim, three persons, the Father, Son, and Holy Ghost; Jehovah the Lord God. In our Creed God the Father, who hath a being of himself, and is the sole Author and Father of all being, whether of Nature or Grace.

2. The material cause, which was indeed Nothing, for he created it; and the difference betwixt generation and creation is vulgarly known, that the first was out of a pre-existent matter, the last the production of a thing according to its whole substance, no matter being presupposed. This is an act of omnipotency, and therefore in the Creed we give him this attribute, Almighty. That which is thus produced, is summed up in both places under the name of heaven and earth. In heaven we are taught, there are the spheres, the stars, the two great lights, with the Angelical powers, which have their seats therein. Below the Moon, then the elements, birds, beasts, fishes, trees, plants, minerals, men; There be visible, there be invisible creatures, some below, some above, and God Almighty is the maker of all these. And all these he made at first from Nothing. Dixit & facta. He said the word only, Let it be so, and so it was. Let there be light, and there was light; Let there be a firmament and there was a firmament.

3. Moses though he only names the generals, as fowls, fishes, herbs, cattle, and creeping things, yet he tells us, that they were made after their kind, in such or such a species; and then they must have of necessity somewhat that internally doth specificate them, and put an essential difference betwixt kind and kind, which can be nothing else but the form, it being the property of that to give being, distinction, and operation to every kind. And so he hath led us by the hand to the Formal cause also.

4. Lastly, he opens to us the final cause, viz. That all these creatures were made for Man. He to be the Lord, and have dominon over all; all given to him for his use, for his enjoyment; yet so, that he return God his tribute of glory. In the Creed therefore also called a Father, standing in a more peculiar relation to men than to other creatures, which Plato perceived, and professed, that God was a maker of other things, but a Father of men.

It is not my purpose at this time to enlarge my discourse upon the work or works of the Creation; my aim merely is to inform you about matters of faith; and therefore I shall acquaint you with these particulars.

• 1. That there is a God. For God created.
• 2. That this God is one in essence, but in this Godhead are three distinct persons. For its said by Moses, that Elohim creavit. The Noun Plural being joined to a Verb Singular. The Plural intimating to us the Trinity, the Verb Singular the Unity.
• 3. That this God was the Creator. By which act is set forth unto us, his Wisdom, his Power, and his Al-sufficiency: which I shall have occasion to make use of in the proof of my first Proposition, viz.

That there is three Persons.

THis day the Church hath honor'd with the name of the holy and blessed Trinity; and as in the honor of the Trinity we observe the day, so we have a sure ground for the doctrine of the Trinity in the Text. The 〈 in non-Latin alphabet 〉 , or main matter to be debated in this place, is, whether Jesus be that Christ, that Son of God which was to come into the world, the Messiah promised to Jew and Gentile, on whom alone our faith, our hope, our victory, our eternal salvation was to depend. Now for proof of this, the Apostle produceth his witnesses; Three in heaven, three on earth, above in heaven the whole Trinity. The Father, who testified at Jordan in his Baptism, and on Mount Tabor at his transfiguration by the Bath-Col, or daughter of the voice, as the Jews call it; This is my beloved Son, &c. And the Word, who perpetually affirmed, that he was the Son of God. And the Holy Ghost that at his Baptism descended upon him in the shape of a Dove, and after his ascension, came upon the Apostles in the visible shape of fiery tongues, endowing them with power from above.

Below on earth there is another Trinity. The Spirit, or rather the gifts and graces of his Spirit, shed abroad in the hearts of the faithful, that show his power, and declare him to be a King. The water poured upon his head in Baptism, or the Baptismal water poured upon ours, by which we are regenerate and cleansed from the stain of sin. Or else the water of life, and promulgation of the Gospel (the Word of God being often compared to water) which testify again, and declare him to be a Prophet. And the blood shed upon the Cross, of which we keep to this day a commemoration in the Sacrament, is a third Witness; and declares that he was our Priest to offer his soul a Sacrifice for us. These three benefits then, the Graces of his Spirit, our Regeneration by the Gospel, our Redemption by his blood, do to us on earth evidently demonstrate that he was that Messiah, a King to govern, a Prophet to enlighten, a Priest to appease God for us.

The three Witnesses on earth I call not forth at this time. The other three only I shall set before you; and I have chosen to do it this day, that we may do the work of the day upon the day, jointly bless the holy Trinity for the goodness declared toward the children of men; that with the four and twenty Elders we cast down our Crowns, and fall before him that sits upon the Throne, and cry, Holy, Holy, Holy Lord God Almighty.

Whatsoever some peevish and perverse spirits have thought, yet the institutions of high and holy days are not so unnecessary and superstitious as men suppose. The intention of our Mother the Church in their Ordination being first to instruct her children, next to raise their hearts to a joyful thankfulness. The observation of the day is an easy help to rub up the memory, or to fasten in it, even of the most illiterate man, the great work that God did for him, as upon that day; that he was conceived by the holy Ghost in a Virgin womb, born, died, rose, ascended to heaven for him, and being set on the right hand of God, gave gifts to men: Gifts, which are effusions of the whole Trinity. So that a man would think, that those who have cast aside the days on which these benefits were remembered, intended that the benefits should be forgotten also, and that men should be to seek for the Articles of their Creed.

But there was yet another purpose in it, it was that we should rejoice before the Lord, and bless his holy Name, who hath done so great things for sinful man. God would not have his people like beasts, which feed and never look upward, but really affected with what he hath done, and for it to exult and be glad, and for it to express our joy to the ear and eye of others. Dumb and silent remembrances please him not; there is vox Psalterii, the found of the Viol, and all Instruments of David, these have been framed by Art; And there is again vox melodiae, the voice of melody, which in Saint Paul's language, is Psalms, and Hymns, and spiritual songs: These may be expressed by natural Instruments. And with both these the Scripture Festivals were solemnized. Sing you merrily to God our strength, make a cheerful noise to the God of Jacob; there is vox melodiae, the voice natural. Then it follows, Bring hither the Tabret, the merry Harp, with the Lute, Blow up the Trumpet. There is vox Psalterii, the voice artificial and instrumental.

But these though they have in them 〈 in non-Latin alphabet 〉 , the power of the voice working strongly not only upon the senses, but even upon the affections also, yet they have not 〈 in non-Latin alphabet 〉 , the voice of power; upon the understanding they work little, that power being peculiar to the two edged Sword, that pierceth to the dividing asunder of the soul and spirit. This efficacy God hath reserved to his own voice, his own Word: which in his Feasts he would have heard from the mouth of his Ministers, who in these Festivals were not only to utter good and comfortable words, but to bring Goads and Nails. Nails to fasten the backsliding and starting Professors that they slip not from the faith: and Goads to excite and provoke the heavy headed, dull and forgetful minds to praise and thanksgiving.

Though then there appear not at this our Feast, what Saint John saw in heaven, Harpers harping with their Harps, nor the voice of melody, nor sound of the Viol, and if some may have their will, never shall: yet I shall supply what cannot be had, by a voice taught me from heaven; and I hope it shall be so powerful, that like a Goad it shall quicken you, and as a Nail it will stick fast in you, that the great mystery of the Trinity be understood, believed, and adored by you.

I pray you therefore to accompany me with your prayers, as well as with your attentions, that I may conceive as I ought, and speak as I ought of so weighty, of so profound a matter. For that observation of Lombard out of Saint Augustine, is most true; Ubi quaeritur unitas Trinitatis, Patris scilicet, filii, & spiritus sancti, nec periculosius alicubi erratur, nec laboriosius aliquid quaeritur, nec fructuosius aliquid invenitur. Which I shall English in the poesie of the best Translatour:

If ever I went to fathom the Ocean, 'tis now; if to enter into the third Heaven, it is this day. 'It is a bold attempt I humbly acknowledge, and if I fail, or express myself too obscurely, impute it to the depth of the mystery, to which the sharpest eye of reason is not able to penetrate; so that had it not been for the help of Revelation, we had been blind in this point forever. Let then those bold followers of Servetus and Blandrate, with all Tritheits go and boast of their clear knowledge in this mystery, and that they find no difficulty at all in it; while we with modesty, fear, and reverence approach so high a secret, and learn of the Seraphims to cover our faces at the presence of so great a glory and Majesty; which is to be adored, not curiously to be searched; to be believed, and not irreverently to be inquired into. Omitting therefore all disputes of new and old Heretics, I will out of the Scriptures open unto you, what in this point you are to believe; to which purpose I have made choice of these words; Which are so full for the proof of the Trinity, that some Arians expunged them out of the Text. Out of which I collect these propositions.

• 1. That there is but one God.
• 2. That in the Godhead there be three persons.

That God is our Father.

THE Schools out of Augustine subtly distinguish between believing God, believing in God, and believing on God. To believe that God is, is no great matter, since the devil believes so much, and trembles: or to believe that his Word is true, because he hath spoken it who cannot lie, is not much neither, since many a Reprobate hath confessed it. A believer then must be endued with a higher degree of Faith, and profess as his Creed hath directed, Credo 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , I believe in God, or on God.

1. Which assent is sometimes accompanied with fear, which the Apostle here calls the Spirit of bondage; for this Spirit sets before us the Law, tells us we are servants, and ought to keep it, and threatens blows for the breach of it. The Command is strict, and the effect fearful, Do this, or die.

The Spirit of God is then called the Spirit of bondage unto fear; not as if it made men bondmen in whom it works, but because it first makes them see the bond in which they were bound, the penalty if not performed; and upon conscience of the breach there follows a deadly fear; so it was in those Converts, Luke 3. What shall we do? and in those in Acts 2. Men and Brethren, what shall we do to be saved?

This is the first operation of the Spirit; and this the Romans had received in their first conversion. A great fear for that they had not kept their bond. And in all the Elect that are of discretion, the Spirit of God works by this fear, before it begets a filial assurance that all may know they stand in need of Christ and seek him. The Law is our School-master to bring us to Christ.

2. But this assent is again accompanied with love and comfort. A love of the Commands, and a comfort in the promises of the Gospel, when we remember that he that imposed the one and made the other, is our Father; whence with confidence we profess, Credo in Deum Patrem, I believe in God the Father, or as the Apostle here, We cry Abba Pater.

Abba is Originally Hebrew; 〈 in non-Latin alphabet 〉 , Graec. Father; and the Apostle useth both tongues to animate both Nations, Jews and Greeks, by this honor of Filiation. For being both united in that one stone which is the Head of the Corner, there is no more distinction. Everyone of both Nations who partakes of this Spirit of Adoption, may boldly approach the Throne of grace, and say Our Father.

The Apostle in the Verse before had said, that we are the Sons of God, and in this and the next he proves it by that fear and love that are in all those that receive the Spirit. That receive it I say; for it is a receipt; and therefore Saint Paul at Ephesus asked, Whether they had received the Spirit: And it is clear, that without this Receipt we have no Seal to the Adoption.

Now with the Spirit we receive two things, which are the two several ways of working in the Sons of God.

1. The first is fear, which the Apostle here calls the spirit of bondage, which requires strict service, as I said, and exact obedience, calling to us Fac, fac vel timore poenae, Do it man, do as you are bidden, though it be merely for fear of punishment; And this is an excellent and necessary introduction fit for beginners in the faith. It is like the base Court, which a man must pass before he enters into the Palace. And it seems the Romans had past through it; This again in the Text intimates so much; They were not again to receive this Spirit of fear, therefore they had once before received it.

2. The second is by love, which the Apostle calls the Spirit of Adoption. This speaks to them as to Sons, commands them to obey as before, but not out of a servile, but a filial fear. As if he had said, That very Spirit which taught you at first as servants for terror to keep and do the duties of the Law, now as Sons leads you to perform the same obedience, and to walk in newness of life. The duties then are the same, the Spirit that enables you the same; but the reason whence they arise is not the same; for at first they sprang from fear, but now from love.

The Apostle then in this place makes not here his comparison betwixt the godly, who had submitted themselves to that easy Yoke of the Gospel, with them who yet lived under the Law of Moses; But the collation is betwixt those who had given up their names to Christ within themselves, and in them he compares a second operation of the Spirit with the first: Within them it was not as it was before. Before no more comfort they could have, than their service could assure them in doing their duties, and then fear must attend their best endeavors, as being conscious to themselves that the best work that they could do, was either polluted or imperfect. But upon their second receipt great comfort they might take, in that God was their Father, and they his Sons. And therefore as a father pitieth his own children, so God would be merciful to those that fear him. This wrought upon them to do their service out of love. And that which wrought this love in their hearts, was the Spirit of Adoption which they had received.

Yea, but how shall it appear that they had received him? How? By feeling and experience. Of which

1. The first is the Clamamus here. That he hath poured upon us the Spirit of grace and supplication, by which with zeal and fervor of spirit, with contention of voice, and intention of heart, without intermission we call and cry to him Abba Pater, exandi nos, O good Father hear us. No man with confidence and boldness can call God Father, but by the Holy Ghost. This you now can do. Therefore you have received the Spirit of Adoption.

2. The second experience is the 〈 in non-Latin alphabet 〉 in the next verse. For the same Spirit bears witness with our Spirit, that we are the Sons of God. Note here, that not our Spirit, nor the Spirit of God alone gives in this Testimony, but both concurring and meeting together. Our spirit cannot alone make this Certificate, because man's heart is always evil, and too too often deceitful. And God's Spirit makes not this persuasion comfortably in any, without the witness of our spirit. For if our conscience condemn us, God is greater than our hearts, and knows all things: But if our heart condemn us not, then have we confidence toward God.

Then we may be assured that we have received the Spirit of Adoption. Then we may boldly say, I believe in God the Father Almighty. Then we may with comfort approach the Throne of grace, and pray, Our Father. Then we may lay our claim, and cry in all our distresses, Abba Pater. For if we be Sons, then are we Heirs, even Heirs of this God our Father, and co-heirs annexed with Christ, as the Apostle hath for our comfort concluded at the 17. Verse.

1. Now two sorts of men there are that make use of this Certificate; the one too much, and the other too little. There be that live after the flesh, yet boast of the Spirit; such are carnal professors, whom Solomon hath thus described to us; There is a generation that curseth their father, and doth not bless their mother; There is a generation that are pure in their own eyes, and yet are not washed from their filthiness; There is a generation, O how lofty are their eyes, and their eye lids are lifted up; There is a generation whose teeth are swords, and their jaw-teeth as Knives to devour the poor from off the earth, and the needy from among men. And yet notwithstanding their curses, their filthiness, their pride, their cruelty, they will be, I had almost said alone, their fathers best children; for which if you ask an evidence, presumptuously they will produce this place, 〈 in non-Latin alphabet 〉 , The Spirit beareth witness with our spirit. The Spirit; what Spirit? the spirit of error, the spirit of seduction, the lying spirit, the spirit of pride; for God hath no Sons, but those who are like him. The Spirit of Adoption is the Spirit of Sanctification; first he makes a new creature, and then bears witness. Pretend not then the Testimony of the Holy Ghost for thy Adoption, without the Certificate of thine own conscience; nor that of thine own conscience, without that of the Holy Ghost, for these must go together. As is thy faith and repentance, such is thy Certificate; so certain, so comfortable, and no more. Take heed then, and split not upon the Rock of presumption, for it is Pharisaism.

2. But as there be, who look upon this Certificate too boldly, so also there are, who behold it, and read it with too weak an eye, who for the most part are yet the best children. For none so apt to complain of themselves, and the absence of their Father, and his Spirit, as they who are most spiritual. God's Children are like covetous rich men, who think that they have nothing, because they thirst for more. But as the Carnal Professor may not presume, so let not the weak Christian despair, because he always feels not the witness of the Spirit in the same measure. In spiritual desertions, good it will be to have recourse to the former Comforts; Let such remember their joyful Songs, their devout prayers, their sharp combats, their thirst, their hunger after • ighteousnesse, their constant desires, their sincere studies and endeavors, and by these collect their estate: And this will keep them from the Rock of despair. All these are evidences of the Spirit of Adoption, and therefore they may yet with comfort cry Abba Father.

And thus have I given you an accompt for the sense and connection of these words with the former, and the subsequent. And out of these I could raise many profitable Notes. As that

First, Prayer is a Gift of the Spirit of Adoption, in that it is here said, In quo. In whom, that is, in the Power of this Spirit we cry.

Secondly, That this our prayer ought to be zealous, importunate, fervent, a clamour, a cry. Clamamus, saith the Apostle; so our Savior, so Moses, so David, so Jonah prayed. Our Savior with strong cries in the Garden, Moses at the red Sea, David out of the deep, Jonah from the belly of the Whale.

Thirdly, That our prayer must be daily, constant, without ceasing; for Clamamus is the Present tense, which notes the present time; an action not to be delayed or put off, but presently to be done.

Fourthly, That all good men join their forces, and combine in prayer. The Apostle that spoke in the second person before, Recepistis Spiritum, yet when they came to cry, then he would make One. In whom we cry altogether, Our Father.

5. In that there is Charity. But in that we reflect upon him in our petitions as a Father, and pathetically cry, Abba, Pater, this is a seal of our faith, and gives us boldness, and confidence to approach him. Many impediments there may be, which may deter us from coming into his presence, and which may retard our supplications. But this one word, Abba, Father, may animate us, and quicken them. Say thou be a Prodigal, remember that he is thy Father; come then to thyself, arise and go to thy Father. Thy conscience tells thee, that God is a God of pure eyes, and that thou art carnal, and sold under sin, and will he then look upon such a one? But again remember, that he is a Father, and he cannot deny himself. Cry with the affection of a son, Abba, Father, and 〈 in non-Latin alphabet 〉 , his bowels will came upon thee, he will pity thee, he will hear thee, he will have compassion on thee, as a father pitieth his only son.

You see what a plentiful harvest I have of a little seed; but I cannot now stand to gather and thresh out every sheaf, and shall only then make choice of of the last, Abba, Father; Because it will serve me to make bread of that Notion of the Creed upon which I am fallen, I believe in God the Father.