Five Godly and Profitable Sermons, Sermon 3
HEB. 3. 12. 13.
Take heede least there be in any of you an evill heart of vnbeliefe, in departing from the living God, &c.
THE words containe in them a serious exhortation to perseverance in the profession of the Gospell of Christ. The occasion is from the Comparison which the Apostle makes betweene Moses and Christ, and betweene the Church of the Iewes, and of the Gentiles vnderunder Christ; Moses and Christ agreeing, in that both are faithfull to him that appointed them in the ex…cution of their office: but they differ, in that Moses is but a seruant in the house of God, Christ is the sonne, Moses gouerned as a delegated officer, Christ rules as a soueraigne Lord of the Church, the house which himselfe hath built, hauing purchased it with his blood, rear'd it vp with his spirit, preseruing it by his power, therefore he is justly Lord of it as of his owne, and so he hath the preheminence aboue Moses. The Church vnderunder Moses and vnderunder Christ, what ever difference there be in other matters, yet in this they are in one, and the same condition, that as there reverence was required vntounto Moses, so now obedience is required vntounto Christ. It was to no purpose for the Iewes to plead they were Moses disciples, the peculiar people of God, chosen of him, graced by him with so many favours, if yet in the meane time they hardened their heartes, and would not heare Gods voice; but provoked him by their Idolatries, murmurings, & other disobediences, tempted him through Infidelitie, and despised his word, and marveilous wonders wrought among them. In this case no priuiledge coulde helpe them, they shall surelie smart for their disobedience, and if God may bee believed vponupon his oath they hauehave displeased him so much, that they shal never enter into his rest. The verie same thing the Apostle applies vntounto Christians, they are the Church of Christ, members of the bodie of Christ, partakers of his benefits, and graces, but it is vponupon this condition that they shew themselues faithfull in the obedience of the gospell of Christ, [His house we are (saith the Apostle, ver. 6.) if we hold fast the confidence of reioycing of the hope firme vntounto the end] perseverance and faithfulnesse is that which makes men true members of the Church of Christ, whether Iewish, or Christian: If the Iewes be vnbelieving and rebellious, they come shorte of the land of Canaan in the type and substance too; If the Christians be like them in their sin, their punishment is the same, & they are excluded also from the heavenly rest of the people of God. Wherefore the Apostle in the next Chapter presseth this exhortation vehemently. That these Hebrews to whom hee writes should carefullie looke to themselues, that they were not as their Fathers of old, vnfaithfull and disobedient in their profession thereof, least they become also like to their Fathers deprived of all benefit from promise in Christ. Take heede therefore Brethren (saith he) that there be not, &c. This is the occasion.
The parts of the words are two.
1 An Admonition, to take heede of Apostasie, or backesliding from religion, which is here described. 1. by 'its nature, it is a departing from the living God, the fountaine of all goodnesse. 2. by 'its cause, that is, an evill heart of vnbeliefe, a wicked minde that beleeues not Gods word. This admonition is directed in common to all the Hebrewes that professed, the faith, because among a multitude, many are Hypocrites, and those that are sound hearted had neede to be put in minde, and admonished of their frailtie. Wherefore the Apostle saith, Take heede least there be in any of you an evill heart, &c.
2 A Remedie, to prevent Apostasie, that is expressed, ver. 13. viz. mutuall exhortation to constancie in Godlinesse. [But exhort one another] Ministers the people, and the people him, and themselues mutually. This duetie is amplified. 1. By the properties: it must be frequent, dayly foreign even everie daie, vponupon all set occasions, it must be constant, holding on till the end of this life, [While it is called to day] i. e. so long as grace is offered and danger to be feared, which is, till our liues be at an end, so long are often exhortations needfull to vphold men in their constancie in religion. 2. vrged from the danger that comes by the neglect of it, that is hardnesse of heart, [least any of you be hardened,] the cause whereof is the beguiling nature of sinne [through the deceitfulnesse of sinne] which by degrees steales away the heart from God, and settles it in the obstinate practise of impietie.
Doct. You hauehave the words and the plaine meaning: I come to some instructions for our practise; the first is this. That, Infidelity is the cause of Apostasie from Religion.
Infidelitie is that which keepes men from entring into the Church of God, and it is that which throwes them out againe when they are entred. The Iewes to whom the Apostle writes, some of them had resisted the Gospell, and put it from them by vnbeliefe, others had embraced it, whom the Apostle here calls brethren, and before, ver. 1. Holy brethren partakers of the heavenly calling in charitie, so stiling them, who in visible profession had received and followed the doctrine of the gospell. These the Apostle exhorts to sinceritie and faithfulnesse, warning them to take heede, that there be not a Canker at the roote, that would in time destroy the whole tree with his fruits, namelie, an vnbelieving heart that woulde in time destroy the whole tree with his fruits, that would in time make them Apostataes from the religion of Christ, which for the present they professed.
The doctrine then is plainely afforded by the text; wee shall endeavour to make it plaine vntounto you, 1. by expounding the tearmes of it. 2. by shewing the reason why one followes of another.
1 By Apostasie [foreign] for the worde is meant a departing or going away from that which we formerly stood to, and followed: for the matter, we vnderstand hereby in short, the forsaking of true religion in the doctrine of it, or in the practise: for it must be noted that men become backsliders from religion two waies.
1 By leaving the trueth of doctrine and giving heede to lies, contrarie to what is revealed in the word: when men fall into Atheisme, and make a jest of religion: or runne to Iudaisme from the Gospell to the Law; a point, wherein the Hebrewes were apt to be seduced by false teachers zealous of the Law, or when men slip into any Heresie overthrowing the faith, or those that cannot rellish the water of life, but drinke deepe of the wine of fornication the impoysoned doctrine of Antichrist, such forsake the fellowship of the Saints, goe from God and his Church, leape out of the Arke into perdition.
2 By leaving the practise of religion, and godlines, when men professe their assent vntounto the trueth of the Articles of Faith, and so retaine the forme of godlinesse, but denie the power of it, being disobedient and wicked in their liues, when men keepe their faith and hauehave lost their conscience; They could sometimes hauehave saide and hauehave done too, but now they can talke, heare & study about religion: But while their eares, tongues, and braines are busied, their hearts and their hands are idle. Both these are Apostates from God equally & alike, there is not the dust of the ballance to boot betweene the worth of a true belieuer, and a false belieuer if both be wicked liuers. An honest Infidell will hold weight with a wicked Christian. And a sober Papist is as good as a drunken Protestant; nay better, Inasmuch as it is better to glorifie God what way soeuer though in a false faith, then to dishonour his holy name wherewith we are called by an vnholy conversation, yea so foule a corruption of so holy a profession must needs much more shame his life, making it ten times more odious to others and damnable in it selfe. Wherefore Heresie in opinions and wickednesse in practise, both fall vnderunder this tearme of Apostasie from religion. And as he hath no religion at all that denieth the verity of divine Doctrine, so, he hath no religion to any purpose that holds the truth, but denieth obedience to it. For what saith St Iames [If any among you seemeth to be religious and bridleth not his tongue, but deceiveth his owne heart this mans religion is in vaine. Iam. 1. 26.] Hee reades vsus a lesson in the next words, which men in his time, and likewise now will hardly learne, viz. That true religion stands in the practise of a holy life, as well as profession of divine trueths [pure religion and vndefiled before God and the Father is this, to visite the fatherlesse & widdow in their afflictions, and to keepe himselfe vnspotted of the world ver. 27.] Wherfore they are Apostates from religion that relinquish either the doctrine or the practise of religion.
This of the first tearme, in the next place by Infidelity or vnbeliefe, we meane a withdrawing of our hearts from resting wholly vponupon the trueth of Gods worde; nowe in the worde two thinges are proposed vntounto vsus to bee belieued.
1 All manner of doctrines or Articles of religion to bee firmely believed and mainetained, against all Heresies and false doctrines.
2 All sorts of Commandements, threatnings, and promises tending to the direction of our practise, which we are to belieue and embrace against all counsels, terrors, or allurementes whatsoever, tending to draw vsus from obedience in our liues. Both these are the obiects of true faith whereby men yeeld assent vntounto all doctrines, commandements, threatnings, promises of God, not only as true and good in themselues, but as better and truer then any thing in the world that can be set against them, whence in all perswasion vntounto errour, in al temptation vntounto vice, true faith resting it selfe on the word of God winnes the victorie, and overcomes the world: But where this is wanting, an easie way is left to all Heresies, and impietie, &c. Thus for the explication of the tearmes of this proposition: let vsus see
2 The connexion of them together, how Apostasie springs from Infidelity: The reason is, because there is no other grace, that hath the proper office and power, to vphold a man in the constant embracing of all holy dueties, and constant practise of all good workes, but only faith; and therefore where that is not, men must needes fall away from both.
That such is the force and vse of true faith, you shall see by considering the obiects of it.
1 All divine trueths to be held and professed in matter of Religion, which are aboue our naturall and corrupt reason; and therefore vnlesse our vnderstanding bee by a true faith captivated vntounto the obedience of Christ, that we can resigne vp our owne wits to be ruled by Gods wisedome, and rest our selues only vponupon the true word of God, it is not possible, that ever we should finde sure footing, where, and in what certaine trueth to rest our selues, but shall alwaies bee as those Children spoken of, Ephes. 4. 14. of weake and vnsetled mindes, easily perswaded to belieue any thing, being like small barkes without sufficient balance, foreign tossed vp and downe vponupon the waues like a feather, and driven this way and that way with every winde of false Doctrine, raised vp by our owne foolish fancies, or by the device and craftinesse of men lying in wait to delude vsus.
2 All commaundements of God touching our holy practises, together with all the threatnings, if we doe not obey, and promises if we doe. Now these things are partly contrary to our corrupt nature and vile affections, which cannot subiect themselues to Gods law, partly they are beyond the reach and desire of our sensual and worldly minds which see no great matter to be loved and feared, in whatsoever God threatneth or promiseth. Gods law is holy but we are not so, Gods promises are spirituall, but we are carnall, led by sensuality, placing our affections on things that are in present view, and therefore naturally everie man from the wombe is adverse, and backeward from doing that which God commandeth, or believing what he promiseth or threatneth. Now then what can vphold a man in his obedience to Gods law, and dependance vponupon Gods promises? It is only a true faith, which apprehending truely the authority and high soveraignety which God hath in commanding vsus, and together therewith beholding the excellent holynesse and goodnesse of his commandements, makes the heart stoope vntounto obedience, be it neuer so irkesome vntounto it selfe. Againe when faith apprehendes the immutablenesse of God in his word, when it seeth the pretiousnesse of the promises of merciemercy with their certainety, when it seeth the terriblenesse of its threates togither with the vnavoideable accomplishment of them vponupon obstinate men. Here nowe the heart rests it selfe as on an anchor sure and stedfast: it is filled with a constant feare to offend, because it knowes punishment is not to be escaped, it is filled with continuall ioye in its obedience, because it abides assured of the rewarde. But where this support of faith is wanting, all obedience presently falls to pieces, then if God command or forbid vsus any thing, we beginne to take advise whether it be good to obey yea, or no, we fall to aske councell of Sathan, of our selues, of other men as bad as our selues. If they say no, there is our resolution too, God must looke him out other servants; we are not for his turne. If Sathan tempt vsus strongly, if our affections rage when they are crossed, if men frowne or fawne vponupon vsus, we are quickely turned out of the way, and our purposes of obedience, are all dasht in a moment. Let God and his Ministers threaten never so much, we then thinke within our selues that threatned men liue longest, & such angrie words breake no bones, let God promise neuer so faire, we can beginne to smile secretly in our hearts, and thinke they are but faire words, that make none but fooles faine. Indeede if the worlde threaten or promise, wee thinke there is something in an arme of flesh that may doe vsus hurt or good; but when faith is fled certaine close Atheisticall imaginations beginne to fasten vponupon the minde concerning God and religion, as if religion were but a pretty politicke complement, & that God is one who will doe neither good nor evill, and that we hauehave no great cause to feare or trust him. We see then my brethren, how plaine a downfall there is from Infidelity to Apostasie, from God and all goodnes: when men want faith by the light whereof their blinde reason might be guided, by the power whereof their disordered hearts might bee kept in compasse, they straight runne madly into all wicked opinions and mischievous practises. Most true is that of Saint Iames, Chap. 1. ver. 8. [A double minded man is vnstable in all his waies.] A double minded man, that is, an vnbelieving person, whose faith and opinion stands vponupon tearmes of indifferencie & probabilitie, hee is in vtram que partem on both sides, or betweene both, in neither; his opinions in matters of religion are variable according to seasons and occasions, he holds much of his religion by the copie of m…ns countenances, much of it by permission of his lusts with manifold reservations and provisoes, that it shalbee lawfull for him in such and such cases to doe or belieue otherwise then for the present hee doth, when men are thus of double mindes who resolue vponupon both sides, and so resolue vponupon neither; who cast about in their thoughts and say, I belieue this but it may be 'tis otherwise, I doe this, but what if I do it not; what if I do the contrary: when mens mindes looke thus a squint on two thinges at once they must needes bee vnstable in their waies: If saving faith in the trueth of God doe not establish the heart in a full relyance vponupon God only, it is impossible but that a man should be of a wauering and moueable temper, vnstable in his opinions, vnsetled in his practises (foreign) like a man that standes vponupon one legge, easily overturned, like a bowle on a smooth table, that's pushed aside with the least touch of a finger; whereas the true believer founded and stablished in the faith is one of those living stones, which St Peter speaketh of, 1. Pet. 2. 5. which are squared and surely placed vponupon the foundation, therevpon resting vnmoueable.
Thus much for the opening of this point sufficiently for our vse, as that which needs practise more then proofe. The vses I shall commende vntounto you shalbe no other then those which are made already to our hand in the text.
Ʋse 1 The first vse shalbe for exhortation, that we be now admonished of this matter: what the Apostle speakes to these Hebrewes, the same I say vntounto you, Beloved, Take he…d brethren lest there be in any of you an evill heart of vnbeliefe, in departing from the living God. Be well advised, looke well about you, it is a matter of greatest moment, herevpon depends your constancie in religion, and vponupon that dependes your happynesse in heaven. My trust is this exhortation will not be sleighted by you, if you will a little consider seriously of these motiues, that may stirre you vp to this diligent caution. I will name but two things, which the Apostle also in this place giues vsus notice of.
1 The easinesse to fall into this evill of vnbeliefe and Apostasie: the Apostle in this and the next chapter is very vehement, in admonishing the hebrews of this danger. And good reason, seeing it is a matter not easily heeded without good forewarning. Wee easilie deceiue our selues in this matter through the wickednesse and guile of our owne hearts, many times vainely imagining our hearts to be good and faithfull, when indeede they be evill hearts of vnbeliefe. This is a peece of cunning which they are not to learne: viz. to beguile vsus with counterfeit graces insteede of currant. But that which deceiues men chiefly in this businesse, is this; that because we liue in one common societie of the church, therefore wee dreame of a communitie of faith and salvation. What meane else those carelesse thoughts and speeches of many? I thanke God I hauehave a strong faith and hauehave had ever; I am a Christian, a Protestant baptized, and bred vp in the true faith of Christ Iesus, I frequent good exercises, I liue as most men doe, &c: whence they thinke this is sufficient, and that now there is no danger of miscarrying. Men take vp their religion as they doe fashions, what most men hauehave they must hauehave also; most men speake well of religion, great men countenance it, a religious King loues & defends it, and it is the fashion to be a Protestant, and therefore they will be so, lest they be singular: As vertues be not disliked when they grow common (which is seldome) men will seeme at least to louelove them. My Brethren, wee abhorr Popery, and yet can be content to doe as Papists doe; viz: to take vp our religion vponupon trust. If it be not so, whence then is the ignorance, the vngodlinesse of so many in our Churches; multitudes there be of men, who knowe not but that another religion may be as good as that which they professe, and for ought themselues or any body else can tell, be as ready to leaue as to keepe what they hauehave. Our adversaryes see this, and stick not to triumph at this our weaknesse, that wee may hauehave Churches full of people, but empty of sound Protestants: They will tell vsus in their bookes, that a great part that are on our sides, hauehave no other motiues to hold them here, but only because they hauehave bin so borne and b…edd, and receiued their religion as they do their inheritance, by descent and custome of the Country; men whom decrees of Parliament and feare of lawes keepe with vsus rather then any certaine knowledge of the truth of our religion by the Scripture. It is a shame that wee are not able to confute such shamefull imputations. To say it is worse, with our adversaries, whose chiefe policy to keepe simple soules within the pale of their Church is ignorance, and feare of the Inquisition, this may stop their mouthes, but it helps not vsus, we may see and pitty the miserable estate of most, who if they be examined by a Minister touching their faith, will make him blush and blesse himselfe to see their ignorance; But if such fall into the hand of a Priest or Iesuite to try them a litle, they will soone streine at their religion. Is it not strange that they should be men that professe it, and that forwardly too sometimes, who yet are not able to maintaine i…? How soone thinke you will such blasts as these be shaken, with every blast and torne vp out of our Church, when they hauehave taken no deeper roote in the faith; especially if temporall respects should meete together with Sophisticall arguments, and turne them aside from the puritie of the Gospell. But these are not all that deceiue themselues: not onelyonly ignorant persons, but those that hauehave knowledge and liue vngodly, runne into the same errors, and danger, men that are lyars, swearers, adulterers, oppressors, voluptuous persons, yea scoffers at true piety will be accounted men that louelove religion, and such as will stand to defend it if neede be. But they are not aware that there is in them an evill heart that wil deceiue them: may we thinke that such men whose end is to liue loosely will much deliberate in what religion to doe it? vn lesse they thinke the name of a Protestant will be enough to saue a libertine, what availes it whether they beleiue well or ill, when they are resolued to liue wickedly. Such ignorant and vitious persons as these (and these take vp a great parte of our Companyes) such as these they be that …unne vponupon religion at all adventures taking that which is next before thē, never labouring after that faith & knowledg which should be able to endure the tryall. So easy a matter is it for mē that liue in a true Church to fall into the errors of the Iewes Luk 3. 8. (wee hauehave Abraham to our father) and therefore we must needs doe well, and God must even doe miracles, and make men of stones if any be saued but they; so now wee liue in a reformed Church, purged with doctrine and discipline, blest with religious Princes, with faithfull Ministers, with peace in the dayes of others troubles, and with miraculous deliverances: And be these priviledges enough to winne our louelove to religion, and our constancy in the defending of it? Ye… truly they be, if well vsed, and let them perish for euer that would seeke to rob vsus of so great blessings by any malitious forces or crafts.
But my Brethren, externall priviledges must not deceiue vsus, wee must looke eueryevery one to himselfe that we be not vnreformed persons in a reformed Church, ignorant in so great light of doctrine, disordered vnderunder goodnes of discipline, men disobedient to Prince and Priest, luxurious in our peace, secure and vnthankfull after our deliuerances. If wee be so, all is not well with vsus, whatsoeuer we may boast and imagine: there is a roote of bitternesse within our vnbeleiuing hearts, which in time will spring vp into the gall and wormewood of Apostasy from God and his Gospell.
This is the first motiue.
The 2 motiue to make vsus heedfull, is the great evill and danger of Apostasy and infidelity. An vnbeleiuing heart is an evill heart, a sinfull and wicked heart, a heart vnteachable and vntractable, the word works not on it, mercy cannot perswade it, judgements cannot breake it, all meanes of favour are in vaine applyed to make it yeeld: as we hauehave a sufficient example of the Iewes alleadged in this Chapter, with whom Gods word, and great works prevayled nothing, because of their vnbeleife. Thus it is evill in it selfe, it is evill also in its effects, because it breeds a forsaking of God, the very worst of all evills in the world which the Apost…e amplifies calling it Apostasy, a departing frō the living God. This attribute compriseth all the rest, & more to vsus thē all the rest, not only what God is in himselfe, but what he is vntounto the creatures, namely the author of their life & being, & so the fountain of their happynesse and welfare. He therefore that forsakes God, leaues the wellspring of liuing waters to drinke puddle out of a broken Cisterne, he leaues the Sunne to warme himselfe at a candle, and departs from life, to goe into death: God is truth and light, and they that goe from him runne into darkenesse and error, in him only is peace and happinesse, without him there's nothing but woe and misery: [They forsake their owne mercy, that trust in lying vanities] Ionah. 3. 8. being taught by his owne experience; he that flyes away from Gods presence to goe to Tharsis, thinking there to be in safety he shalbe deceiued in his expectation, the windes will not blow fauorably vponupon such a runagate, the seas will not brooke the shippe that beares him, safety he finds none, but whē we least looked for it in the belly of a fish, and that neither vntil he had returned vntounto God, whom he had forsaken, by prayer and promise of obedience. Men and Angels and all creatures are but lying vanityes deceiuing the hope of them that seeke vntounto them for helpe, when their ayde is only sought after and God forsaken, they then leade vsus into sinne and misery, and there leaue vsus. Wherefore miserable is the case of Apostates, who turne their backes to religion and sanctity of life, in as much as these things cannot be left, but God must be forsaken too. There is indeede an imagination amongst them, that God will be a friend vntounto them in all religions, and in all practises whatsoeuer. But this is but a Turkish dreame; No, he that departs from faith and obedience, departs also from the liuing God. And whosoeuer so forsakes God, let him also be sure God will forsake him, then which no greater miserie can betide a creature.
You see, Beloued, what iust cause we hauehave to enforce this exhortation vponupon our selues. Take heede &c. It is easie yet most dangerous to be deceiued herein, wherefore now bethinke your selues, try your hearts in an vnpartiall examination of them, whether they be sound in the faith yea, or no; now that yee may not wander in this search, fasten your meditations vponupon these two particulars. 1. Looke to thy knowledge, see vponupon what grounds thy faith in God and profession in religion is built. Stands thy faith in the wisedome of men, & beleiuest thou because of their saying? is it founded vponupon the custome of the countrie, & of thine owne education, vponupon the authoritie of lawes and good liking of men that establish and maintaine the religion thou professest: if this be the ground worke of thy faith, thou buildest vponupon the sand. Hast thou no sound knowledge of religion thy selfe? Art thou vnable to iustifie thy faith by the Scriptures? Is not thy conscience convinced by sure proofe that the religion which thou professest is the very truth of God? If so, know then for a certaine that there is an euill heart within thee, that will betray thee to Apostasie in the time of trouble. Shall a man thinke thou wilt stand to that which thou knowest not throughly: when arguments, threatnings, persuasions, and faire promises shall assault thee? Will such sleight imaginations as these endure the stake when all that thou canst say for thy selfe is, I thinke so, men say so, I hauehave beene taught so, by such and such Ministers, other men are of that opinion, I neuer heard to the contrarie? And wil such slender, and ill grounded conceites as these in matter of religion vphold thy heart in a constant resolution to stand for the maintenance of the faith? will these arme thee with courage against the point of the sword, the heate of the fire, the teeth of the beast, the force of torments, losse of friends, of country, of life for Christs sake? Be assured that if thy religion rest vponupon such propps as these, that it will fall vponupon the dust, when peace, credit, and other temporall respects which are now the maine vndersetters of it, shalbe remoued, and the whole weight of it shall leane vponupon such a broken reede.
2 Looke to thy practice, whereby thou shalt best discover what thy heart is. Is the practice of thy religion entire, faire, vniuersal, equally respecting all the commandements, so that thou studiest to thy power to walke before God in vprightnesse, and to please him in all things? Art thou the same man in priuate, that thou art in publike, in thy closet and in thy parlour, in the Church, and in the market, in thy life and in the pulpit? Is thy carriage even and smooth, doe thy holines towards God, thy righteousnesse towards men, thy sobrietie towards thy selfe keepe pace together, & goe hand in hand? Art thou a faithfull Minister, a iust Magistrate, an honest tradesman as well as thou pretendest to be a Christian? If thou canst say yea, & that truly, there's hope of such a one, that what ever may befall him, he will not start back nor deale vnfaithfully in the covenant he hath made with God, but that his faithfulnesse and vprightnesse shal preserue him from backsliding. But, Beloued, if ye serue God with reservations and secret dispensations, picking and choosing according as it fits your owne humonrs, doing this thing, disobeying that; If ye trust God in some promises, mistrust him in others, feare him in some threatnings, despise him in others, then know, all is not well within; for there is within an evill heart of vnbeleife, and religion will gaine but litle credit, by your cōstācie in the professing of it. He that shuffles and cutts and choakes his conscience by shifts of wit, stifles in him the good motions of grace, nourisheth in him some wicked affection or other, and liues in the practice of some secret abomination: He that can stumble at a straw, and leape ouer a block, straine at a ceremony and neglect the substance of righteousnesse, and iudgment, and the feare of God, he that is forward in such maters as gaine applause, making the shew of his religion his reputation, but in the meane time where there's no notice taken of him, he liues loosely, intemperatly, and vnconscionably: Let not such a one deceiue himselfe, it is certaine his heart is naught and vnfaithfull, and when God & his religion hauehave most neede of him such a false friend will faile them both. He that hath already denied the power of Godlinesse, will it be any wonder if afterwards he deny the forme of it? one sinne liued in without repentance is enough to pull a man to hell, and will it not be enough to poperie, or any other heresie? He that will not leaue his sin for his religions sake, will easily be perswaded to leaue his religion for his sinnes sake; he that will not at Gods commande or intreaty be brought in any hand to put to death the body of sinne, to relinquish any of his pleasing and profitable lusts, & lewd practices, is this man in case to put to death himselfe in the defence of Gods truth, for louelove thereof to forsake the world and himselfe too, to part with so much that could not part with so little? He that is already a secret enemy to religion and devotion, will in time proue an open pesecutor of both. He that can despise and in heart deride a protestant minister is in faire forwardnesse to like well of a Popish Priest. In a word he that hath bid farewell to pietie to day, it is an even lay but he may bee driuen to take leaue of his religion to morrow. When once the conscience can swallow downe wicked practises, it will soone digest wicked opinions: when once the ship leakes, the lading is in danger both to sinke or swimme together, neither is it possible that a pure faith can be preserued in an impure conscience.
Now (my Brethren) let every one of vsus cause our hearts to passe vnderunder this triall & censure, and so we shall see what we hauehave to trust to, & what religion hath to trust to vsus. Let vsus goe vponupon sure grounds, care we that our knowledge of religion be distinct, and certaine, that our practice of it bee sincere, free frō Hypocrisie, & so we shal giuegive good proofe of our faithfulnesse for the present, and our perseuerance for the time to come. Be not slack to goe about this search, and be sure to doe it throughly, delaies are dangerous when the the disease is mortall, and to cure by halfes is not to cure at al. Secret infidelity is like hereditary diseases, or like bruises taken in youth if they be not looked to in time, & throughly cured they will certainely kill at last.
A gangrene kils when it gets to the heart, and what will that doe that is bred in the heart? Inward diseases are ever dangerous; but when they hauehave seized vponupon the heart the fountaine of life they proue deadly.
Take then heed of an evill heart poysoned with vnbeliefe; and as you louelove the credit of religion, the favour of God, the happinesse of your soules, looke to it betimes to purge forth of you such a venemous humour.
And now for an Antidote against this infection hearken in the next place to the second vse.
Ʋse 2 The second vse is of direction vntounto a remedie against vnbeleife, and Apostasie, doe that which the Apostle here exhorts you to [Exhort one another daily, while it is called to day.]
FINIS.