no other grace that hath the proper office and power to vphold a man in the constant embracing of all holy dueties and constant practise of all good workes but only faith and therefore where that is not men must needes fall away from both That such is the force and vse of true faith you shall see by considering the obiects of it 1 All divine trueths to be held and professed in matter of Religion which are aboue our naturall and corrupt reason and therefore vnlesse our vnderstanding bee by a true faith captivated vnto the obedience of Christ that we can resigne vp our owne wits to be ruled by Gods wisedome and rest our selues only vpon the true word of God it is not possible that ever we should finde sure footing where and in what certaine trueth to rest our selues but shall alwaies bee as those Children spoken of Ephes. 4. 14. of weake and vnsetled mindes easily perswaded to belieue any thing being like small barkes without sufficient balance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tossed vp and downe vpon the waues like a feather and driven this way and that way with every winde of false Doctrine raised vp by our owne foolish fancies or by the device and craftinesse of men lying in wait to delude vs. 2 All commaundements of God touching our holy practises together with all the threatnings if we doe not obey and promises if we doe Now these things are partly contrary to our corrupt nature and vile affections which cannot subiect themselues to Gods law partly they are beyond the reach and desire of our sensual and worldly minds which see no great matter to be loved and feared in whatsoever God threatneth or promiseth Gods law is holy but we are not so Gods promises are spirituall but we are carnall led by sensuality placing our affections on things that are in present view and therefore naturally everie man from the wombe is adverse and backeward from doing that which God commandeth or believing what he promiseth or threatneth Now then what can vphold a man in his obedience to Gods law and dependance vpon Gods promises It is only a true faith which apprehending truely the authority and high soveraignety which God hath in commanding vs and together therewith beholding the excellent holynesse and goodnesse of his commandements makes the heart stoope vnto obedience be it neuer so irkesome vnto it selfe Againe when faith apprehendes the immutablenesse of God in his word when it seeth the pretiousnesse of the promises of mercie with their certainety when it seeth the terriblenesse of its threates togither with the vnavoideable accomplishment of them vpon obstinate men Here nowe the heart rests it selfe as on an anchor sure and stedfast it is filled with a constant feare to offend because it knowes punishment is not to be escaped it is filled with continuall ioye in its obedience because it abides assured of the rewarde But where this support of faith is wanting all obedience presently falls to pieces then if God command or forbid vs any thing we beginne to take advise whether it be good to obey yea or no we fall to aske councell of Sathan of our selues of other men as bad as our selues If they say no there is our resolution too God must looke him out other servants we are not for his turne If Sathan tempt vs strongly if our affections rage when they are crossed if men frowne or fawne vpon vs we are quickely turned out of the way and our purposes of obedience are all dasht in a moment Let God and his Ministers threaten never so much we then thinke within our selues that threatned men liue longest such angrie words breake no bones let God promise neuer so faire we can beginne to smile secretly in our hearts and thinke they are but faire words that make none but fooles faine Indeede if the worlde threaten or promise wee thinke there is something in an arme of flesh that may doe vs hurt or good but when faith is fled certaine close Atheisticall imaginations beginne to fasten vpon the minde concerning God and religion as if religion were but a pretty politicke complement that God is one who will doe neither good nor evill and that we haue no great cause to feare or trust him We see then my brethren how plaine a downfall there is from Infidelity to Apostasie from God and all goodnes when men want faith by the light whereof their blinde reason might be guided by the power whereof their disordered hearts might bee kept in compasse they straight runne madly into all wicked opinions and mischievous practises Most true is that of Saint Iames Chap. 1. ver 8. A double minded man is vnstable in all his waies A double minded man that is an vnbelieving person whose faith and opinion stands vpon tearmes of indifferencie probabilitie hee is in vtramque partem on both sides or betweene both in neither his opinions in matters of religion are variable according to seasons and occasions he holds much of his religion by the copie of mâ—ns countenances much of it by permission of his lusts with manifold reservations and provisoes that it shal bee lawfull for him in such and such cases to doe or belieue otherwise then for the present hee doth when men are thus of double mindes who resolue vpon both sides and so resolue vpon neither who cast about in their thoughts and say I belieue this but it may be 't is otherwise I doe this but what if I do it not what if I do the contrary when mens mindes looke thus a squint on two thinges at once they must needes bee vnstable in their waies If saving faith in the trueth of God doe not establish the heart in a full relyance vpon God only it is impossible but that a man should be of a wauering and moueable temper vnstable in his opinions vnsetled in his practises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a man that standes vpon one legge easily overturned like a bowle on a smooth table that 's pushed aside with the least touch of a finger whereas the true believer founded and stablished in the faith is one of those living stones which S t Peter speaketh of 1. Pet. 2. 5. which are squared and surely placed vpon the foundation therevpon resting vnmoueable Thus much for the opening of this point sufficiently for our vse as that which needs practise more then proofe The vses I shall commende vnto you shal be no other then those which are made already to our hand in the text Vse 1 The first vse shal be for exhortation that we be now admonished of this matter what the Apostle speakes to these Hebrewes the same I say vnto you Beloved Take heâ—d brethren lest there be in any of you an evill heart of vnbeliefe in departing from the living God Be well advised looke well about you it is a matter of greatest moment herevpon depends your constancie in religion and vpon that dependes your happynesse
to buy lace and needlesse superfluities of apparell and hast thou not monie to buy a Bible or any other good Booke for shame say not so But I haue no time to read for any thing else time enough to doe nothing to lie a bed till noone to sit two or three houres at dinner or supper to goe to such a friend and there spend halfe a day to such a freind and there spend another to doe any chare that comes in extraordinarily Away with those excuses 't is certaine my brethren there is no calling be it of never so much employment but of twenty foure hours they may if they list spare two at the least for religious imployments yea more if they bee wise and thriftie of their time But I cannot buy all bookes nor read all nor would any man haue thee doe so but buy some read some canst thou not tell which are best and most profitable then aske counsell of the skilfull that are able to advise thee But learning is a hard matter and 't is not for plaine folke to vnderstand the Bible No is it not Then God is too blame that hath written a word for the instruction of all which yet none but schollers should vnderstand but know this is nothing but an excuse for thy slothfulnes learning is hard because thou art vnwilling to learn otherwise the spirit of God hath testified that knowledge is plaine and easie to him that will vnderstand And doe but trie taking but that paines in the studie of religion which thou doest in many needlesse imployments and experience shall tell thee that wisedome is to be found of all that doe seeke her And yet my brethren because the well is deepe and you may plead that you haue not wherewith to draw let mee tell you in the last place of one meanes more to get knowledge which blesseth all the forenamed helpes and that is 5 Prayers vnto God that he would giue thee an vnderstanding heart to know the mysteries of salvation that he would open thine eies to see the wonders of his law That light which is in thee must come downe from the father of lights and vnlesse still thou meane to sit in darknesse thou must haue recourse vnto God praying him that he would shine into thy hart to giue thee the light of the knowledge of the glory of God in the face of Iesus Christ. And remember this that he who seeks for the knowledge of matters of religion by the strength of his owne wit and other naturall parts without humble and faithfull supplications for Gods assistance in this behalfe such a man is in danger to be misled into manie erroneous and hereticall opinions for if in any thing much more in the matters of religion is that most true he that is a scholler vnto his owne reason hath certainelie a foole to his master Wherefore we are to put on an humble and sober minde intreating his direction submitting our reason to his wisedome Now my brethren doe these things and prosper haue an eare open to heare the word a heart readie to meditate on it a tongue seasonablie to talke of it an eie diligent to read it and with all these ioine heartie praier that thou maiest vnderstand it aright and then be thriving and succesfull in holie knowledge though thy tallent be as yet but small yet follow this course and after a verie little paines and patience thou shalt see for certaine that this traffique will returne thee ten for one even a large increase of all spirituall knowledge The gaine whereof shall bring much glorie to that thy heavenlie master that set thee on worke and to thee his good and faithfull servant a bountifull rewarde for thy labour FINIS HEB. 3. 12. 13. Take heede least there be in any of you an evill heart of vnbeliefe in departing from the living God c. THE words containe in them a serious exhortation to perseverance in the profession of the Gospell of Christ. The occasion is from the Comparison which the Apostle makes betweene Moses and Christ and betweene the Church of the Iewes and of the Gentiles vnder Christ Moses and Christ agreeing in that both are faithfull to him that appointed them in the exâ—cution of their office but they differ in that Moses is but a seruant in the house of God Christ is the sonne Moses gouerned as a delegated officer Christ rules as a soueraigne Lord of the Church the house which himselfe hath built hauing purchased it with his blood rear'd it vp with his spirit preseruing it by his power therefore he is justly Lord of it as of his owne and so he hath the preheminence aboue Moses The Church vnder Moses and vnder Christ what ever difference there be in other matters yet in this they are in one and the same condition that as there reverence was required vnto Moses so now obedience is required vnto Christ. It was to no purpose for the Iewes to plead they were Moses disciples the peculiar people of God chosen of him graced by him with so many favours if yet in the meane time they hardened their heartes and would not heare Gods voice but provoked him by their Idolatries murmurings other disobediences tempted him through Infidelitie and despised his word and marveilous wonders wrought among them In this case no priuiledge coulde helpe them they shall surelie smart for their disobedience and if God may bee believed vpon his oath they haue displeased him so much that they shal never enter into his rest The verie same thing the Apostle applies vnto Christians they are the Church of Christ members of the bodie of Christ partakers of his benefits and graces but it is vpon this condition that they shew themselues faithfull in the obedience of the gospell of Christ His house we are saith the Apostle ver 6. if we hold fast the confidence of reioycing of the hope firme vnto the end perseverance and faithfulnesse is that which makes men true members of the Church of Christ whether Iewish or Christian If the Iewes be vnbelieving and rebellious they come shorte of the land of Canaan in the type and substance too If the Christians be like them in their sin their punishment is the same they are excluded also from the heavenly rest of the people of God Wherefore the Apostle in the next Chapter presseth this exhortation vehemently That these Hebrews to whom hee writes should carefullie looke to themselues that they were not as their Fathers of old vnfaithfull and disobedient in their profession thereof least they become also like to their Fathers deprived of all benefit from promise in Christ. Take heede therefore Brethren saith he that there be not c. This is the occasion The parts of the words are two 1 An Admonition to take heede of Apostasie or backesliding from religion which is here described 1. by ' its nature it is a departing from the living God the fountaine of all
thine own soule by all things that are louely by all loues to deny vngodlines and worldly lusts and to liue righteously soberly and godly Wouldst thou not be perswaded to reason didst thou indeed loue any of these as in word thou professest to doe but when all admonitions reprehensions exhortations or whatsoever good couÌ„sel given in the name of Christ shall not yet be entertained for the loue of Christ but fall vpon the heart like the hammer on the anvill that strikes but enters not or like a ball from a wall be smitten backe into the face of him that sent it with scorne and contempt of him his message and his Minister too say what thou wilt thy tongue belyes thine heart Christ is not he whom thy soule loveth when thou wilt doe nothing for his sake take it for a conclusion he hates Christ that hates Christianitie Vse 2 2 Vse is for Exhortation that seeing wee haue so faire an obiect of loue as Christ is we would place our loue there and bestow it on him who best deserues it This is a verie good point to put in practise Wee haue ignorant and worldly mindes wee know not the high Excellencies of Christ Iesus and therefore doe not affect them The world and worth of it we know and loue but too well Againe Sathan and our wicked hearts doe blinde our eies that wee cannot iudge aright of things it is with our mindes as it is with our eyes things that are a farre off though of greater bigger circuite yet seeme far lesse then those things that are neerer at hand The earth and earthly pleasures they are hard by we taste see and handle them we finde the sweetnesse of them by their present possession their natures agree with ours they are carnall and so are wee and therefore they will sort with our sensuall desires But now for Heauen and it's Ioy for Christ and his graces and glories they are matters a far off out of our kenne we heare much talke of them in word but our fleshly mindes cannot raise vp themselues so high as to conceaue the true worth of them by that which we heare spoken of them such spirituall things fit not with our earthly dispositions and therefore when we heare of them take away a few faint desires that dye of themselues we haue otherwise indeed no great liking of them we fulâ—â—ll euery of vs more or lesse the Prophecy of Esay foretelling how corruptly men would iudge touching Christ and his conditions euen wee thinke that He hath no forme nor comelinesse and when wee shall see him there 's no such beauty that wee should desire him Looke how meanely the Iewes esteemed of Christ in his abasement vpon Earth so doe Christians now iudge of him though in his glory they see no such great excellency as men speake of in Christ in his graces his word his ministers his seruice that they should be so much carried away with the loue of him or his How often doe men aske that question in their hearts Which the daughters of Ierusalem asked the Church What is thy beloued more then another beloued O thou fairest among women what is thy beloued more then another beloued that thou dost so charge vs What need such adoe such calling and seeking and enquiring of the Watchmen of the citty such charging of vs to tell him to thee if wee finde him is there any such singular dignity in this thy beloued aboue others so men in their hearts and tongues doe enquire strangely touching Christ and religion they wonder what great matters we finde in Christ and his seruice what good they get by so much prayers preaching running to Sermons and hearing by such strictnesse in their liues and all this for the loue of Christ conscience of his commandements they see not where the benefit is and it euen angers them that others should admire what they see not for any thing they perceiue grace desires not so mmch law as God the communion of Christ hath not so much delight in it as that wiâ—h they call goodfellowship filthy pleasures rellish sweeter then the ioyes of the spirit and peace of a good conscience they can loue the world the things in the world bee it an impure strumpet the very image of the divell aswell nay rather then Iesus Christ. The brightnes of Gods glory expesse image as he is called of his person This doctrine of louing Christ soundes strangely in the eares of carnall men Wherefore that wee may make a right vse of this instruction two things are to be obtained before we shall loue Christ. 1 Knowledge of Christ what are his excellencies in himselfe and benefits toward vs. This knowlede is the mother of affection What the eye sees not the heart rues not and t is true on the other side what the eye sees not the heart ioyes not Wherefore all meanes must bee vsed to get a distinct knowledge of Christ in all the forenamed particulars e Perfectly we shall not know him in this life neither shall we perfectly loue him but so farre as the word hath described him to vs we may and must know him 2 Holinesse of heart for Christ and all things in him are holy heauenly and spirituall and our affections will never take to them till they bee made like to them heauenly and spirituall 't is indeed naturall to loue some things but to loue God that 's from grace this affection is found only in the church 't is the soule calls Christ wellbeloued those that are regeneraâ—e whose hearts are sanctified those virgins are spoken of in the third verse of the first chapter who haue smelt the odor of the sweet perfumes oyntments of the Grace of Christ shed abroad in their hearts these loue Christ and none els When thus the eyes of our mindes are enlightned and our sinfull hearts changed then shall wee begin vnfainedly to loue admire those treasures of knowledge and Wisdome those exceeding riches of grace glory which are stored in the person of our Lord Iesus Christ wee shall then looke vpon all that good is the world which before we loued and magnified now comparing it with Christ wee shall conclude with the Apostle The things which were advantage to mee the same I cannot loose for Christs sake and iudge them to bee dung that I may winne Christ. It wil be with vs as it was with the daughters of Ierusalem before spoken of who at first ignorantly and somewhat scornefully asked the spouse what was her beloved that shee sought so much after him but when shee had at large described him in all his excellencies and told them This is my beloued this is my loue O Daughters of Ierusalem Now their eyes are opened and their hearts touched they are as desirous to goe seeke him as the spouse her selfe and now they begin to enquire of her O thou fairest among women whether is thy beloued gone whether is he turned asiae that we may goe and seeke him with thee chap. 6. 1. Now the lord open our eyes by his spirit that wee may cleerely see and ardently loue Christ to whom with the father c. FINIS Gell. noct Attic. lib. 1. cap. 15. Iob. 21. 14. 1. Cor. 7. 20. Act. 4. 12. Rev. 22. 20. 1. Ch. 5. 10. Psal. 45. 2. Ioh. 3. 34. Heb. 1. 9. Ioh. 1. 14. Coloss. 2. 9 Phil. 2. 9. Mat. 17. Act 9. Revel 1. 1. Ioh. 3. 2. Prov. 8. 3. Esa. 42. 1. Mat. 3. 17. Rev. 1. 20. Mat. 6. 21. 14. Ioh. 15. Esay 3. 3. Cant. 5. 9. Heb. 1. 3. Phil. 3. â— Cant. 5. 16
and the children only divide the inheritance so wicked men for a while liue together in Gods house the Church but when the rewarde of inheritance shal bee bestowed on the children of God these are vtterly throwne out of all and no part fals to their share This is expressed ver 35. And the servant abideth not in the house for ever but the sonne abideth for ever 2 Servants must haue their freedome from a free man that hath power to set them at libertie So must sinners from Christ the only sonne of God who hath this power and authority given vnto him of bondslaues to Sathan and sinne to make them Gods freemen He alone brings deliverance to captiues and prisoners translating miserable sinners from vnder the commande of the power of darknesse into the liberty of Gods adopted sonnes who being himselfe made heire of all things as Gods naturall sonne admits vs the adopted sonnes into the fellowship of a glorious inheritance This is set downe vers 36. If the sonne therefore shall make you free yee shal be free indeede Thus the servants of sinne are in an ill case sure to be turned out of house and home except the sonne of God Iesus Christ shall purchase their freedome and bestow an inheritance vpon them But what were these Iewes here such kinde of bondmen Yea that they were and Christ makes it good in the two verses following by vndeniable arguments Their vngodly practise shewed plainely what master they serued and by whose coÌ„mande they were ruled I know saith Christ yee are Abrahams seed viz. according to the flesh and so borne of free parents but yet yee are not freemen so long as malice contempt of the gospell loue of the world bloody desires of an innocent mans death with such like corruptions tyrannize and beare rule over your hearts as they doe For why but yee seeke to kill me A cruell master it must be that will commande and very slaues they are that will be obedient to do so ill an office as to murther Christ. But the reason followes ye doe it because my words haue no place in you That most holy pure meeke and peaceable Doctrine of the Gospell which Christ published vnto them could haue no command over their heartes to win them to subiectioÌ„ obedience therevnto they were engaged to another master to his word they would obey not Christs not Gods ve 37. which in the next vers 38. appeares yet more plainly I saith Christ speake vnto you that which I haue seene with my Father and ye doe that which you haue seene with your Father 1 I speake vnto you the will of God and you obey the will of the Divel Whence it is easie to judge vnto whom ye belong and whether yee be the Children of God free subjects vnder his gracious government or the children of the Divel and slavish vassalls vnder his mercilesse tyrainie You see now the occasion and Coherence of these wordes I haue read vnto you The scope wherof in breefe is this To giue these Iewes right information of their present condition what it was They in great errour boasted themselues much vpon their outward liberty while yet they were the servants of vnrighteousnes Wherefor our Saviour for their instruction and ours lets them vnderstand that they bee slaues that serue sinne as well as those that serue men And for this purpose he pronounceth to them and vs this most certaine and vndeniable truth Verily verily I say vnto you whosoever Committeth sinne is the servant of sinne The meaning of the wordes is plaine if you obserue 1 What it is to Commit sinne 2 what to be a servant of sinne To commit sinne is not simply to doe any act contrary to the law and will of God for even the regenerate and most sanctified men in many thingâ—s sin often who neverthelesse are not the servants of sinne but are free from sinne and made the servants of God as it is Rom. 6. 22. In this place therefore to commit sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to do evill willingly and ordinarily When men make as it were a trade and common practise of breaking the lawe of God holding on in an vnusuall course of vngodly liuing without remorse reformatioÌ„ of such Christ tels vs that they be the servants or slaues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sinne i they liue in subiection to the power of their sinnfull Corruption as slaues doe to the Command of their masters Sinne rules over them as masters doe over their servants The maine point of Doctrine then that these words doe afford is this Doct. A sinner is a bondslaue to liue in sinne is to liue in thraldome For the more distinct explication of this point touching mans spirituall bondage vnder sinne I desire you to obserue three particulars 1 The nature of this bondage wherein it consistes 2 The diverse degrees and kindes of it 3 The greatnes and grievousnes of it For the first the bondage of sinne standeth Chiefly in two things 1 In subiection to the power of sinne 2 In subiection to the punishment of sinne The power and authority that sinne hath over man is seene in two particulars 1 In restraining his liberty from doing of good 2 In Commanding his service in all bad emploiments As a master over his servants canne both bid and forbid them So the sinne that rules in mens mortall bodies hath power both to restraine them from good and to employ them in evill practises you shall see both true in their order 1. Sinne hath power of restraint and hindering from the doeing of good A slaue is not in his owne power but his masters hee cannot goe whither he will nor doe what he lifts nor dispose of himselfe as he pleaseth his service his goods his life are all ordered by his masters discretion So is it with a sinner who is holden in the fetters and chaines of his corruption he is not his owne man nor can he doe what many times he would In men that are regenerate and sanctified in part experience yet witnesseth how much they are pestered and cumbred with this sinne that hangeth on so fast about them How ever the spirit be willing and faine they would doe much in the service of God yet the flesh is weake and they are so shackled with it that for their liues they can make but slow hast in the wayes of godlines much a doe they haue to keepe jogging on dulnesse distraction hypocrisie formality and a world of other corruptions set vpon them in every spirituall duty in every good resolution so that when they do best their work is yet done but to halues Grace is yoked with Corruption when that puts vs forward this puls vs backeward in so much that a regenerate man is but halfe a freeman being alwayes in some sort molested by his Corruption in the whole course of his religious Conversation according as the Apostle Paul in the person of euery
regenerate man complaines very pittifully Rom. 7. 19. 20. 21. But now in those that are vnregenerate this power of sin is much more predominant whose hearts affections vnderstandings and all in them are fast locked and barred vp vnder impenitencie rebellion and blindnesse so that they are holden prisoners of Sathan at his pleasure as the Apostle speaketh 2. Tim. 2. 26. Sinne hath dealt with those men as wee doe with wilde fowle clipping their wings that they may not fly away or as enemies doe with captiues disarme them of their weapons that they shall bee able to make no shift for their rescue So hath sin vtterly disabled man to every good worke by putting out the eies of his knowledge and stripping him naked of all those graces strength which he had by creation Beside this sinne hath taken away all desire of doeing good haueing affected the soule of mâ—n with the loue of all vnrighteousnes where by it comes to passe that man is well contented to be the servant of sinne taking great delight in his owne shame and misery Vnregenerat men are kept fast in durance being neither able nor willing to come out of their bondage In this respect is sinne compared to snares and netts and bonds wherein men are caught and kept fast for escaping I finde saith Solomon Eccles. 7. 28. more bitter then death the woman whose heart is as netts and snares her hands as bounds Thereby signifing the most intangling and inthralling nature of the sinne of adultery whereinto few men fall that euer get out againe I see that thou art in the gall of bitternesse and in the bond of iniquity saith Peter to Simon Magus Acts. 8. 23. Why because for all his seeming profession he was still tyed to his couetousnes other vile affections like a slaue bouÌ„d to a post with a chaine So Paul exhorts Timothy that he instruct his hearers to the end they might Come to amendment and recouer out of the snare of the Divell of whome they were taken prisoners at his will 2. Tim. 2. 26. And for this cause are sinners in the state of vnregeneration compared to captiues and prisoners kept vp in restraint Isaiah 61. 1. Isai. 42. 7. But here you are to note that Satan and sinne doe not deale alike rigorously with all they carry a straighter hand ouer some then ouer others Some they keep in arcta custodiâ— in close imprisonment And that is when men by Satan and corruption are made so sure and so fast chained that they cannot goe one step beyond prophanesse and impiety Thus is it with men that are kepr close prisoners in the darke dungeon of ignorance or who stick fast in the dirt or mire of beastly coveteous and voluptuous affections in a word those that are giuen over to all vngodly and lewd courses Others there are who are indeed prisoners but yet they are kept in libera custodia in a larger kind of restraint or as we say in free prison And this is when Satan sporting himselfe in the sinne and misery of man holds him in a longer chaine and lets him goe a good way onward in Christianity but yet at last fetcheth him back againe when he pleaseth like birds in a larger Cage they flutter about or like birds in a string they make a faire flight vp towards heauen but Satan when he spies his advantage that by their fall he may giue some notable foyle to Gods glory and the credit of his Gospell then he twitcheth the string and downe they tumble vnto hell Such are those of which Peter speaks 2. Peter 2. 18. 19. 20. who had escaped farre from the filthinesse of the world but yet were intangled againe therein Such a one was Demas whose coveteousnesse hookt him back from his profession of the Gospell to the world And such was the young man in the Gospell who was come neere to the kingdome of heauen but he had one legge chained fast to the loue of riches and that fett him quite back againe All these haue a kind of liberty but t' is only of the prison They walke abroad but ti 's in fetters or as prisoners in Rome vsed to be dealt with chained to a souldier their keeper that doth accompany them to see them safe returned to their jayle Now you knowe that a slaue who walkes abroad to do his masters businesse is yet a slaue as well as he that iâ— chained in the Gallie And so are these still servants and bondmen to their corruptions how ever they seeme for the present to bee more favorablie vsed Thus of the first point wherein the masterlie power of sinne stands viz. the restraint from doing the good we should and sometimes would Now in the next place Sinne hath also 2 A power of coÌ„manding all bad services whatsoeuer A slaue you knowe must ride and runne drudg and trudg carry and draw hew in quarries digg in the mines tugge at the oare labour like horses in a mill and be put to all the base offices that are to be done Honourable seruices there be that a freeman a sonne may bee imployed in but servants and slaues indure the basest and painfullest drudgeries So is it with a sinner he is at the command of his sinne as the Asse of his driuer or as the Centurions servants were at their masters beck Looke how Satan inspires him and his corruption suggests vnto him so he studies and plotts so he invents and practises Be it but one sinne that raignes over him you shall see him euer attendant on that master as bee it lust pleasures coveteousnesse ambition he is wholy taken vp in their imployments He hath nothing to spare from them no thoughts no words no time weeke day and Sabbath day their businesse still goes on nay the day is not enough for the doing of its command He deviseth mischiefe vpon his bedd and he cannot sleepe till he haue lay'd a plott how hee may compasse one of his vngodly desires He will be profound crafty and diligent in contriving and dispatching the affaires which the Divell and his corrupt heart haue giuen him in command For this cause is sinne compared vnto a law Rom. 7. 23. because it commands and rules ouer men by powerful suggestions provoking them to evill A lawlesse law it is but fitt for lawlesse men it prohibiteth all that good is and enioynes the practise of every euill thing And hence also is Satan stiled the prince of this world because he hath noe meane company at his devotion ouer whome hee rules as vassals and slaues most ready to obey his will and pleasure But will you see what imployment sinne and Satan set men about Are they honorable services no the most vile base absurd and vnreasonable offices that can be devised what will not they command or what will not one of their servants do against religion conscience justice common honesty yea and nature it selfe Let coveteousnes tyrannize ouer him how basely niggardly
departing frō the living God This attribute compriseth all the rest more to vs thē all the rest not only what God is in himselfe but what he is vnto the creatures namely the author of their life being so the fountain of their happynesse and welfare He therefore that forsakes God leaues the wellspring of liuing waters to drinke puddle out of a broken Cisterne he leaues the Sunne to warme himselfe at a candle and departs from life to goe into death God is truth and light and they that goe from him runne into darkenesse and error in him only is peace and happinesse without him there 's nothing but woe and misery They forsake their owne mercy that trust in lying vanities Ionah 3. 8. being taught by his owne experience he that flyes away from Gods presence to goe to Tharsis thinking there to be in safety he shal be deceiued in his expectation the windes will not blow fauorably vpon such a runagate the seas will not brooke the shippe that beares him safety he finds none but whē we least looked for it in the belly of a fish and that neither vntil he had returned vnto God whom he had forsaken by prayer and promise of obedience Men and Angels and all creatures are but lying vanityes deceiuing the hope of them that seeke vnto them for helpe when their ayde is only sought after and God forsaken they then leade vs into sinne and misery and there leaue vs. Wherefore miserable is the case of Apostates who turne their backes to religion and sanctity of life in as much as these things cannot be left but God must be forsaken too There is indeede an imagination amongst them that God will be a friend vnto them in all religions and in all practises whatsoeuer But this is but a Turkish dreame No he that departs from faith and obedience departs also from the liuing God And whosoeuer so forsakes God let him also be sure God will forsake him then which no greater miserie can betide a creature You see Beloued what iust cause we haue to enforce this exhortation vpon our selues Take heede c. It is easie yet most dangerous to be deceiued herein wherefore now bethinke your selues try your hearts in an vnpartiall examination of them whether they be sound in the faith yea or no now that yee may not wander in this search fasten your meditations vpon these two particulars 1. Looke to thy knowledge see vpon what grounds thy faith in God and profession in religion is built Stands thy faith in the wisedome of men beleiuest thou because of their saying is it founded vpon the custome of the countrie of thine owne education vpon the authoritie of lawes and good liking of men that establish and maintaine the religion thou professest if this be the ground worke of thy faith thou buildest vpon the sand Hast thou no sound knowledge of religion thy selfe Art thou vnable to iustifie thy faith by the Scriptures Is not thy conscience convinced by sure proofe that the religion which thou professest is the very truth of God If so know then for a certaine that there is an euill heart within thee that will betray thee to Apostasie in the time of trouble Shall a man thinke thou wilt stand to that which thou knowest not throughly when arguments threatnings persuasions and faire promises shall assault thee Will such sleight imaginations as these endure the stake when all that thou canst say for thy selfe is I thinke so men say so I haue beene taught so by such and such Ministers other men are of that opinion I neuer heard to the contrarie And wil such slender and ill grounded conceites as these in matter of religion vphold thy heart in a constant resolution to stand for the maintenance of the faith will these arme thee with courage against the point of the sword the heate of the fire the teeth of the beast the force of torments losse of friends of country of life for Christs sake Be assured that if thy religion rest vpon such propps as these that it will fall vpon the dust when peace credit and other temporall respects which are now the maine vndersetters of it shal be remoued and the whole weight of it shall leane vpon such a broken reede 2 Looke to thy practice whereby thou shalt best discover what thy heart is Is the practice of thy religion entire faire vniuersal equally respecting all the commandements so that thou studiest to thy power to walke before God in vprightnesse and to please him in all things Art thou the same man in priuate that thou art in publike in thy closet and in thy parlour in the Church and in the market in thy life and in the pulpit Is thy carriage even and smooth doe thy holines towards God thy righteousnesse towards men thy sobrietie towards thy selfe keepe pace together goe hand in hand Art thou a faithfull Minister a iust Magistrate an honest tradesman as well as thou pretendest to be a Christian If thou canst say yea that truly there 's hope of such a one that what ever may befall him he will not start back nor deale vnfaithfully in the covenant he hath made with God but that his faithfulnesse and vprightnesse shal preserue him from backsliding But Beloued if ye serue God with reservations and secret dispensations picking and choosing according as it fits your owne humonrs doing this thing disobeying that If ye trust God in some promises mistrust him in others feare him in some threatnings despise him in others then know all is not well within for there is within an evill heart of vnbeleife and religion will gaine but litle credit by your cōstācie in the professing of it He that shuffles and cutts and choakes his conscience by shifts of wit stifles in him the good motions of grace nourisheth in him some wicked affection or other and liues in the practice of some secret abomination He that can stumble at a straw and leape ouer a block straine at a ceremony and neglect the substance of righteousnesse and iudgment and the feare of God he that is forward in such maters as gaine applause making the shew of his religion his reputation but in the meane time where there 's no notice taken of him he liues loosely intemperatly and vnconscionably Let not such a one deceiue himselfe it is certaine his heart is naught and vnfaithfull and when God his religion haue most neede of him such a false friend will faile them both He that hath already denied the power of Godlinesse will it be any wonder if afterwards he deny the forme of it one sinne liued in without repentance is enough to pull a man to hell and will it not be enough to poperie or any other heresie He that will not leaue his sin for his religions sake will easily be perswaded to leaue his religion for his sinnes sake he that will not at Gods commande or intreaty be
brought in any hand to put to death the body of sinne to relinquish any of his pleasing and profitable lusts lewd practices is this man in case to put to death himselfe in the defence of Gods truth for loue thereof to forsake the world and himselfe too to part with so much that could not part with so little He that is already a secret enemy to religion and devotion will in time proue an open pesecutor of both He that can despise and in heart deride a protestant minister is in faire forwardnesse to like well of a Popish Priest In a word he that hath bid farewell to pietie to day it is an even lay but he may bee driuen to take leaue of his religion to morrow When once the conscience can swallow downe wicked practises it will soone digest wicked opinions when once the ship leakes the lading is in danger both to sinke or swimme together neither is it possible that a pure faith can be preserued in an impure conscience Now my Brethren let every one of vs cause our hearts to passe vnder this triall censure and so we shall see what we haue to trust to what religion hath to trust to vs. Let vs goe vpon sure grounds care we that our knowledge of religion be distinct and certaine that our practice of it bee sincere free frō Hypocrisie so we shal giue good proofe of our faithfulnesse for the present and our perseuerance for the time to come Be not slack to goe about this search and be sure to doe it throughly delaies are dangerous when the the disease is mortall and to cure by halfes is not to cure at al. Secret infidelity is like hereditary diseases or like bruises taken in youth if they be not looked to in time throughly cured they will certainely kill at last A gangrene kils when it gets to the heart and what will that doe that is bred in the heart Inward diseases are ever dangerous but when they haue seized vpon the heart the fountaine of life they proue deadly Take then heed of an evill heart poysoned with vnbeliefe and as you loue the credit of religion the favour of God the happinesse of your soules looke to it betimes to purge forth of you such a venemous humour And now for an Antidote against this infection hearken in the next place to the second vse Vse 2 The second vse is of direction vnto a remedie against vnbeleife and Apostasie doe that which the Apostle here exhorts you to Exhort one another daily while it is called to day FINIS EXOD. 34. 23. 24. 23 Thrice in the yeare shall all your men Children appeare before the Lord God the God of Israel 24 For I will cast out the Nations before thee and inlarge thy borders neither shall any man desire thy land when thou shalt goe vp to appeare before the Lord thy God thrice in the yeere IN these words we haue two parts to be observed 1. A Precept 2. A Promise The precept is a Leviticall injunction touching certaine times of Solemne worshippe to bee performed to God by the Israelitish nation in the 23. ve More distinctly we haue in it three circumstances to be obserued 1 The time when this service was to be performed that was thrice in the yeare namely at 3. very solemne Feasts which were these 1 The Feast of the Passeouer or vnleavenedbread because during the Feast for seven dayes they might haue no leavenedbread in all their dwellings This Feast the whole Nation was to keepe at the Tabernacle where euer it should be set vp where after they had Sacrificed the Paschall Lambe in the Evening they were to returne on the morrow to their habitations as it is Deut. 16. 7. This Feast was kept on the 4 th day of the first moneth in memory of their deliverance out of Aegypt in Aegypt from the slaying Angell and in type of Christ that saues vs from the wrath to come 2 The Feast of Pentecost or of weekes which was kept seuen compleat weekes after the Passeouer or beginning the accompt at ripe Haruest when they put the sickle to the Corne fiftie dayes after they were to appeare before God with an oblation of the first fruits as it is Deut. 16. 9. Lev. 23. 15. c. This Feast was kept in memory of the Law giuen at Mount Sinai fifty daies after the departure of the Children of Israel out of Aegypt 3 The Feast of the Tabernacles kept on the fifteenth day of the seaventh Moneth for seuen dayes together after the gathering in of Haruest and Vintage Lev. 23. 33. c. At which time the Children of Israel that were Israelites borne were to dwell in Boothes made of the boughes of thicke and broad leaved trees leaving their houses In memory that they dwelt in Tents or Boothes for many yeares in the wildernesse as it is verse 42. 43. of that place These were the three solemne Feasts of the yeare wherein all the Males were to appeare before the Lord as we haue this precept explained by another precept Deut. 16. 16. Exod. 23. 14. c. wherein these Feasts are mentioned This is the first Circumstance of the time 2 The second is the persons that were at those times to performe this worship vnto God these are All your men Children all the Males amonge the Israelites 3 The third Circumstance is the person before whom they were to make their appearance that is God who is here called the Lord Iehouah and the God of Israel both titles implying that he had iust authority to commande the Israelites such solemne Services both in regard of his absolute Soveraignty over all and also of his gracious mercy towards them his People Now vnder this Circumstance of the person is implied the Place where they should appeare which was in that place which God should choose wherein to reare vp the Tabernacle or Sanctuary for his solemne and standing worship This was first at Shiloh after that was destroyed at Ierusalem in the Temple built by Solomon which place God chose to put his name there that is to establish his worship and to manifest his Glorious presence in speciall manner in that place In which respect those that appeared in those places dedicated to Gods worship are sayd to appeare before God himselfe there present to require and reward their faithfull Services This then is the precept that at three Solemne Feastes in the yeere the Passeover Pentecost and Tabernacles all the males of the Israelitish Nation should repaire vnto the chiefe place of Gods Publike worship there to offer Sacrifice and performe such Services as were required of them Next followes verse 24. 2 The Promise which is added to the Precept by way of prevention to take away such an objection as the People might make against the equitie and Reasonablenes of the afore named Precept God had commanded three times in a yeere all should come vp to the Tabernacle or
Temple What will become of vs then might the people say If all the men must go vp leaue their Houses who shal in their absence defend their Wiues ChildreÌ„ Goods Cattle c. froÌ„ spoile we dwell amid'st Enemies round about vs the Ammonites Moabites Syrians Phenicians Philistines Amalekites Edomites c. who beare vs mortall hatred for the wrong they thinke wee haue done them invading their Territories these wil be mindfull of vs they haue Policie enough to know the Custome of our Country and they wil be malitious enough to watch their best opportunitie to doe vs mischiefe the season fit for Invasion being the Harvest time If the Land be thus as is were dispeopled thrice in the yeare they will soone provide Forces in a readines to set vpon vs and when men are absent wals women are but weake defences when al shal be at Ierusalem an hundred or moe miles from home and that for many dayes in their going and comming and abode there what a spoile may there be committed vpon the borders in the meane time Wherefore this Service of God cannot be performed but with apparent perill to the whole State This is the obiection which the Israelits might make both in the wildernes and after that from time to time when they dwelt in the promised Land By way of answer vnto this doubt God promiseth that no Danger should befall them for observing of this commandement in this particular Our Enemies will invade our Country if we doe it say they nay saith God not so I will so order matters that they shall doe you no hurt neither shall any desire thy Land when thou shalt go vp thrice in a yeere to appeare before the Lord thy God wherein God promiseth that by an especiall providence he would so governe the Hearts of the Enemies of his People that they should not as much as intend them any mischief when they went about the Service of God Though a faire opportunity should bee offered them yet they should haue no Heart or desire to meddle with their Countrey But because they might yet cast a farther doubt and bee scarse willing to take God vpon his word in a matter so vnlikely therefore God to put them out of all feare strengthens this his promise by two other promises which should soone be effectually performed that by seeing his truth in the one they may learne to trust to his truth in the other These promises are 1. That God would driue out the inhabitants of the land of Canaan and giue them a dwelling there for I will cast out the Nations before thee therefore hee coulde easilie keepe out their enemies from reentring that could throw them out when they were in possession 2 That he would make their territories larger from time to time and I will enlarge thy Coasts their Territories assigned them should grow wider not narrower and they should gaine vpon their enemies who were more like to winne vpon them Now then hee that coulde giue them a Countrey when they had none but wandered in the wildernes without house or home he that could enlarge their borders when at the first they were but little according as experience anone after this time did proue to be most true he also could preserue them from loosing any thing they had especially when they hazzarded it for his owne service sake This is the plaine resolution of this scripture From hence now wee haue two instructions for our practice here to be learned The first is Doct. 1 That no man shal be a looser by his obedience to God The inference is plaine The Israelits might pleade that they could not obey this commaundement because of apparent inconveniencies that woulde follow therevpon God remoues this scruple by promising that no such danger should happen on them as they imagined if they would obey they should not be damaged by it Now forasmuch as the like obiections are made by vnbelieuers against every part of Gods Service to the end to shift of from themselues a necessitie â—o Obedience and also because God deales a like at all times towards his Faithfull Servants which setting a side all by-respects readily obey his will By the rule of Proportion from this particular we deduce this Generall That God suffers not men to sustaine hurt and losseâ— in regard of their Obedient Performance of such things as he commands them The second is this Doct. 2 Experience of the Trueth in some of Gods Promises should confirme our faith in the beliefe of others The deduction is also manifest God commands the Israelites to belieue that hee will over-rule the hearts of their enemies and keepe them from annoying of their countrey when they are busied about Gods worship why because he would cast out their enemies because hee would enlarge the bounds of their countrey after their enioying it now these promises they shoulde see manifestly accomplished shortlie after they came into the land of Canaan for now they were in the wildernesse when this precept was given them and therefore they had reason to belieue that God would bee as good as his word in this promise for their defence as he would be for their Plantation in that countrey Hence the point is Triall in one thing should cause trust in God for all other matters Of these in order 1 That none shal be a looser by his obedience to God For confirmation of this trueth obserue these reasons R. 1 The first reason is drawne from the trueth and faithfulnes of God in as manie promises as hee hath made in the Scriptures setting forth his aboundant rewarde of faithfull obedience It were an endlesse thing to name vnto you all or the most of these promises I shall therefore only direct you to the serious meditation vpon these Scriptures Deut. 28. Psal. 37 and 128. wherein whatsoeuer is good for the Soule the Body the Estate the Name the Posteritie of Man all is promised to them that feare God and obey his commaundements in all which God is faithfull and true to performe what hee promiseth if we be carefull to obey R. 2. The second is from his Mercie and Bountie wherein he is rich vnto all and aboue all to such as feare and obey him By which meanes God provides as for his owne glorie so for our singular inconragement in his seruice He will not haue his seruants to complaine that they serue a hard Master one that doth ill prouide for the aduancement and welfare of his seruants that his seruice is of much hazard full of trouble molestation and painefulnesse but of little profit and comfort This were a dishonour to God wherfore God will make it appeare that he commaundes not over vs for our hurt nor makes vse of our seruice without a bountifull rewarde for our labour If hee bid vs doe any thing 't is that we maie gaine by it as well as himselfe His glorie and our happinesse go both together nay was there euer anie