I haue binwholy at their command thinking speaking and doing every wicked thinge they haue suggested vnto me when I would do any good euill is present with me and aboue me and I am hedged with such a world of encumbrances that I cannot tell which way to get out Now Lord helpe me breake these my bonds vnloose these cords wherewith I am tyed free me from this streightnesse and bring my soule out into a large place Vndoe the works of of the Divell restraine his power destroy his kingdome and vtterly overthrow the dominion of sinne within me be thou my Lord and King and do thou rule over me let thy word command me thy Spirit lead me thy power incline me to all subiection vnto thee Bid me doe what thou pleasest and make me doe it forbid me what thou dislikest and keepe me from doing it perswade me by faire meanes and if stubborne force me by fowle exercise ouer me all the authoritie of a Father of a Master of a King of a God I submitt me to all and am content by any meanes to be ouer ruled so I may become a faithfull seruant in thy house and an obedient subiect of thy kingdome This my seruice is my freedome this freedome is my happinesse and for mee to bee thus free and happie is thine honour Nowe therefore take vnto thee the glorie of all and except of my service who hast purchased my libertie vnto thee O Christ I owe my soule much more my obedience I yeeld thee both and all that I haue or can doe take all command all protect sanctifie and saue all FINIS HOSEA 4. 6. My people are destroyed for lacke of knowledge because thou hast reiected knowledge I will also reiect thee that thou shalt be no Priest to me seeing thou hast forgotten the law of thy God I will also forget thy children THese words containe a short declaration of the miserable estate of the Church of Israel in the daies of the holy Prophet when the people they were ignorant the Priests they were negligent both were growne monstrously wicked and all were lâ—kely to bee out of hand most severely punished The partes of this verse are two 1 The sinne and punishment of the people their sinne is ignorance want of knowledge of God his worship and service their punishment is destruction or cutting off partly by temporall iudgements the Sword Pestilence Famine and Captivitie which for their ignorance with other sinnes should come vpon them partly by spirituall and eternal iudgments in their certaine condeÌ„nation in Hell fire My people are destroyed for lacke of knowledge 2 The sinnes and punishment of the Priests who are in the next place particularly questioned as chiefe authors of that ignorance which was among the people their sinne is that They reiected knowledge and forgot the law of their God The latter clause giues vs the meaning of the former The law that was prescribed vnto the Priests the sonnes of Levi is expressed Deut. 33. 10. They shall teach Iacob thy iudgements and Israell thy Law yet more fully Maâ— 2. 7. The Priests lippes should preserue knowledge and they should seeke the law at his mouth for he is the messenger of the Lord of Hosts This then was the covenant that God had made with the sonnes of Levi that besides the offering vp of sacrifices for the people he should provide for the instruction of the people in matters of religion for which purpose they are enioyned 1. To haue the knowledge of Gods will for themselues that the law of God might be sought at their mouth and knowledge preserved in their lips 2. To be readie and carefull to teach the same vnto the people so farre as concerned their duty to know and practise Now at this time these Priests had forgotten i. e. broken the covenant of Levi and transgressed the commaundement which God of old had given to the Priesthood being guilty of a double fault 1. Ignorance that they were not themselues men of knowledge such as were skilful and learned in the vnderstanding of the law able to informe others but were as the Pharises and Scribes in after times Blinde leaders of the blinde 2. Negligence that they tooke no care in teaching the poore ignorant people according as they were bound by their office Both these faults are signified vnto vs when the Prophet saith That the Priests had reiected knowledge meaning that they were ignorant themselues and negligent towards others They had no knowledge for their owne part or if any yet they despised to teach it to others A fault no way to be tolerated in such men therefore in the next place you haue their punishment which is conformable to their sinne They would not doe their dutie God would discharge them of their office they reiected knowledge with scorne and loathing of it so the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God with as much disdaine reiects them from being Priests vnto him They had forgotten Gods law God would likewise forget them and their posteritie leaving them without reliefe when their deserved shame and misery should come vponthem Which fell out accordingly at the finall destruction of the kingdome of Israell when Priests and people fared alike and were all carried away into perpetuall captivitie where they and their posterity remained ever Doct. The words being thus in briefe opened to you out of them I commend to your observation this generall point of instruction viz. Ignorance in matters of religion bee it in whomsoeuer is a hatefull and dangerous sinne If it bee in people 't is naught if in ministers 't is much worse in whomsoever it be 't is a sinne wherewith God is highly displeased and which he wil one day seuerely punish That the truth of this may appeare vnto you I shall endeavour to vnfolde vnto you the Qualitie and Danger of this sinne a little more at large because as ignorance is a common fault so men haue a common opinion that it is a very small offence scarce any at all You will iudge otherwise If you will duly consider of it in these three respects 1. The nature of it 2. The causes of it 3. The effects of it 1. For the nature of it you must knowe that ignorance is a foule blemish of mans nature a want of that perfection which should be in vs if matters were now with vs as wheÌ„ God created vs we were made after gods Image and a singular part of that Image was our knowledge and the most excellent part of our knowledge was the vnderstanding of all divine matters touching God and goodnes so farre forth as it was needfull for vs to vnderstand them Now nature it selfe that hath planted in every one an vnmesurable desire of knowing much leades vs also to iudge how incomparable an ornament it is where it may be attained When wee thinke vpon the infinite knowledge of God or vpon that excellent measure of knowledge in the Angels and blessed
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
scraping pinching and sparing will he be How most vnconscionably and vnmercifully will he oppresse exact cozen and deceiue all the world strangers acquaintance rich poore friends or foes Brother Father and all that may challenge faire and honest dealing If lust rule him he will damne his soule destroy his body disgrace his name ouerthrow his estate vndoe all his posterity for the loue of some base whore The like may be said of Pride Gluttony and Voluptuousnes or any such like swaggering lust Yea to goe farther the godly many times are here besotted who to satifie some one vnmasterly desire will hazard the peace and comfort of their soules disgrace themselues and their profession vexe the spirite and cast themselues vpon Gods sore displeasure So violent and tyrannicall are these commands of sinne and Satan and so base and servile are we growne in our obedience to them that we will not stick to do that which in the practise or event of it tends to our owne vtter vndoing Now who would not be ashamed of such a master and such a service Nay who is not ashamed of it But here is the power of darknesse and the invisible tyrannie of Sathan that whom wee hate yet we feare and serue of whom we are ashamed to him yet we shew our selues obedient Thus much touching a sinners subiection vnto the power of sinne Next follows his subiectiō vnto the punishment of it which is the sorest part of this bōdage which yet a sinner must surely beare He is in this respect of al slaues the most miserable for let him looke which way he will he can see nothing but scourges and Scorpions provided for his backe the whip the Crosse the forke aud such like punishments of slaues in old time are nothing to the torments he stands in feare of No sober houre passeth over a sinners head wherein his heart is not full of slavish and dreadfull terrors arising from a threefold cause 1 From Conscience the horrible clamors whereof terrifie his very soule and gripe him to the heart with vnsufferable panges while it stil cryes in his eare in this ruefull voice yet know that for this God shall bring thee to Iudgment oh this makes him quake and grow pale he is afraide to looke God or men in the face he shifts faine would if he could hide his sinnes from the knowledge of his Conscience and both from Gods eie 2 From Sathan who though he now seeme as his Master yet he knowes and trembles to thinke of it that hereafter he must be his everlasting tormentor 3 From God himselfe whose most furious wrath and vnavoideable vengeance he knows is prepared for him and readie every moment to swallow him for his rebellion Now who coulde eate his meate merrily that must pay such a shot What comforts of this life what pleasures of sin can be sweete which are every moment imbittered with so many woes It helpes not a iot that they be for a time deferred for he is no freeman who though he be not clapt vp in prison yet cannot walke abroad without feare of the Sargeant the prison the gallowes when the country is laide for him and executions out for him in every place Certainely it is a hell to liue in feare of hell and as bad as death to liue in bondage for feare thereof all the daies of a mans life Heb. 2. 13. Yet such is the miserable thraldome of a wicked man he is everie way in the bryers being on the one side fast chained to his sinnefull and vngodlie courses on the other as surely and certainelie bound to his everlasting punishment And so much for the first part of the nature of this spirituall bondage wherein it standeth 2 I goe forwarde to the next point which I proposed to your consideration viz. The diverse degrees of this bondage where you are to note that there are two kindes of it 1. wilfull 2 vnwilfull slaverie 1 Wilfull bondage is when a free mā is content to be made a slaue or being by force or fraud made one is willing to continue one still Such a one was Ahab who sold himselfe for a slaue to doe wickedly 1. King 21. 20. I will giue the worth of it said he to Naboth when he sought after his vine yard true he gaue the full worth of it that sold himselfe for a few acres of land Such are all those that commit sinne with greedinesse who take pleasure in all vnrighteousnesse who loue the wages of iniquitie who obey sinne in the lust thereof who take thought to fulfill the desires of the flesh with full consent and heartie good will giving vp themselues to be ruled by the counsels of Satan and their wicked hearts In which condition of a wretched sinner you may obserue two things remarkeable 1 How strangely base and degenerat mans nature is growne who being a most noble Creature made for the most honourable purposes and services in the world is now growne so vile and extreamly base so farre forgetfull of his duty and the dignity of his creation as to be willing insteed of the free and happy service of God and goodnes to put himselfe into a most ignominious slaverie vnto Divels and vile affections Naturally we all loue libertie choose rather the losse of life then of it and only violence fraude can bring vs or keepe vs in bondage But sinne hath prevailed with vs against nature and so taken off from vs the edge of all vertuous and manly resolution that of our owne accorde we offer our selues vnto it being put in fetters and manicles by our owne corruptions yea this slaverie men count their only liberty in somuch that when they be called vnto freedome haue their ransome offered them and all meanes of escape laid before them yet they choose to be slaues still 2 How Difficult a matter ti 's for a man to come out of this bondage surely he that loues the prison better then his enlargement its pitty there should be any meanes of his delivery and ti 's hazard if they be sought he wil not accept of them That servant who in the seventh yeere of his bondage did so loue his master that he would not goe out free he was by the law to serue his maister for ever afterwarde Exod. 21. 5. Hee that would not be free when he might should not afterwards when happily he would And so it is with the servants of sinne when once they beare a good affection to their Master and are so far bewitched as to hold themselues well apayd with his service Then are their eares nayled fast to the postes and gates of Hell or rather with Siser◠a nayle is stricken through their temples and at one stroke they loose both life and liberty for ever So that vnlesse that strong man make a forecible rescue of them out of the hands of these tyrants they doe never escape from this miserable thraldome 2 Vnwilling bondage as when a
man is taken prisoner by the sword in battle or circumvented by some stratagem or fraudulent guile Such is the Condition of Godly men many times who by some furious and vehement assault of temptation are wounded overthrowne taken led away captiue and clapt vp in irons vnder the guard of some strong vnruly lust or other or else by some subtle sleight and snare privily laid for their soules haue their heels intrapped in the ginne and for a while are caught as a prey for Sathan But now during this straightnesse what sighes and sorrowes doe possese the Godly heart How tedious aud irksom is this bondage How doeth he long till his heart bee againe enlarged that hee may run the race of Gods Commandements Life it selfe is vnpleasant till this liberty be obtained againe Wherfore many a harty prayer is sent vp to Heaven dayly to intreate God for his enlargement willingly doth he embrace all meanes of freedome gladly doeth he run and rest in him that onely bringeth deliverance vnto captiue prisoners with the Israelites in Aegipt he is even weary of his life for the oppression and cruell tyrannie vnder which he is holden which makes him in the bitternes of his soule cry out vnto God for deliverance frō his heavy bondage Often taking vp that Complaint of the Apostle Rom. 7. 24. O Wretched man that I am who shall deliver me from the body of this death These are the severall degrees of this bondage which was the second part proposed to be handled 3 I come in the third place to consider the greatnesse and grieuousnes of this spirituall bondage which will appeare by comparing it with outward bodily slavery Now spirituall slavery is worse then corporall in three respects 1 In regard of multitude of masters In corporall seruitude 1 master may haue many seruāts but for 1 servant to haue two or more masters is a thing vnreasonable and vnpossible suppose they were both good much more if they bee bad Miserable therefore is the estate of a sinfull man who when he serues fewest serues three at once 1 his lusts 2 Satan working powerfully in his sinfull corruption 3 God himselfe For the first it may be some one wicked affection is his master and yet there is worke enough to please that but when many lusts at once beare sway ouer a man like many tyrants in one Citty Lord what combats broyles and tumults be there in that mans heart when pride cōmands one thing covetousnes another when vncleane lusts draw one way ambition another voluptuousnesse a third a man had need then to study and take thought for the flesh to fulfill the lusts thereof and all litle enough to please these hard and cruell taskmasters Againe he hath another master and that is Satan who inspires these corrupt affections of mans heart with much rage and hellish fiercenesse and is that grād Pharoah who setteth al those inferior officers a work who therefore is called the spirit that worketh in the Children of disobedience Ephe. 2. 2. Ouer whom although he alone may seeme to challenge all power and authority as ouer the only subjects of his kingdome yet wee knowe that besides both these they haue another supreame and soveraigne Lord 1 God himselfe against whose governement although they do rebell yet can they not withdraw themselues from vnder his power and jurisdiction God is king let the earth be neuer so vnquiet and the haters of the Lord shall be subiect vnto him He will haue to do with them in spight of their hearts They feare him as slaues against their wills both to do his will whilst he vseth them to effect by them his owne most holy purposes and also to suffer his will in their iustly deserued punishment Thus wicked men are mastered on all hands and no way free either from sin or punishment 2 In regard of the meanes of escape a servant hardly vsed may find meanes to shift himselfe of his master It is not so with a sinner runne away from his master he cannot for he beares him alwayes about with him in his bosome his sinne still keeps him company and goe he whither he will Satan doggs him stands at his right hand nay possesseth his very heart so plying him with temptations and ill suggestions that he cannot goe a foote from his service T is true the case is so sometimes with a wicked man that he changeth his master but seldome comes a better If he escape the tyranny of one sinfull affection he falls vnder the command and power of another as bad So you shall haue a very spend-thrift turne a miserable niggard but this is only like a prisoner that remoues his bolt from one legg to another and such exchange is only done vpon compact He leaues one vice that he may the more freely giue himselfe to another so that he changes his master but not his servile condition Some raigning sinne or other will alwayes cleaue to his soule lie downe with him in his graue and sinke him downe to Hell And as for the eye of Gods revenging justice he sees it open vpon him to take notice of his doings and his hand alwayes lifted vp to smite him trembling alwayes to thinke that he hath no meanes to hide his sinne from Gods knowledge no power to prevent no strength to beare the heauy stroke of his wrath when it shall light vpon him 3 In respect of the reward the world hath scarce afforded masters so without all humanity Tyrannicall and cruell as not to be pleased with the faithful seruice of a slaue or not to reward him in some degree of courtesie for his seruice A sinner is miserable both wayes as he cannot please his master so he cannot hope for a reward For take a man that hath quite spent himselfe in the seruice of some one of these imperiall and cruell Lords who hath done all that he can in giving full content and satisfaction vnto them yet they rest not there are yet new commands and further injunctions so that when it seemed villany was come to the height and that mens witts and strengths did faile them for further plots and practises there 's yet a powder plott behind some new strange vnthought of piece of bad seruice to be performed Sinne and Satan are restlesse and mercylesse tyrants neuer contented still exacting crying craving compelling to new tributes and homages And now when a man hath worne out himselfe in their seruice spent his yeares and strength his wealth and good name and body and soule and al vpon them what is then his reward for this his trusty and true seruice A courtesy thinke you Nay a very Hell of vnkindnesse shame reproach misery and many other punishments euen in this life but for that other Hell damnation fire snares and brimstone and stormy tempests of Gods furious indignation this is their portion and the guerdon of their obedience Satan did for a while promise faire and performe little helping them
to enjoy some pleasures of sin for a reason but this seeming kindnesse was but coloured cruelty all being nothing but a sweet sauce to make him swallow downe those morsels of poyson the fierie venome whereof shall afterwards drinke vp his spirit and inflame his soule with euerlasting burning Foolish men and vnwise that take such paines to be miserable But how should it be otherwise when men are servants to Satan But rebels against God In vaine do they expect any other reward for their seruice then the severest punishment of their rebellion Thus I haue opened vnto you according as I haue bin able the nature degrees quality of this spirituall bondage of sinne It remaineth now to make some vse and application of that which hath benne deliuered Vse 1 The first vse shall be for the discouery of a great error in the world committed by men in iudging their owne and other mens conditions It is the common opinion of most that if a man liue out of danger of law and haue wherewith to pay euery man and keepe him out of debt and feare of the prison if he can liue vpon his owne and be beholding to no man if he can set his foote to the best mans in the parish and be able to make his part good in any suit or quarrell caring as little for such a great man as the great man cares for him if he can ouer-beare his enemies and trample vpon any that he takes against If he can go whether he lists do what he pleaseth liuing idlely in pleasures vpon other mens labours if he be able to sin boldly to satisfie any disordered affection without controule hauing power in his hand to overcome a poore Minister that he shal not dare to reproue him or money enough in his purse to out-bribe the authority seuerity of the law such a man as this that liues with out feare or care he is esteemed the only man that leads a free life and liues at his own command Thus men iudge of others and of themselues whil'st they looke no farther then that which is outward appearing to sense But they must knowe that every freeman in a civill estate is not a free subject of Gods kingdome No there be that feed dainty lie soft goe richly cladd liue lazily and who take their fill of worldly pleasures in all licentiousnesse who yet are as arrant slaues as any that serue in a Gally Do but turne their inside outward and you shall see ever whole legions of Divels domineering ouer them pride covetousnesse ambition envie malice vncleane desires with a number of such like black and hellish lusts raigning in their soules vnder the command whereof they are haled this way and that in all seruile obedience euen like slaues bought and solde in a market A vaine thing t' is for these men to bragg of their nobility gentrie of the freedome and ingeniousnesse of their education or living For let them know that a mans honour is his honestie and sanctitie his perfect freedome is the faithful service of his God He is truly free gentle and noble that 's truly gracious Swearing lying gaming whoring coveteousnesse gaping after a few pounds of gold and siluer foolish loue of gay apparell restlesse pursute after two or three words and titles of honour with the like are these the imployments of a braue free generous and noble spirit Farre be it from any man to thinke so seruile and base disposition they be that subiect themselues to such wicked and vnworthy affections nor can any be honest or honorable who hath such masters This the Apostle concludes Rom. 6. 20. When yee were the servants of sinne yee were free from righteousnesse And it must needs be a base and dishonest seruice wherein t' is free to be and to do any thinge saving that which is honest and righteous Wherefore let no man fall into the error of the Iewes here noted in this text boasting much of their freedome and dignitie because they were borne of Abraham liued not in bodily servitude lest they heare also that which Christ here replied vpon these Iewes who so committeth sinne is the servant of sinne and againe if yee were Abrahams Children yee would doe the works of Abraham vers 39. But now yee are of your Father the Divell because the lusts of your Father yee will doe vers 42. Vse 2 2 The second vse of this point shal be for admonition that each one do make triall of his estate whether he be the seruant of sinne yea or no For which purpose the Apostle hath set vs downe a golden rule Rom. 6. 16. knowe yee not that to whomsoeuer yee giue your selues as servants to obey his servants yee are to whome yee obey whether it be of sinne vnto death or of obedience vnto righteousnesse T' is not the Liverie or Cognizance of Baptisme t' is not the name of Christian t' is not the outward profession of religion that makes a distinction betweene the seruants of God and of sinne We haue a fairer marke to know them by and that is Obedience This tels vs certainly to whom they belong He that obeys God he is Gods servant he that obeys sinne let him protest or professe neuer so much devotion to Gods service yet he is for all that the seruant of sinne and no better Well then the triall is now easie and requires no more but this that you bring your thoughts home to your selues duely considering whom you do vsually seruice vnto whether God in obeying his holy commandements or your owne sinfull flesh and Satan in following their counsels Doest thou in thy heart serue the law of God consenting to all the commands thereof as most good and holy endeavouring as much as possibly thou art able to do whatsoever it biddeth thee holding a constant resolution to please God in all things whatsoeuer If thy conscience can truly say yea then maist thou rejoyce in the honourable title of being the servant of God On the other side doest thou committ sinne as our sauiour speaks here that is doest thou willingly and ordinarily make a practise of breaking Gods holy law following euery lewd course that Satan leads thee to and giving scope to thy vngodly desires yea is there any one particular sinne that raignes ouer thee wherein thou liuest wittingly and wilfully howeuer thou forsake others If thy conscience say yea then know that as yet thou art a miserable bondman and seruant vnto corruption hearken therefore in the last place to Vse 3 3 The third vse wherewith I will conclude this point and that is an exhortation to perswade those that find themselues in bondage vnto sinne to endeuour by all meanes to gett themselues at libertie To men in prison or bodily servitude this exhortation were needlesse but vnto the servants of sinne t' is most necessary to vse all perswasions to make themselues freemen Two motiues there are that ordinarily prevaile with all men to
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
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