Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 2 · Verse 19

Commentary on 2 Peter · Commentary on 2 Peter volume 2 · Chapter 2 · Verse 19

p. 10072 PET. 2.19.

While they promiſe them libertie, they themſelves are the ſervants of corruption: for of whom a man is overcome, of the ſame is he brought in bondage.

THe common pretence for the moſt unbounded licentiouſneſſe, hath been liberty. In that nefarious and diſloyall conſpiracy and murder of Iulius Caeſar, the generall diſpenſation of their conſcience was liberty. Catilines foule trechery was ſet off with the colours of liberty. When Sheba would invite Iſrael from a juſt and lawfull ſubjection, to the bondage of an uſurper, hee proclaimes a liberty; Every man to his Tents, he meant every man to his owne Tent. And that people, which had but as yeſterday fallen in the deſigne of Abſalom, aſon of their King; are now againe up in armes under Sheba, a ſubiect of their King, a rebell againſt their King. As Bees when they are up in a ſwarme, are ready to light on every bough; ſo the Iſraelites being ſtirred by the late commotion, are p. 1008apt to follow the head of any faction. When the rulers conſpire againſt Chriſt, they project liberty;kkPſal. 2.3.Ps 2:3 Let us breake their bands. Lawes are bands; for the wild, to cicure and humble them; for the weake to ſecure and keepe them: they that would oppreſſe their inferiors, and never be called in queſtion for it by their betters, would breake the bands. Pride, idleneſſe, drunkenneſſe, and all manner of diſſoluteneſſe, cannot range their voluptuous chaſes, till the boundaries bee removed: let them diſſolve the coards of moralitie, and then they proclaime libertie. So doth corrupt nature abhorre reſtraint, that it embraceth any doctrine which ſhall but promiſe liberty. While they promiſe them liberty, &c.

The parts of this Text have a chaine of dependance. Firſt the maine ſcope is the allurement of the weake, in generall. Secondly, the way of this allurement is by Promiſe. Thirdly, the force of that Promiſe is Liberty. Fourthly, the conviction of that force, The promiſers are bound, Themſelves are the ſervants of corruptions. Fifthly, the proofe of that conviction; For of whom a man is overcome, of the ſame he is brought in bondage.

Firſt, for the maine ſcope, the ſeducement of the weake. It was Chriſts charge to Peter, llLuk. 22.32.Luke 22:32When thou art converted, convert thy brethren. It is Satans charge to his agents, now you are confounded, confound your brethren. He that is not croſſe to Chriſt, cannot be Antichriſt. There be many Antichriſts, ſaith Saint Iohn: there is a meane Antichriſt, and a maine Antichriſt: every falſe teacher is a meane one, but there is another that is the maine Antichriſt. The old foxe hath abundance of cubbes; and as Chriſt ſaid to Peter and the Apoſtles, Feede my lambs; ſo hee to theſe inſtruments, Fleece, flay, worrey the Lambes. Chriſt came to heale the wounded, to bring deliverance to captives: they come to wound the whole, to bring the delivered into captivity. He to call ſinners to repentance, they to call the righteous into wickedneſſe. Hee, to ſave that which was loſt: they, to ſpill that which might be ſaved. Such is the implacable enmitie of the Prince of darkneſſe againſt the children of light, that he will rather make his owne fire hotter, than not labour to bring them to the participation of his torments.

But O what ſhall wee ſay to the ring-leaders of this infernall conſpiracy?mmPſal 32.10.Ps 32:10 Many ſorrowes ſhall be to the wicked; but how infinite is their portion that make men wicked?nnIam. 5.20.Jas 5:20 Let him know, that converteth a ſinner from the error of his way, that he ſaveth a ſoule from death, and hides a multitude of ſinnes. So let him know, that perverteth the righteous from the truth of his way, that he doth bring a ſoule unto death, and occaſion a multitude of ſins. If they that turne men to righteouſneſſe, ſhallooDa…. 12 3. ſhine as the ſtarres in heaven: then they that turne the juſt to error, ſhall burne as everlaſting coales in the fornace of hell. He that doth ill, and teacheth ſo, ſhallppMat 5.19.Matt 5:19 be minimus in coelo, but maximus in inferno. Even to pejorate men by bad example, is a miſchiefe intolerable: and corrupt patternes ſhall find an unanſwerable indictment for the filthy copies that have been taken from them; though they neither forced, nor tempted, nor perſwaded to them. That which cuſtome hath made honourable, will by great mens refuſall grow contemptible. Young Gentlemen in Athens uſed to play on the Recorder: but when Alcibiades, viewing his face in a glaſſe, as his cheeks were puff'd up with blowing the Inſtrument threw away the pipe with indignation,Aul. Gell. lib. 15.17. Plutarch. all the Gallants preſently caſhierd that kind of muſicke. And when eminent perſons take up things contemptible, their followers thinke them honourable. What was more vile than the office of Scavengers, the charge of ſcowring the ſinkes and gutters? Yet when worthy Epaminondas had once borne the office it was ſought for among other preferments. Exemplary evils be bad enough, but how deepe a place is prepared for them in Tophet, that wilfully ſeduce others to diſhonour their Maker? It is dreadfull to thinke, horrible to feele, the bitterneſſe of their damnation.

Secondly, the way of this allurement is by Promiſe: where wee have diverſe conſiderations:

p. 10092. Promiſes are the cheapeſt things men can part withall, and yet the ſtrongeſt enchantments. The cheapeſt; therefore hee that is poore in every other thing, can be rich in promiſes. Of all members, the tongue decayes leaſt and laſt: there is no feare of wearing out that. The legges decay with travell, the armes with labour, all with age; but the tongue holds out, unleſſe the Palſey or ſuch accident ſeazeth on it. It is commonly two yeeres after we are borne, ere wee can ſpeake with it; but it is ſcarce two houres before we die, that we loſe it. Still that little filme or fleſh retaines the vigour, when the reſt languiſh into impotencie, as one clapper will weare out divers Bells.qqGen 49.21.Gen 49:21 Nepthali giveth goodly words: this is every mans bounty, what arr1 Sam. 25.10, 17.1 Sam 25:101 Sam 25:17 Nabal is that, which will neither heare good words, nor give them? Hee did not onelyonly give Davids ſervants nothing, but that which was worſe than nothing, bad language. All Iſrael knew and honored their deliverer; yet this clowne to ſave his victuals, will needs either make him a man of no merits, or of ill; either an obſcure one, or a fugitive. Suppoſe hee feared Sauls revenge, and therefore reſolved to ſhut his hands; yet hee might have ſo temperd his deniall, that the repulſe might have beene free from offence: but now his foule mouth doth not onelyonly deny, but revile. It ſhould have beene Nabals glory, that his Tribe yeelded ſuch a Succeſſour to the Throne of Iſrael: now his envy ſtirres him up to diſgrace that man who ſurpaſſed him in honour and vertue, more than he was ſurpaſſed by him in wealth and eaſe.

Faire words, we ſay, never hurt the tongue: they doe leſſe hurt the purſe. Never man was the worſe, or the poorer for good language.ſſIam. 2.16.Jas 2:16 Saint Iames ſpeakes of ſome verball benefactors: now to ſay, Be warmed, doth not coſt them one ſticke from their wood-piles. Be clothed, fetches not one caſt garment from their wardrobes: Be filled, derives not a cruſt from their cupbords: yet ſuch hypocrites are condemned of uncharitableneſſe. How fearefull then ſhall bee the account of ſavage crueltie; that doth gravatis addere gravamina, trampling upon them with ſcorne, whom God hath humbled with miſery; and in ſtead of healing their wounds, ſet them afreſh bleeding by their reproches? With the ſame eaſe men may ſpeake well, that they doe ſpeake ill: yea of the two, bad words are commonly the lowdeſt, and put the Organs of ſpeech to more ſtreſſe: therefore Paul cals maledicentia, a crying. It is a queſtion, whether the flatterer or blaſphemer ſhal have the upper hand in the Kingdome of hell: unleſſe we moderate it thus; that the hypocrites tongue ſhal be everlaſtingly bitten with ſcorpions; and the blaſphemers burne in unquenchable flames. By how much eaſier the Law, by ſo much ſorer the puniſhment for breaking that law. Now there is nothing eaſier than to ſpeake faire: as the Beggar told the Biſhop, when in ſtead of an almes he gave him his bleſſing; that if that bleſſing had beene worth a penny, hee would not have been ſo bountifull.ttPſal. 129.Ps 129 They be uncharitable paſſengers, that will not bleſſe the reapers: like our hide-bound, heart-bound, tongue-bound peeviſh ſectaries; that will not vouchſafe a Good day, or a Good ſpeed to their neighbours.uuPſal. 109.17.Ps 109:17 As they delight not in bleſsing, ſo it will be farre from them.

2 Faire promiſes are ſtrong ſnares to entangle fooles. Every one is not a Ioab to be fetch'd home to us with firing his fields; as they ſay, witches are brought to the houſe where they have done miſchiefe, by caſting ſome relicts into the fire. The devill did not appeare to Chriſt in a terrible forme, threatning the calamities of earth, or torments of hell; but by faire promiſes, of many kingdomes. How impudent was that preſumption; even ſuch as hell it ſelfe might well have beene aſhamed of. A beggarly ſpirit that hath not an inch of earth, offers the world to the Maker of it, to the Owner of it: Gods ſlave would be adored of his Creator. But let this teach us, that hee will not bee ſparing of falſe boaſts, and unreaſonable promiſes to us, that dares offer him kingdomes, by whom alone are made all Kings. Promiſes; this was his way at the beginning; Yee ſhall bee as gods, to our firſt parents: this is the proceeding with all their children; honour, p. 1010and wealth, and eaſe, are the propoſed rewards of unrighteouſneſſe. If the king of Moab promiſe gold and promotion, the covetous Prophet cannot hold off.Gen. 14.23.Gen 14:23 Shall not their ſubstance be ours? That promiſe won the Shechemits to ſo painfull a condition, to ſo bloody a concluſion. Temptations on the right hand are moſt dangerous: how many that were hardned with feare, yet have melted with honour? There is no doubt of that ſoule, that will not bite at the golden hooke. Some indeed are ſo cunning, that they will doe more for a ſmall preſent benefit, than for the promiſe of a tenfold value. Satan is faine to ſtoppe their mouths with ready money: Gehezi ſhall have the talents, Achan the golden wedge. O that man were but ſo wary as to ſay, Timeo Danaos & dona fere…tes. Theſe bee the ſtrong lines of Rome, whereby ſhe catcheth ſo many Trouts and Gudgens, Promiſes: whereof ſhe is as liberall, as ever was Antigonus, who was called Antigonus daturus. Similes habeant labia lectucas: let ſuch aſſes have no other provender but promiſes.

3 It is ill to promiſe, and to deceive: but it is worſe to promiſe with a purpoſe to deceive. Even to renew or delay juſt promiſes, is faulty: Terminum termino addere, is not onelyonly negandi calliditas, but negando pejus. Wee may ſafely doubt … ſit beneficium, cujus dilatio cruciat expectantom. Such be the proverbiall ſpeeches; Creſcente herbâ, moritur equus: and Dum Canis mingit, fugiens Lupus evadis. The God of truth dwels in heaven, he hath made no roome there for the children of falſhood. Truth is the columne of commerce, the bond of ſocietie, the ſeale of equity; and where that failes, the very foundation is caſt downe. Yea, it is the obligation of conſcience, to which we ſet our tongues as hands, and our fidelity as ſeales: if not an act and deed, yet the firſt act of a ſeaſonable deed: which he that wilfully breakes, ſhall bee in the end as bankerout of credit, as hee is already of grace. I know there be ſome faulty promiſes, better broken than kept: In malis promiſsis reſcinde fidem. Concerning which a man is in vovend… ſtult…, in reddendo impius. But the good man breakes not his promiſe, though hee be damaged by the performance. Vdiſlaus King of Hungary falſifying his promiſe and oath, at the earneſt inſtance of two Cardinals, ſet upon Amurath the Turke unawares: who perceiving his ſouldiers falling, and victory flying from his ſide, pull'd a copy of the truce out of his boſome, and lifting up his eyes toward heaven, uttered words to this purpoſe. O Ieſus Chriſt, loe theſe are the Leagues which thy ſervants have broken, after confirmation of them by thy Name: if thou be a God, as they ſay thou art, revenge this injury done to thee and me, by plaguing theſe perjured miſcreants. Scarce had hee ended this ſtrange petition, but the ſucceſſe of the battell turned, the King was ſlaine, his army diſcomfited, and his people pitifully butchered.

This hath been one of Romes old trickes. Iohn Huſſe had a promiſe, and (more) a ſafe-conduct to the Councell of Constance: yet thoſe forſworne perſecutors put him to death. A foule fact, not onelyonly againſt the Law of Chriſtians, but of nations: yet how have they blanched it? Firſt, that the ſafe conduct was not granted by the Concell, but by Sigiſmund; as if theſe could be diſtinguiſhed; in which the fault is not diſcharged, but tranſlated. Secondly, That it was a protection againſt unlawfull violence, not againſt lawfull execution. How abſurd? When he ſuffered in that very cauſe, for which he received warrant of ſecuritie. Thirdly, hee had it to come, but not to returne: but this is an evaſion that may wreſt laughter from the ſpleene of gravitie it ſelfe: as if where acceſſe is promiſed, receſſe were not alwayes included: as if an underſtanding man would move one foote out of doores upon ſuch weake tearmes of aſſurance. Such hath beene the conſcience of Romiſh promiſes: wee expect fidelitie from Papiſtrie, Sicut Britannia ſuum Arthurum, ſicut Indai n…v… Meſſiam. OnelyOnly wee are ſure of one thing; if wee never truſt them, they ſhall never deceive us. Therefore when the Deputies of the reformed Religion in p. 1011France, after the Maſſacre that was on Saint Bartholomewes day, treated with the King and Queene mother, and ſome other of the Councell, for Peace, and both ſides were agreed upon the Articles; the ſole queſtion was, the ſecuritie of performance. After ſome particulars propounded and rejected, the Queene mother ſaid, Why is not the word of a King ſufficient ſecuritie? One of the Deputies anſwered; No, by Saint Bartholomew, Madame. They that encourage their Proſelytes to promiſe great matters to us, whom they account heretikes, and by their Doctrine abſolve them from all performance, deſerve no better truſt or credit than very devils. How like are they to thoſe two ſonnes of Iacob aaGen. 34.25.Gen 34:25, bloudily breaking their promiſe to the Shechemites, whoſe act their owne fatherbbGen. 49.7.Gen 49:7 curſed? To execute rigour upon a ſubmiſſe offender, was more mercileſſe than juſt: to inflict a puniſhment ſo farre exceeding the fault, was cruell. If they had beene fit Iudges, who were bloudie executioners; or if the penaltie had beene proportionable from another; yet in them that had vowed peace, and promiſed affinitie, it was ſhamefully injurious. To diſappoint the truſt of another, to neglect our owne word and fidelitie for private purpoſes, addes faithleſneſſe to crueltie. They never meane us ſo deadly a ſtorme, as when they make faire weather, and beare us in hand, all is peace. The Spaniſh proverbe is true in them, C'ome Santo, y caga Diabolo; They have eaten downe Saints, and void forth Devils. Alas, how wofull a complaint have I here juſt cauſe to take up!

ccEſa. 59.14.Isa 59:14Truth faints and ſwoones in the ſtreet, and no body will ſo much as give it a little Aquavitae, to recover it. There is a decay and declination, as of the ſtrength of the world, ſo of all goodneſſe. Wee are the droſſe, the refuſe, the fag-end of mankind; upon whom, not the end, but the ends, not of the world, but of worlds and ages fore-paſſed, are not come, but met together, in an unhappie conjunction. The alacritie and vigour of the whole creature is worne away: Iuſtice drawes her breath faint and ſhort; Equitie is knock'd downe with the beames of the Ballance; Charitie hath caught an everlaſting cold; Conſcience is taken with a Lethargie; and Fidelitie, like a little Gold, is ſo loſt in the ſophiſticate maſſe of ſelfe-love and policie, that when the great Iudge comes, he will ſcarce find it upon earth. This daily defection growes ſtill upon us, which was prophecied above fifteene hundred yeares agoe, That indd2 Tim. 3.3.2 Tim 3:3 the laſt dayes there ſhould be Promiſe-breakers. All ſinne ſpreads, and like the Plague diſperſeth it ſelfe: thus Pride is gone from the Court to the Countrey, and Covetouſneſſe from the Countrey to the Court; Swearing from the Gentleman to the Beggar, and Drunkenneſſe from the Beggar to the Gentleman. If ſome ſinne be more predominant in ſome places; as high-mindedneſſe is buſie about riches, malice, or private revenge about authoritie; unfaithfulneſſe fills all places. Rich mizers hoord it up with their Gold, and Povertie makes it her ſtaffe to walke withall: the Sycophant lives by it, as his daily bread; and great men doe not ſcorne it, for an advantage: the young learne it for their firſt Leſſon, and the old keepe it to the laſt. This falſe coare rots us at the heart, while our skins be faire and unblemiſhed. Now quo fonte derivata clade…? wee have broken our promiſe with God, and how ſhould men truſt us?

There is aeeZech. 5.4.Zech 5:4 Booke written againſt them, a flying, a burning Roll, that ſhall deſtroy their houſes, and themſelves. God will one day bring it forth: it may be while the words are in their memorie, the Viſion may croſſe their braines, and the wings of this Booke flutter over their drowſie conſciences; till out of a furious paroxiſme, they vent this hideous exclamation, The Booke, the Booke, amongſt the reſt of their franticke imaginations. A terrible ſuppoſition, may ſome ſay: but terrors are no wonders, when God comes to Iudgement. Certainely, the guiltineſſe of this infidelitie and wilfull coozenage, is like a Match layd to fire a trayne of Powder; it burnes dimly on, to the appointed time; p. 1012and then at one fearefull Blow it blowes up all. A deteſtable ſinne, a deprecable puniſhment!

4. Seducers refuſe no way, ſo they may deceive: Iurant, perjurant; they will ſay and ſweare, promiſe and lye, propoſe and interpoſe, to make ſtrong their partie. Abſalom ſtood at the Court gates, and having firſt taken the eyes and tongues of the people with his expenſive braverie, layes alſo ſnares for theirff2 Sam. 15.4.2 Sam 15:4 hearts, by liberall promiſes, and courtly policie; what he would doe for them, were he a Iudge. His eare is open to all Plaintiffes, all Petitioners: there is no Cauſe which hee flatters not; his hand welcomes every man with a ſalutation, his lippes with a kiſſe. O courteous, beautious, bountious Abſalom: this was the common acclamation. Sed promiſſa tyrannorum finiuntur in ruina credentium. Indeed they have arguments in all moods and figures, but their laſt is à faſciculis. It is recorded of Cacus, a notorious thiefe, that when hee had ſtolne beaſts, hee would drag them into his Cave backward, by their tayles; that by the contrarie tracke of their feet he might be freed from the ſuſpition of theeverie. So to their holes of rapine and miſchiefe they dragge backwards, that the Innocents may rather ſeeme to have freely paſſed from them, than to be ſurpriſed by them. Our Engliſh Papiſts, ſmarting under the hand of Iuſtice, which they call Perſecution, ſome of them ſeeing both the promiſes of Rome, and their preſent fortunes at home failing together, began to totter, and make ſhew of turning to the Goſpel. Whereupon the Pope hath beene faine more than once to ſend them a Token, wherein were printed the five wounds of Chriſt, with this Motto or Poeſie, Fili da mihi cor tuum, My ſonne give me thy heart. Thus by maintaining their diſſimulation to us, he maintained his owne diſſimulation to them: or elſe they were in a wrong Boxe, for they came to Church by warrant of that Embleme. Ever ſince they have learned to temporize, having one heart for God, and another for Baal; one for the Prince, and another for the Pope; one for the Communion, and another for the Maſſe. So that neither Proteſtants nor Papiſts can tell whoſe they be, nor themſelves whoſe they ſhall be.

O this heart of man, how deceitfull it is upon the weights! How like a cloſe darke Vault, without any creviſe to looke into it! The Poets faine, that when Iupiter had made man, and was delighted with his owne beautious fabricke, hee asked Momus, what fault he could eſpie in that curious Piece, what out of ſquare, or worthy blame. Momus commended the proportion, the complexion, the diſpoſition of the lineaments, the correſpondence and dependance of the parts; and in a word, the harmonie of the whole. Hee would ſee him goe, and liked the motion; he would heare him ſpeake, and praiſed his voice and expreſſion. But at laſt hee found a fault, and asked Iupiter, whereabouts his Heart lay? Hee told him, within a ſecret chamber, like a Queene in her privie Lodging; whither they that come, muſt firſt paſſe the Great Chamber, and the Preſence. There is the Court of Guard, forces and fortifications to ſave it, ſhadowes to hide it, that it might not be viſible. There then is the fault, ſaith Momus: thou haſt forgotten to make a window into this chamber, that men might looke in, and ſee what the heart is doing; and whether her Recorder, the Tongue, doe agree with her meaning. If a window were framed into the breſts of theſe deceivers, how would the blacke devices which they contrive in tenebris, be palpably odious; how would the coales of feſtering malice bliſter their tongues, and ſcald their lippes! Then we ſhould ſee how they Packe and Shuffle, and meane in their time to Cut alſo, or to Deale a poore Game to the Innocent. But that privie chamber hath a window onelyonly to Gods, not mans or Angels inſpection.

I conclude: It is the ſweeteſt thing in the world to be innocent, to be freed from the checke of an impartiall conſcience; which will as ſurely tell us our unfaithfulneſſe, as ever wee durſt be unfaithfull. There is not the leaſt promiſe made, but there it is entred: if it be performed, the Booke is croſſed; if not, it p. 1013remaines upon record, an evidence againſt us. A man paſſeth by the poore; promiſeth to give them ſomething as he comes backe: this promiſe is written in heaven, and it is not ſafe to mocke God, who in all lawfull things bindes us to our word. If the good manggPſal 15.4.Ps 15:4 promiſe to his owne hurt, yet he changeth not. If hee be ſpare in promiſing, yet he will be ſure in performing. Poſt pactum mala conſultatio. How welcome is ſleepe, when we lay downe our heads upon the pillow that beares not the burden of unfaithfulneſſe! Let the cunning men of the world triumph in their riches, overlooke all their injuries, make themſelves merry with their witty deceivings; this and that we have gotten by cleanly trickes. When they come to die, and their awaked conſcience repreſents all theſe impoſtures in their true faces, they would give a thouſand worlds for this one teſtimony,hh2 Cor. 7.2.2 Cor 7:2 We have wronged no man, we have defrauded no man. I have kept my promiſe with men, God will keepe his promiſe with me, for ſalvation in Ieſus Chriſt.

While they promiſe them liberty] this is the force of their promiſe. Now liberty is fourefold; Corporall, Conſcientiall, Spirituall, and Senſuall.

1. Corporall, which conſiſts in a freedome of action: when men are not ſl…ves bound to the mines or galleyes to row (their Lords in eaſe) with ſtrokes and ſtripes: or to dig gold from that earth which ſcarce yeelds them ſallets. When the feete of Ioſeph are not hurt in the ſtockes, neither do his children ſweat in the Bricke-fornaces. When the mur'd up debtor ſits not in a melancholy conſideration of his unmercifull creditour. To move onelyonly the length of his teddar, or but by the allowance of his keeper, is a mans captivity. Yea, even to bee confined to a ſicke bed, is a miſerable thraldome. Thoſe Anchorites that have bark'd up themſelves in hollow trees, or wals, had yet ſome roome. That perverſe Cynicke, who barreld himſelfe up in a Tub, could ſtand or ſit, or enjoy ſome kind of poſture. Scarce any Iayle is ſo cloſe, that it affords not the priſoner two or three ſteppes.iiIob 7.4.Job 7:4 But the Bed of languiſhing ſickneſſe is of a narrow compaſſe. David ſware thatkk…ſa. 132.3. he would not goe up unto his Bed, &c. To goe up unto the Bed, denotes ſtrength, promiſeth eaſe. But when God ſaith of Iezabel, llRevel. 2.22.Rev 2:22I will caſt her into a Bed, he makes his owne comment upon that, calling it the Bed of tribulation. Their thraldome i… grievous, whom God hath nailed to their bed: they are not hindred from the Church by a Recuſancie, as if they would not come: but as it were by an Excommunication, they cannot come. The ſicke bed is a ſolitude: when the Centurions ſervant lay ſicke at home, his maſter was faine to come to Chriſt, the ſicke man could not. Their friend lay ſicke of the palſie, and the foure charitable men brought him to Chriſt; he could not come. Peters wives mother lay ſicke of a fever, and Chriſt came to her, ſhe could not come to him. The bonds of mortali…ie are ſo much the ſtronger, by being weaker: the ligaments of the armes are …he looſer in articulo mortis, yet then they bind the arme from motion, & abridge it of freedome. There was ammLuk 13.11.Luke 13:11 woman bowed downe with a ſpirit of infirmitie: her body was not more a jayle to her ſoule, than her diſeaſe was a Iailor to her body, and Satan to her diſeaſe: who had thereby inverted the poſture of her creation, and turned that countenance to the earth, which was made to looke up toward heaven.

Thi… th…n is a liberty of the body: when neither debts, the diſeaſes of eſtate; nor diſe…ſe…, the debts of nature doe hinder the freedome of action. Even a civill freedome hath beene held honourable: how ambitious were the tributaries of Rome to become her deniſons? The Burgeſſe confeſſed that hennAct. 22.18.Acts 22:18 obtained it with a great ſumme. The honour of Ieruſalem was farre greater, therefore ſo much the grievouſ or the expulſion. Their baniſhment & loſſe of their ſweet countrey, their …rvitude and loſſe of their ſweet liberty; and the loſſe of the ſweetneſſe of all ſw…etn…ſſes among them that had any ſparke of religion, the ſervice of God might teach them to hang up their Harpes and weepe,ooPſal. 1…7.3.Ps 1:7Ps 1:3 remembring Sion. Had a Gentile been baniſhd thither, he had not been an exile, but a proſelyte; Felix exilium p. 1014cui locus ille fuit: but for a Iew to bee baniſhed from thence, it was lamentable captivity.

2 Conſcientiall, when nothing is impoſed on us, but that may ſtand with the perſwaſion of our rectified minde. That religion which would binde the conſcience, where God hath not bound it, retia & laqueos injicit, brings ſnares and fetters, and takes away due liberty. Indeed thoſe civill lawes doe binde, that tend to good: as forbidding to frequent tippling houſes, for the avoiding of drunkenneſſe; or to weare dangerous weapons, for the preventing of homicides. But thoſe which are for civill orders, whoſe intention is not obligare ad culpam, ſed ad poenam; the breach whereof is ſufficiently ſatisfied with the mulct; doe not binde the conſcience; nor is the omiſſion of them a morall or mortall ſinne.ppMatth. 23.4.Matt 23:4 But to entangle the ſoule with a multitude of traditions, ceremonies, and unconcerning rites, is condemned, as taking away the liberty of conſcience. Such is celibate to the pamperd fleſh, or abſtinence to the raging appetite. They may as well put a match to dry powder, and forbid it to take fire.

There is indeed a ſcrupulous conſcience, like a little ſtone got into the ſhooe, that gals the foot. This ariſeth firſt from ignorance: the purblinde cannot diſcerne of colours, though they be dyed in graine. Secondly, from that wee call Morbum maniacum, the effect of melancholy, or of ſome tedious ſickeneſſe; or from melancholy it ſelfe, for the minde followes the temperature of the body: and ſcruples are moſt incident to crazed braines. Thirdly, from factious teachers, which leave the harmony of the truth, and broach vaine janglings; which is indeed to turne the grace of God into wantonneſſe. And it is ſtrange to ſee, how madly they are affected to ſuch crotchets: like peeviſh ſtomacks, which cannot away with ſolid meat, but love to bee picking of bones, or feeding on kickeſhawes. Fourthly, from a wrangling diſpoſition, which makes the buſineſſe of the hand to become onelyonly the buſineſſe of the tongue. Hence it comes, that ſo many rheumaticke pens blot innocent papers, and trouble the world, not for Quid faciendum, what is to be done; but Quid ſentiendum, what is to be thought. They come like petulant children into the vineyard to gather grapes; and ſpying the gawdy butterflies, only runne up and downe to catch them. Theſe men take away their owne liberty, freely give away their freedome, and betray their conſciences. But if water had beene good to drinke with wine, quoth a good fellow, God himſelfe would have put it into the grape: but every ſimple is beſt So if ſuch ordinances of men had been good to joyne with the Word of God, that great Law-giver would not have left them out.Col. 2.21.Col 2:21 But let mee obey all Gods commandements, and beleeve all his promiſes: and for other things, my conſcience hath a ſweet liberty granted to it by IESVS CHRIST.

3 Spirituall, which frees us from the bondage of the Law, and the everlaſting curſe of Gods wrath.qqIoh. 8.36.John 8:36 If the Sonne make you free, you ſhall be free indeed.

1 Free from the ceremoniall Law, which tooke the mortall wound by the death of Chriſt: for that death was to the morall Law finis conſummans, to the ceremoniall finis conſumens: to the later, diſſolvens: to the former, abſolvens. Indeed this dead Law was not preſently throwne into the grave: but according to the ſeemely buriall of humane bodies, which are not inſtantly after the ſoules departure caſt forth as ſtinking carrions; but have their decent funerals, and are brought with ſolennity to their ſepulchers. So to put ſome difference betwixt Gods Inſtitutions, and humane inventions, thoſe ceremonies which dyed with Chriſt, were honourably brought to the grave. Now he that revives them, ſhall not berrAug. Epiſt. 19 ad Hier. Pius funeris deductor, but Impius ſepulturae violator; not a devout ſolemniſer of the funerall, but a profane raker in the grave, and violator of the quiet ſepulture.

2 Free from the morall Law; and that both Quoad damnandi vim; for there isſſRom. 8.1.Rom 8:1 no damnation to them that are in Christ: and Quoad dominandi vim, that ſinne p. 1015ſhouldttRom. 6.14.Rom 6:14 not raigne in our mortall bodies. Our ſinnes are remitted, our imperfect obedience is accepted. They that looke to bee juſtified by the workes of the Law, are not under grace. Such peremptory travellers, mounted on the backe of their owne conceited righteouſneſſe, will needs poſt to heaven, and not take Chriſt along with them. Whereas indeed they are but like oxen, that a great while draw in the yoke for paſture, and are at laſt for ſlaughter. Truth is, wee are not freed from obedience to the Law: Chriſt met with none on the Mount in his glory, but Moſes and Elias; the Law-giver, and the Law-reſtorer: to ſhew, that hee did not onelyonly come to fulfill the Law, and inſtitute the Goſpell; but even to reconcile the Law and the Goſpell. We muſt obey what God commanded by Moſes, and what we cannot performe, is ſupplyed to us by our beleefe in Ieſus. Saint Augustine makes foure ſtates of men; firſt, ante Legem, before the Law, when non pugnamus, wee doe not ſo much as fight or ſtrive againſt ſinne at all. Secondly, under the Law, Pugnamus, ſed vincimur; wee fight, but are overcome. Thirdly, under grace, Pugnamus & vincimus; wee fight and conquer. Fourthly, in pace, in the kingdome of heaven, where is no occaſion to fight, there being no enemies. Wee have now two good encouragements to fight: Firſt, Abonitate cauſae, wee take Gods part. Secondly, A facilitate victoria, God takes our part.

3 Free from the ſlavery of ſinne: before it raigned over us as a tyrant, now it can but dwell in us a Tenant. It never gives us a foile by any act of diſobedience, but we give it a mortall wound by the ſword of repentance. How ſweet is that liberty which avoids the ſhackles of ſinne! It is the moſt common and troubleſome gueſt that belongs to man: it troubles us both in the ſollicitation of it, and remorſe for it. Before the act, it wearies us with importunate violence: after the act, it torments us with feare and the painefull gnawings of an accuſing conſcience. And if it be thus irkeſome to men, how odious is it to God? He indeed never hated any thing but it, and for it anything. It is the happineſſe of heaven, an immunity from ſinne: but wee muſt content our ſelves with the happineſſe of grace, a liberty not to bee captivated by ſinne. The body of ſinne and death goes about with us; but it ſhall not carry us, though wee carry it. It muſt dwell with us, but with no command, yea with no peace. Wee grudge to give it houſe-roome, we hate to give it ſervice.

4 Free from all the miſerable effects of ſinne; as the horror of a troubled conſcience; which makes a man Cordis ſui fugitivum; like one ſea-ſicke, that runnes from decke to decke, from the ſterne to the foreſhip, from hold to hatches, from the ſhip to the boat, and laſt from the boat to the maine. Or like thoſe fondly impatient fiſhes, that leape out of the boiling caldron into the burning flame. Neſcis temeraria, neſcis quem fugias, ideoque fugis: all theſe ſtormes are allayed by Chriſt. Or from the dread of temporall judgements; the ſword that deſtroyeth without, the famine within, or the plague that ſpareth not, either without or within.uuPſal. 91.1.Ps 91:1 Either the Sunne of mercy ſhall ſhine upon us, and diſperſe theſe tempeſts, or God ſhall ſhelter us under the ſhaddow of his wings. Death it ſelfe is but a bottome to tranſport us to the Land of promiſe: and Satan, our old ſworne enemy ſhall be trampled under our victorious feet; and we ſhall ſing to him that hath given us this liberty, Glory and praiſe be to the Lambe for ever and ever.

4. Senſuall, when the boundaries of God, and lawes of man are broken through; and exceſſe knowes no limits but the want of power. This indeed is not properly liberty, but licentiouſneſſe: an exorbitant, luxurious violence, the greateſt ſlavery of the world: but this diſcourſe I reſerve to the due place. Here onelyonly note this ſumme of the Text.

Senſuality and a carnall freedome is the ſpell that conjures theſe wild ſpirits, and brings them in ſubjection to their hereticall Teachers. They may promiſe p. 1016them Civill libertie; this they are not ſure to performe: or Conſcientiall; this they will not performe: or Spirituall; this they cannot performe: but prophane exceſſe, riotous intemperance, the uncontroulable ſwinge of their luſts, this they will endevour to performe. This is the Lure of wanton ſoules: Who can wonder, that ſo many turne to Papiſtrie, when men may be at once Romane Catholikes, and humane devils? They ſay, their Religion daily winneth; yet let them not brag of their gaine: they neither need, nor can, if they conſider how it gets, and whom. How, but by baſe forgeries, frontleſſe untruths, plauſible perſwaſions, and flattering promiſes; which eaſily prevaile with a pleaſure-diſpoſed ſoule. Whom, but ſuch as are either moſt unable to reſiſt, or moſt like to beſtead them. Vnſettled heads, in their unſeaſonable travels, like fond and idle Dinahs, have come raviſhed home. Theſe Impoſtors beſiege the firie wits, or the great Heire of ſome noble Family; whoſe greatneſſe of example may be perſwaſorie, and commanding. Malcontents, whom envie makes deſirous of a change; looſe livers, men neceſſitous, whoſe penurie of eſtate and judgement cogit ad turpia: voluptuous Epicures, who for all their filthie uncleanneſſe have a Shift, that is, a Shrift; that having firſt by their adulteries made worke for Confeſſion, now againe by Confeſſion prepare for more adulteries. Theſe uncleane Birds be layd for by the Nets and Calls of ſuch Fowlers.

But alas for that other Sexe: ſtill the Devill begins with Eve: ſtill his aſſaults are ſtrongeſt, where is weakeſt reſiſtance. How few grand Heretikes doe wee read of, without their Miſtreſſes? Magus had his Helena, Donatus his Lucilla, Apelles his Philumena, Montanus his Priſca, Priſcillian his Galla; every one his Factoreſſe: as the Ieſuites are not without their collapſed Ladies; not onelyonly dead Images to worſhip, but even living Inſtruments to court and imploy.xx2 Tim. 3.6.2 Tim 3:6 Silly women, laden with ſinnes, and led away with diverſe lusts: theſe muſt be the Stalls of their ſpirituall, if not corporall fornication. More politicke than Balaam; when they could not blow up Religion with Powder into Heaven, they trie the old Moabitiſh Plot, to ſinke it downe to Hell. Such is the publike libertie of their diſpenſations, whether for diſſembled Religion, or not unprofitable filthineſſe.

Here is even a ſpoyle fit for ſuch a conqueſt, for ſuch Victors: this fetches them in ſo many whores, ſo many notoriouſly diſſolute perſons. Malefactors, that for horrible miſdemeanors are committed to priſon, be there wrought upon by theſe Inſtruments: and ſo they that were convicted theeves, robbers, ſtrumpets, homicides, are turned off from the gallowes, Romane Catholikes. Who can marvell, to ſee them that lived like Atheiſts, to die Papiſts? Drowning m…n catch hold on a Weed, rather than nothing; dying Patients embrace an Empyricke, a Leech, rather than no Phyſician. They can teach them to be ſaved …n … moment, if they will but hang as faſt upon their foundation, as they muſt on Tyburne; that is, on the holy Mother, the Church of Rome: which can no more ſtumble, than a man when both his eyes are out. Who would envie them this purchaſe? We are the fewer, not the worſe. If all our harlots, and theeves, and murderers, and roarers, and hypocrites were theirs, wee ſhould not complaine: they might be the prouder, not the better. Let them triumph in their conqueſt, ſo long as we know we have loſt none worth our credit, and they have got none worth their honour. They daily forgoe more in a better exchange: the Sea never encroacheth upon our ſhore, but it loſeth elſewhere. Many have we fetched out of their Waſts into the Fold of the Church: and thoſe not Catholike Colliers, and Cobblers; but ſuch as were able to render a reaſon, both of the juſt diſlike of their Idolatries, and the ſinceritie of our Doctrine.

I conclude this point. Moſt men take that libertie which Iuſtice never granted; but Iuſtice did never grant a libertie which men doe not greedily take. Nature affects that which is pleaſing to Nature; nothing better pleaſeth it, than the p. 1017freedome of the owne will. Pauci quaerunt intelligere quid ſit licitum, plurimi quid ſit placitum. The Poets fable, that Pallas, their goddeſſe of Wiſedome, iſſued out of loves braine; and Bacchus, their god of Wine and diſſolute pleaſure, was borne out of his thigh: which was thus wittily moralized, He then must breake his braines, that knowledge winnes; And he that will be drunke, ſhall breake his ſhinnes. Lord, keepe us from ſuch a libertie, as is the running of our owne wayes, after our tranſportive fancies, and the banefull allurements of wantonneſſe.

They themſelves are the ſervants of corruption.] All ſinne is a ſervitude; and that which flatters men with the greateſt opinion of Libertie,2 Tim. 2.26.2 Tim 2:26 makes them the moſt miſerable vaſſals. They may thinke, that they have the world at command, and not the world them: as Witches and Conjurers, after their contract made with Hell, thinke they have power over Satan; whereas indeed Satan hath power over them. They have a ſecret and inſenſible Teddar, which that enemie ties to their heeles, and holds in his hand: while they runne whither he allowes them, they ſhall have ſcope enough; but if they offer towards goodneſſe, hee inſtantly ſnatches them up. They thinke themſelves the freeſt men in the world; and let them be their owne Iudges, as they will be their owne carvers, they are ſo. No Coards, whether of Law or Conſcience, can hold them: Sampſon did not more eaſily breake the bonds of the Philiſtines, than they diſſolve theaaPſal. 2.3.Ps 2:3 ties of Government. The Common-wealth is a Tabernacle or Tent, pitch'd up to ſhelt…r men from wrong, and that they may live happily together. Lawes are the Coards of it; breake the Coards, the Tent falls.bbIer. 10.20.Jer 10:20 My Tabernacle is ſpoyled, my Coards are broken. Vines are underpropped and bound up, to make them fruitfull; Veſſels are hooped, to containe the liquor: ſo Lawes are bonds, to ke…pe the evill in awe, the good in ſafetie. But theſe Flyes will not be caught in ſuch Cobwebs: unruly and headſtrong beaſts, no Mounds can keepe them out, or hold them in. Lawes bind all, without exception: I ſpeake not of Princes; Leges Principi nemo ſcripſit. They doe not, like death, Sceptra ligonibus aequare. Plin.Yet, as it was ſaid of the bleſſed Virgin, offering her Legall ſacrifice for her Purification, Supra legem fecerat gratia, ſub lege humilitas: ſo of good Princes, their high c…lling …a…es them above the Law, their humilitie reſpects it.

But they that dare force and raviſh the Law, and make it both the inſtrument of their revenge, and patronage of their miſchi…fes, thinke they may well plead their libertie. O what a poore ſlave doe they hold the man of a tender conſcience? They dare ſweare and blaſpheme; we feare an Oath. They dare ſpend thei… d…ye… in dalliance, among the Brothels; we dare not make the members of Chr…ſt the limbes of a harlot. They dare pollute the marriage-bed by adulterie, and make it the mirth of the companie; we dare not, fearing leſt Heaven ſhould be ſhut …gainſt us for the ſinne, and Hell ſwallow us for bo…ſting of the ſinne. They dare wager for lying, with that grand-father of lyes and lyars; why,ccPſal. 12.4.Ps 12:4 their tongues are their owne: wee dare not, though it were to ſave our ſelves, to relieve the poore, to honour God. They dare kill a man in their anger, yea for their pleaſure; wee dare not deface the Image of our Maker, knowing that no River can w…ſh off that bloud. They dare drinke themſelves into beaſts; we dare not, leſt wee ſhould never be recovered againe unto men. They dare oppreſſe the poore; we dare not, knowing that thereby we reproach their Maker. They dare revenge all wrongs done them, and carve it with a large meaſure; we dare not wring Gods weapon out of his hand, but remit all vengeance to him. The Devill cannot hurt a good man, without Letters Patent; yet the wicked would harme him, againſt all Lawes and Prohibitions. They dare ſinne God in the f…ce, and preſume upon his patience; we feare him, as a conſuming fire. It is all; they dare hazard the breaking of their neckes, we would not willingly breake our ſhin…es.

Now, doe not theſe appeare the more free and magnanimous? Alas, we are p. 1018curbed and hamper'd: ſo many interdictions lye in our way, Thou ſhalt not doe this: ſo many impoſitions lye on our backes, Thou ſhalt doe this; that wee ſeeme the moſt miſerable ſervants upon earth. Whereas they know no Law, but the latitude of their will: no limits, but the extremitie of their power. Yet for all this, they are no better than ſlaves, yea the very vaſſals of the moſt contemptible maſters. He that ſerves a Papiſt, yet ſerves a Chriſtian: he that ſerves a Turke, yet ſerves a man. But hee that ſerves the world, ſerves Natures ſlave; hee that ſerves the Devill, ſerves Gods ſlave; he that ſerves Luſt, ſerves his owne ſlave. Some have ſerved one another by turnes, in mutuall and reciprocall offices; and that might be a ſervice of love. Some have yeelded ſervice to men of meaner degree and qualitie than themſelves: but that might be a ſervice for gaine, which were baſe enough; or for feare, which is baſer; or for flatterie, which is the baſeſt of all. Some husbands have beene too uxorious and ſerviceable to their wives; and that is a ſervice of dotage. Some maſters have come to ſerve their owne apprentices; but that was a wofull Turne of Fortunes Wheele; a neceſſitous, piteous ſervice. But for a man to ſerve his Dog, this is wonderous low: his Luſts are his Dogs; as Acteon, given over to his pleaſures, was devoured of his owne Hounds. Such may be well called here, The ſervants of corruption.

Is this their libertie? This their magnanimous fortitude? To obey every pettie ſlave, every common ſouldier in that Campe, whereof themſelves are the Generall? The Dog runs at the maſters whiſtling: but for the maſter to goe at the Dogs commanding, is a prepoſterous ſervilitie. If Luſt but ſay, Get me ſuch a Beautie for my delight, the man hath no power to denie it; no meanes is refuſed, that makes to this brutiſh fruition: Is not this to be the ſervant of corruption? If Covetouſneſſe ſay, Get me ſuch a Commoditie; the man inſtantly obeyes, plots, ſtudies, contrives, breakes his peace, his ſleepes, his braines, to compaſſe it: though he plough furrowes on the backes of the poore, and runne through the bloud of Orphans; though he ventures his eares, his necke, his ſoule, he dares not denie his ſlave, his dog, his devill, Avarice. Call you this freedome, when a man cannot chuſe but ſinne? When I may drinke Wine, or refuſe it, this is my freedome: but to be compelled to drinke it, by a drie ſpirit within; if this be libertie, there is no bondage. Therefore is God Almightie, becauſe he cannot erre, nor lye, nor doe evill; for theſe are the workes of Impotencie. The Saints in Heaven cannot ſinne, yet ſure they enjoy the fulleſt libertie. Liberi, quia liberati, delivered from the neceſſitie of ſinning, therefore free. If to ſinne be the onelyonly libertie, they have no libertie in Heaven. No: this is the ſervice of corruption a thraldome, not a freedome; the Tyrannie of ſinne, not the Kingdome of righteouſneſſe.

Every man is the ſervant, quot vitiorum, tot tyrannorum. When Alexander found Diogenes in his Tub, and diſputed with him, whether was the freer eſtate; with Alexander to command the World, or with Diogenes to be confined to a Barrell? the Cynicke anſwered; Latior tua poteſtas, non felicior: Thou commandeſt others, I command my ſelfe: I am a ſervant to the King, the King is a ſervant to his ſlave; yea, even to my ſlave: Tu ſervus ſervorum me…rum. Illis cupiditatibus, quibus ego impero, tu mancipium es: I am Emperour over thoſe affections, that exerciſe a dominion over thee. But as Nabals ſervant was wearie of ſo unaffable, uncharitable, unreaſonable a Maſter, the very ſonne of Belial: So wee have juſt cauſe to abandon that ſervice, which muſt be obſequious to the vileſt, proudeſt, baſeſt groomes in our family, our owne carnall luſts; which are no better (though they dwell with us) than the limbes of Belial. The Acola…t loathes the ſervice of that Carle, that allowed him no better dyet than huskes, and thereof not enough to fill his belly:Gal. 6.8.Gal 6:8 ſuch is the wages of corruption. Therefore let us returne with humbled and penitent ſoules to our Fathers houſe, where p. 1019all the ſervants have Bread, good for the qualitie: Bread enough, Luk. 15.Luke 15ſufficient for the quantitie: and to ſpare, abundant, even to ſatietie: where the fatted Calfe ſhall feaſt us; royall apparell, the beſt Robe of glory ſhall adorne us; heavenly Muſicke ſhall cheare us, and eternall peace and merciemercy ſhall receive us.

For of whom a man is overcome, of the ſame is he brought in bondage.] The metaphor ſeemes to be taken from Warre; where the conqueror brings the vanquiſhed into captivitie, making them ſlaves and drudges, impoſing on them vile and ſervile offices. And this miſerie of the Captive differs, according to the diſpoſition of the Victor: if he be imperious, and given to crueltie, he doth ſo much the more embitter the ſlaverie. Pharaoh is not content to ſet Iſrael poſſible taskes: ſo long there was comfort; their diligence might ſave their backes from ſtripes. What with conceit of benefit to the commander, and hope of impunitie to the labourer, they might take heart to venture on great difficulties. But thoſe tyrants did meaſure their commands by their owne wils, not by the ſtrength of their inferiors. To require more of a beaſt than hee can doe, is inhumane: yet Pharaoh exacteth Brickes, where hee hath allowed no Straw. This was cruell enough: But what is the ſwarthy King of Egypt to the blacke Prince of darkeneſſe? his commands are leſſe reaſonable, his ſtripes more unmercifull: The former are not more plauſible to the fleſh on earth, than the other are terrible to the ſoule in hell. This is Saint Peters infallible Doctrine; Of whom a man is overcome, &c. Saint Pauls everlaſting Rule;ddRom. 6.16.Rom 6:16 Ye are his ſervants, to whom you obey. Yea, hee that was before them, above them, and from whom they ſpake, pronounced it a firme Leſſon out of the Schoole of Heaven;eeIoh. 8.34.John 8:34 Whoſoever committeth ſinne, is the ſervant of ſinne. For method; firſt, let us view Satans victorie over the wicked, and their ſlaverie under Satan: then, how Chriſt overcomes the elect, and the freedome of their ſervice under him.

Thrice did the Devill ſet upon the Sonne of God, and faſhioned his temptations 1to this method; the ff1 Ioh. 2.16.1 John 2:16luſt of the fleſh, the luſt of the eyes, and the pride of life. To all theſe the firſt Adam was tempted, and in all miſcarried: the ſecond Adam is tempted to them all, and overcommeth. The former Adam was tempted; firſt, to a carnall appetite, by the forbidden fruit; ſecondly, to pride, by the ſuggeſtion of being as God; thirdly, to covetouſneſſe, in the ambitious deſire of knowing good and evill. Satan having found all theſe motions ſo ſucceſſefull with the firſt Adam, in his innocent eſtate, treads the ſame ſteps in his temptations of the ſecond: firſt, the ſtones muſt be made Bread; there is the motion to a carnall appetite: ſecondly, the guard and attendance of Angels muſt be preſumed on; there is the motion to pride: thirdly, the Kingdomes of the earth muſt be offered, and their glory; there he is moved to covetouſneſſe and ambition. In every one there is an appearance of good, whether of body, mind, or eſtate. Once and a ſecond time he is repelled, yet againe he aſſaults: Satan is not foiled, when he is reſiſted. If neither the luſt of the fleſh, nor luſt of the eyes can overcome us, he will trie us with the pride of life: as when neither diffidence nor preſumption could faſten on Chriſt, he tempts him withggMat. 4.….Matt 4 honour. He is a cunning Fencer, expert at all weapons: in vaine ſhall we be skilfull in ſome, if we faile in any. When he makes the Challenge, it is not left to us (as in termes of Duell) to appoint the ground, or the weapon; we muſt be prepared for all aſſaults, for all places. They that hold Towers and Forts of Garriſon, doe not only defend themſelves from incurſions, but from the Cannon and the Pioner. Still doth this ſubtle enemie traverſe his ground, for an advantage. When the Wilderneſſe ſpeeds not, he hopes for ſome better lucke in the Temple: there failing, he climbes higher, to the top of a Mountaine. As foes in pitched fields, ſtrive for the benefit of the Hill, or River, or Wind, or Sunne. He doth himſelfe, as he taught his ſervant Balaam, change places, in hope of prevailing. If the obſcure Countrey cannot move us, he tries what the Court can doe; if not our Home, the Taverne; if not the Field, our Cloſet.

p. 1020How many hath he wounded in one place, that were fenced in another? Hee would not onelyonly put ſome evill into all, nor all into ſome, but all into all. Nec tam vincit potentiâ ſuâ, quàm negligentiâ noſtrâ: therefore as no place is left free from his malice, ſo no place ſhould be made prejudiciall by our careleſneſſe. Some he overcomes with ſuperſtition; and they die the death of Galileans: for he likehhLuk. 13.1.Luke 13:1 Pilate, will mingle their blood with their owne Sacrifices. Some he overcomes with vaine-glory; and they die the death of Philiſtines; killed with the Iaw-bone of an Aſſe. Some with drunkenneſſe, and they dye the death of Nabal; yeſterday as beaſts, to day as ſtones: then overmerry and light as feathers, in death dull and lumpiſh. Others with the world; and they fall under their owne burden: the world like the Tower in Siloe, fals on them, and quaſheth them to pieces. How great is his conqueſt, when he can ſet reaſonable men to worſhip a little coloured dirt? Some with filthy luſt; and they die the death of Sodomites; if not with fire from heaven, yet with fire from hell. Still this Conquerour proceedes; and ſome he overcomes with a multitude of ſmall ſinnes: one haire will not hang a man, many will, as Abſalom was ſerved. Or with ſome ſpeciall deare ſinne, which is like a conſpiratour within, that will betray him the Towne. Either he diſarmes men of their Sword, the Word of God; and then who can fight without a weapon? Or gets away their Buckler; the ſhield of Faith, and who can defend himſelfe without a Target? Faith is the foundation of a Chriſtian: that once loſt, all is deſperate. An enemy after long ſiege of a city, upon intreaty made, condiſcended to termes of peace; and this was his condition, that in ſigne of homage, they ſhould quietly ſuffer him to take from their Citie-wals one row of ſtones round about: to this they yeelded; and he laid hands on the loweſt row, the foundation, and ſo left them no walls at all. It is a weake City without walls, there can be no wals without a foundation, City and Walls are feeble without munition: where men have neither the grace, nor the wit, nor the will to reſiſt, it is eaſie for Satan to overcome.

2But now what is the event of this conqueſt? Bondage; To him they are brought in bondage.] The unhappineſſe of which eſtate appeares in theſe conditions.

1. It is Infamis, an ignominious ſtate; the hang-mans ſervant is an honour to it. Such was Matthews firſt condition; a farmer of the miſeries of his owne nation. Informers, that like Crowes, live upon carrion; and dorres, that paſſe the medow or garden to light on a dunghill: or thoſe wing-leſſe flies, that ſucke a living out of the corrupt blood of uncleanneſſe; all heare ill enough, and are odious in their offices. But to weare the livery of Satan, to bee the Penſioner of hell, at the command of that malignant and degenerous Spirit, is the moſt diſhonourable name and ſhame. Let them bee Lords of the earth, yet their report is fouler than clods of the earth: by the baſe indulgence to their owne luſts, their names ſtinke above ground. Their memorie ſhall rot; yea, it is well, if their memories doe rot with their carcaſes, and their vices be buried with them in their graves. So baſely ignoble, ſo inhumane is it for a man to be the ſlave of his owne affections.

2. Immanis, a hard and troubleſome condition. Both for the multitude of buſineſſe, and not ſeldome, contariety of commands: as pride askes coſt, whereas covetouſneſſe denies neceſſaries: envie makes a ſullen face, whereas ambition ſets it in the ſmiling poſture of flatterie: ſo the mind is diſtracted with croſſe addreſſes. And for the hardneſſe of their labour; like beaſts, they are ſet to draw in the devils teame;iiEſa. 5.18.Isa 5:18 ſinne with cart-ropes, and iniquity with coards of vanitie. Coards are at firſt twiſted of ſmall threds; but once combined, they can bind heavy b… dens, and hold great ſhippes. Peccata facile veniunt, ſed fortiter ligant. They are deceived that thinke the heſts of Satan eaſie. Sinne is no niggard of her paines: ſeldome ever doe we finde goodneſſe ſo induſtrious. It is not Abſal… beautie and royall attendance that can make ſtrong his party; but hee muſt neglect himſelfe, p. 1021ſit continually at the gate, giving his hand to kiſſe, and kiſſing their lips that did it; he muſt take paines to further his treaſon.

Unruly affections are like wild horſes, that carry us over hils and rockes, till they be breathleſſe. Yea they ſoone recover breath and ſpeed; and if they bee reſtrained by a ſudden violence, they plunge and careere, and ceaſe not till the ſaddle be empty, and then ſtrike at the proſtrate rider. Where ſinne hath once gotten a dominion, it ſcornes to be repelled, but hath recourſe to the haunt, as humors fall toward their old iſſue. Iniquity is laborious; the Poet was deceived when he ſaid, Facilis deſcenſus averni. The covetous make their paſſage through ſtony rockes of hardſhip and penurie:kkPſal. 127.2.Ps 127:2 to riſe early, and reſt late, and eate the bread of ſorrowes: I hope this is not eaſie. The ambitious clambers up ſteepe hills and and craggie mountaines, to get a place as tickle and ſlippery, as the ſtoole of Eli. Cypr.Shall we ſay, it ſleepes in them? Nay it will not let them ſleepe.llEſa. 57.20.Isa 57:20 The voluptuous tramples in dirt and mire, beſmearing himſelfe with infamie and turpitudes, is not this a moleſtation? The revengefull breakes through hedges ſtucke with thornes, which makes him all gore and bloudy.Sen. The envious walkes in dark and ſhady places, that he may not ſee anothers happineſſe, Quot bona falicium, tot tormenta invidorum. He waſts his owne marrow, and with ſullen malice gnawes the fleſh from his own bones: is not this aegrum & acre ſervitium? The drunkard paines his ſtomacke in the devouring, his head in the digeſting, his throat and heart in the returning of his over-laden cups. But eſpecially the ſinne of miſchiefe is a vigilant, painefull, indefatigable ſinne. Iudas will be awake, when Peter is aſleepe: the Tare-ſower in the field, when the husbandman is in his bed. In all foreign: they that worſhip the Beaſt, never reſt, day nor night.

3. It is Intolerabilis: we have heard of many poore ſoules condemned to the gallies, under the mercileſſe tyranny of Turks and Infidels. But what is the Turk to the devill? What a Gally to hell? What the labour of oares to the toile of an afflicting conſcience? Of all ſervants, they are in the worſt caſe that are ſold: of thoſe that be ſold, they are the worſt that muſt doe ſervice in priſon: of them in priſon, their ſtate is moſt lamentable that are bound with fetters. Such is the condation of the ungodly: they are the ſervants of ſinne, and ſold under ſinne, and chained in priſon. The Iayle is infidelity, they are ſhut up under unbeleefe: the Iaylor Satan, ſo ſtrait and tyrannous, that they cannot ſo much as lift up their head, or looke to heaven for any deliverance. Pride is one chaine: though they weare it formmPſal. 73 6.Ps 73:6 an ornament of bravery, they ſhall finde it the ligament of infelicitie. Concupiſcence is another chaine, that binds them faſter to the ſervice of Satan, than ever the Virgin was to the rocke, to bee devoured by the monſter. Every ſinne ſtrives for the regencie: ſic certant in me de meipſo, cujus potiſsimam videar: Bern. hom. 4within me they ſtrive about me, whoſe I ſhould bee. Other tyrants have ſome intermiſſion in their commands; Pharaoh denies not Iſrael a ſeaſon to eate, drinke, and ſleepe: but theſe miſerable captives are alwayes in an habituall ſervice, ſeldome out of actuall. They muſt neither doe, nor ſpeake, nor thinke, but according to their maſters injunctions. He labours to ſnare the children of God in their ſleeps; Facit aliquando dormientibus, quod non poteſt vigilantibus: Aug.ſuggeſting uncleane thoughts when their wills cannot reſiſt them: how much more doth he turmoile his ſl…ves? If Iudas's heart be wrought to the treaſon, he ſhal not reſt till his hand have done it, and undone himſelfe by it. He would not ſo much as ſuffer him to eate his ſupper, but haſtened him from that Sacramentall bread to his bloody deſigne. Amnon enamoured on that inceſtuous act,Ambr. de fuga Saeculi. cap. 4. melts away till hee have committed it. Libido eſt furioſa domina; luſt is not a faire, but a furious miſtreſſe, impatient of delay in her ſervice.

O that men would free themſelves from this intolerable burden; where alius ſervus eſt libidini, alius ambitioni, alius timori. Sinne is a cowardly thing;Sen. ep. 47. Eve had no ſooner offended, but ſhe ſought out a fellow and companion. When Cain was p. 1022ſtained with his brothers blood, how he trembled and quaked, there being none in the world to ſee him but his parents and ſiſters; yet in every buſh he ſuſpects an ambuſh. Satan is ſo cruell a maſter, and ſo niggardly a rewarder, that all his ſervants bee timorous. Men of honeſt conſcience, obſervers of order, as they are fearefull to offend, ſo moſt couragious in a juſt cauſe: the ſervants of God are bold as Lions. But guitineſſe and conſpiracy is of ſo ugly a ſhape, and horrid a repreſentation, that the offender never dares look upon himſelfe ſingle, and alone, but ſtill runs as a Deere to the heard.

4. It is inutilis, no good comes of it. It is both coactus, a ſervile compulſory labour; and improbus, a diſhoneſt unjuſtifiable labour: and ſtultus, idle, fruitleſſe, a meere labour in vaine.nnRom. 6.21.Rom 6:21 What fruit had yee then of thoſe things whereof yee are now aſhamed? The root is ſinne, the ſtocke blame, the fruit ſhame, the end death, to bee cut up and caſt into the fire. There bee ſome that ſinne and ſhame not;ooIer. 6.15.Jer 6:15 Were they aſhamed when they committed abomination? No, they had gotten a meretricious front; the looke of an impudent and putrefiedppIer. 3.3.Jer 3:3 ſtrumpet; for even a freſh harlot will bee put to the bluſh. There bee ſome that ſhame, and amend not;qqIer. 2.26.Jer 2:26 As the theefe is aſhamed when hee is found. Being taken in the manner, hee is more aſhamed of his apprehenſion, than of his tranſgreſſion: hee loſeth all that modeſty when hee gaines ſecrecy; and ceaſeth not to bee a theefe.rrIer. 31.19.Jer 31:19 It is good when ſhame for ſinne is joyned with ſorrow, and ſorrow with amendment of life.

This is one diſcommodity of ſuch ſervice; a ſhame before men; but there is a worſe behinde, even a ſhame before all the Angels of God. But is there no benefit by it? Doth not the covetous ſtore up gold? The voluptuous pleaſe his wanton fleſh? The ambitious mount to honour? As Satan ſaid, Doth Iob ſerve God for nought? So doe theſe ſerve Satan for nought? They doe; and as witches take apparitions for ſubſtances; are promiſed golden mountaines, yet remaine beggarly wretches: ſo theſe embrace a cloud in ſtead of Iuno, a dreame for reality, a childes baby made of clouts, and are in all their glory like a foole in a comedy, crowned with a coronet of painted paper, a bable for a ſcepter, a table ſpread with counterfeit cheare, and when the play is done, hee may goe ſeeke his ſupper. It was never in any condition ſo true, as here; a yong ſerving-man, an old beggar.

5. It is inextricabilis, ſold to ſinne with ſmall hope of recovery. That powerfull tyrant will keepe his captives, till a ſtronger than hee comes to ranſome them. Some may haply have their faint reluctations againſt this bondage; and Satans commands are ſo foule, that it grudgeth their conſcience to fulfill them: as the ſervant wearied with juſtifying his maſters untruths, told him that if he did not couch his lies cloſer together, and make them more cleanely, he would no longer undertake to avouch them. To pollute the marriage-bed of their friend, is a morſell that grumbles in their ſtomach before it can be digeſted. To doe injury, where they have received courteſie, to fight in an unconcerning quarrell, to ſhed blood where they may have money to ſpare it; doth a little ſtumble them: and they have ſome languide wiſhes, O that we were free! But while they ſeeke not conſtantly the meanes of their releaſe, their captivity is the ſorer, as the Iailor laies more irons upon him that hath attempted to breake priſon. Lycurgus could ſay, that often aſſaulting the enemy without conqueſt, would at laſt encourage them to ſet upon us. They are preſumptuous fooles that thinke they can repent at pleaſure; as if the weathercocke could turne the winde, and not the winde the weathercock: as if becauſe man can tame birds and beaſts, therefore hee could alſo tame himſelfe. Yea, as if a piece of clay faſhioned to the picture of a man, could make it ſelfe living, and inanimate that lumpe with a reaſonable ſoule. They are deceived; ſinne never made ſuch a bargaine with them, as to be turned off at an houres warning, or to bee diſcharged p. 1023with a miſerere mei. No, that Landlord will hold his owne, except hee comes that hath a ſtronger power, and a better title: and when it muſt out, it will rend the heart, as Satan tore the child, and doe what hee can to make the houſe untenantable. Faciliùs excludere, quàm expellere. They will ſay with Pharaoh, ſſExod. 14.5.Exod 14:5Why have we done thus, to let Iſrael goe from ſerving us?

6. It is miſerabilis, the griefe of every Chriſtian. Even ſuch a temporary condition may well move compaſſion. Stood wee upon an high mountaine, and had as cleare eyes to behold this large valley of teares and miſeries, as our Saviour had to ſee the glory of kingdomes. Did wee perceive the lamentable cryes of the famiſhed for want of bread, the diſtreſſed ſhifts of the poore for want of harbour, the tortures and rackings of ſenſible limbes, both by the hand of Iuſtice and of Injuſtice; the diſconſolate ſorrowes of parents for their children, widowes for their husbands, friends for all relations: or the exigents of beſieged cities, the ſound of trumpets, noiſe of drummes, roaring of cannons, the pitifull groanes of the dying and wallowing in their bloods, or ſwooning in the ſtreets of famine, women re-inwombing their owne children; fathers and husbands mourning for the barbarous raviſhment of their wives and daughters. Or their anguiſh that are condemned to row in gallies, turne in mills, worke in minerals; how they eat nothing but the bread of ſorrow by weight, and drinke nothing but the water of affliction by meaſure; their unpitied cries at the ſmart of their unmercifull laſhings. Surely teares were the pooreſt obſequies wee could ſpend at theſe wofull funerals. The cheekes that are now dimpled with laughter, would change their poſition; the reſty ſoules that ſing now nothing but peace, would change their diſpoſition, at theſe ſad ſpectacles.

But now, by how much the ſoule is more deare than the body, more precious, more eternall; let our bowels yearne for theſe ſpirituall calamities. All outward ſufferings are determined by death; as when it was told Anaxagoras, the Athenians have condemned you to dye; ſaid againe, And nature them. But the intolerable ſervice of ſin, the works of darkneſſe, commanded by the Prince of darkneſſe, in the place of darkneſſe; the gaſhes of a wounded conſcience, freſh bleeding hurts plaiſterd with corroſives, overburdened ſoules, neither able nor willing to eaſe themſelves; if wee have not ſucked the breaſts of Tygers, theſe things wil make us mourne and pray, Lord have mercy on ſuch miſerable ſinners.

O that men would conſider, what they have beene, what they are, what they hope to be. Firſt, what they were; the Images of God; that is their originall glory.ttBaſil. Hex. Homil. 10. Princeps creaturarum constitutus es, & dignitatem naturae tuae projicis. Thou that ſhouldeſt rule overall beaſts about thee, art overruled by thoſe beaſts that are within thee. Secondly, what they are, at leaſt in invitation: the Sonne of God offers to make us free, and to reſtore all our forfeited priviledges; and ſhall we neglect ſo faire an occaſion? Shew this favour to the captives at Argier, and ſee if they will refuſe it. When Cyrus king of Perſia proclaimed liberty to the Iewes, onelyonly thoſe went from Babel, the place of their captivity, to Ieruſalem the city of their ancient liberty,uuEzra 1.5.Ezra 1:5 whoſe ſpirits God had raiſed up. Chriſt came to proclaimexxLuk. 4.18.Luke 4:18 freedome to captives, yet none follow this gracious call, but onelyonly they whoſe ſpirits the Spirit of God raiſeth up. Thirdly, what they hope to be, even kings in heaven; and will they be ſlaves on earth? Is not the kingdome above, began below? Is not the ſuburbs of grace, the way to the city of glory? Doth the kingdome of ſinne raigne in our mortall bodies, and ſhall the kingdome of reſt be given to our immortall ſoules? Have we the promiſe of Canaan, and of Gods arme to conquer it, and doe wee ſticke at the ſonnes of Anak. yyBern. de perſecut. ſustinenda. cap. 11.Sperare non potest regnum coelorum, qui non dominabitur viribus membrorum. Certainely, if through grace wee doe not prepare our ſelves for that heavenly kingdome, wee can never ſay with a warrant that God hath prepared that heavenly kingdome for us.

p. 10247. It is Exitialis; the end of every ſervice is wages, and this is a wages without end, even everlaſting paine. O horrible reward, to ſow trouble, and reape vexation; ſtill to bring fewell unto that fire, which muſt burne themſelves; to plow with rods, and eat with Scorpions; to bee wearied in the wayes of ſinne, and then to be worried with plagues of ſinne.aaRom. 6.2….Rom 6:2 The wages of ſinne is death: a toileſome ſervice, an irkeſome wages.bbIam. 1.13.Jas 1:13 Sinne when it is finiſhed brings forth death. He that was the tempter, becomes the tormentor: then he promiſed pleaſures, now he inflicts tortures. Firſt, he enticeth men to ſinne, and then accuſeth them to God for the ſinnes they have done by his enticement. Bee aſſured of this, hee that without ceſſation doth tempt thee to ſinne, will without intermiſſion torment thee becauſe thou haſt ſinned. Still the reprobates ſhall ſerve under their old maſter, but their worke ſhall bee changed, and the place: heere they worke actively, there paſſively: heere Satan workes by them, there hee workes upon them: here they are in a free aire, with light and delight; there in a dungeon with ſores and ſorrowes. As Charles king of Swede, a great enemy of the Ieſuits, when hee tooke any of their colledges, would firſt hang up the old Ieſuits, and then put the reſt into his mines; ſaying, that ſince they had wrought ſo hard above ground, hee would try how they could worke under ground. So when the wicked have done the devill what ſervice they could on earth, he will confine them to his darke vaults in hell. O Lord come downe, caſt out this Tyrant and Vſurper, repoſſeſſe thine owne kingdome, erect a Throne to thy ſelfe in all our hearts, that thou maieſt here raigne in us as our King, and we may at laſt raigne with thee in thy Kingdome, Amen.

Of whom a man is overcome, of the ſame is he brought in bondage.] The ſervice of Satan is ſo full of troubles and perplexities, ſo deſtitute of comforts and relavations, that there is no wonder if it bee tedious to the ſufferer, when it diſpleaſeth the hearer or looker on. Therefore as they that have viſited Spittles and Hoſpitalls, and ſmelt the offenſive ulcers of Lazars and Leapers, are glad of a ſweet aire and healthfull ſociety. So after the view of that incurable ſlavery, the bondage of ſinne and Satan, now let us refreſh our ſelves with the liberty of the ſervants of God. For we cannot deny God, (in ſo generall a propoſition) to have his victory alſo. Let not Satan beare away the glory as if there was no King, no Conqueror but he: for this Maſter of ſlaves is but a ſlave to a higher Maſter: and as hee can exerciſe no dominion over his ſervants but by Gods permiſſion, ſo God holds him in the ſtrongeſt ſubjection, ſo hamper'd with invincible chaines of ſervitude that he cannot touch one of his ſervants, not one limbe of their bodies, not one haire of their heads, not one beaſt of their heards, till God hath given him leave, and he will never give him leaue to hurt their ſoules. You hauehave ſeene the carriage of an inhumane Tyran over his ſlaves; come now to the Court of a King, and ſee the uſage of his free ſervants: yea, ſee a court ofccRev. 1.6.Rev 1:6 Kings, for all Gods ſervants be no leſſe than Princes. Where we have two generall occurrences. Firſt, The conqueſt of ſome that ſtand out. Secondly, The happineſſe of them that are overcome.

1God is ſure to be Victor, for what force can withſtand him? But hee frames the manner of his victories to the nature of his enemies: them that reſiſt, hee overcomes by ſubverſion: them that yeeld, by converſion. His conqueſt here is not by fury, but by mercy.ddEſa. 27.4. ver. 5.Isa 27:4 Furie is not in me, the bryers and thornes ſhall be conſumed in his flame: but they that lay hold on his arme, ſhall hold backe his arme; humble and faithfull proſtration ſhall make their peace. This war on his part, is all of love: the intention is Studium pacis. Gratia praeveniens, ſo the warre is undertaken; Gratia operans, ſo the battell is begun: Gratia perficiens, ſo the victory is gotten. When God gives us repentance, he hath then overcome us. Wee were rebels by nature, and enemies to the grace of God, we muſt be vanquiſhed, or we cannot be ſaved.eeRom. 8.14.Rom 8:14 They are led by the Spirit of God. So gentle is this conquering, that it is called a p. 1025leading; ducendo vincimur, vincendo ducimur. Led by a ſuperiour inſtinct, not furiouſly but familiarly; non ut rei ad ſupplicium, ſed ut amici ad palatium. Nor is this conqueſt a neceſſitating of our ſalvation; as Qui agitur, agere quid ipſe minus intelligitur: Aug.Imo, & ageris, & agis: a Deo aguntur, ut agant. God gives the firſt motion or inclination, and ſo we begin: and by his continuall helpe we follow on. We are not willing before we be overcome, but in the very conqueſt we are made willing to be overcome. Acta fit activa voluntas.

1. This conqueſt is not Subita, ſuddaine: mans heart is naturally ſtubborne; this Iericho will not be wonne under ſeven dayes ſiege, and then the walls muſt downe too, worldly forces muſt faile us. Not ſeldome it holds out longer than Oſtend or Troy; God is many yeares aſſaulting it with his ſpirituall weapons, his Word, Ordinances, Favours, Frownes, Stripes before it yeelds. Few are converted in an houre, or can tell that houre wherein they were converted. It is not here, venire & vincere, to come and overcome. God doth weaken us before hee vanquiſh us, taking from corruption here a fort, and there a bulwarke, now a trench, then a mine, together with the victuals and proviſion, even the magaſine whereon ſinne feeds and lives. When the unthrift had no provant left, he muſt yeeld and humble himſelfe to his Father.

2. It is not Hoſtilis, as nation againſt nation with a deadly feud, but with termes of love. There is a dry wounding, a conqueſt without blowes.ffCant. 4.9.Song 4:9 Thou haſt wounded me with one of thine eyes. AndggChap. 6.5. Turne away thine eyes, for they overcome me. Of all victories, love is the greateſt, tohhRom. 12.21.Rom 12:21 overcome evill with good. This is to be like God, whoſe image we beare in our creation, and to whoſe Image we are reſtored in our redemption. Christus nihil praecepit, quod non facit. If he had not overcome al our malice with kindnes, he would never have charged us with ſuch a practiſe. Saul hunts for the life of David, David hath a way to the life of Saul, and ſpares it. Such a feeling oratory did Saul find in the lips of David, and lap of his garment; that it lies not in the power of his envy, ill nature, and curſt hart,ii1 Sam. 24.1…1 Sam 24:1 to hold out from teares. He whoſe harpe had wont to quiet Sauls frenzie, now by his kindneſſe doth calme his fury: ſo that now he ſheds teares in ſtead of blood. Here was a victory gotten, and no blow ſtricken. Phocion that noble Athenian, being condemned to die, and lifting the deadly cup to his lips, was asked by his friends, what meſſage hee would ſend to his Sonne; he anſwerd, Mando ei hoc, ut obliviſcatur potus hujus, Aelian. lib. 12.I charge him never to revenge this draught upon the Athenians. Baldwin King of Ieruſalem, having ſpoiled the Arabian Saracens; and put them to flight, found in his returne homewards a woman ready to travell, wife unto a chiefe Prince of the Arabians, left behind in the purſute: whom he covered with his owne mantle, appointing both attendance and ſuſtenance. This kindneſſe was not loſt; for afterward being beſieged by the ſame Arabians, and put to great diſtreſſe, hee was delivered by that Captaine, whoſe wife he had preſerved. Yea, take an example neerer home: A malefactor, in birth and perſon a comely Gentleman, was ſentenced by a Iudge deformed in body. Hereupon hee turned all his praiers to Heaven, into curſes and revilings of the Iudge, calling him a ſtigmaticall and bloody man. The patient Iudge for that time reprieved him: ſtill hee continued in the ſame language of invectives and blaſphemies againſt him. The next Seſſion being produced, the Iudge asked him if his choler were any thing boild away and ſpent: but then he redoubled his railings: yet he reprieved him againe, as loth to let him die in ſo uncharitable and deſperate a condition of ſoule. Before the third Aſſiſes, hee ſent for him to his chamber in London, and asked him if hee were yet more pacified: ſtill nothing came from him but words of inveterate rancour. Whereupon ſaid the Iudge, God forgive thee, I doe; and withall threw him his pardon. Whereat he was ſo aſtonied, that being but hardly recovered from his ſwoone; he refuſed the Queenes pardon for his life, unleſſe the Iudge would both pardon his malice, and admit him into his ſervice. He did ſo, p. 1026and found him ſo faithfull, that dying he gave him the greateſt part of his eſtate. Here was extreme evill overcome with extraordinarie goodneſſe. The Iudge of all the world deales yet more mercifully with us: the Law hath condemned us to die, we daily provoke him: he could preſently ſentence us, but he ſpares us: ſtill we anger him: hee feeds, findes us, gives us all we have; yet ſtill wee rebell againſt him. At laſt, to overcome us by the gentleſt warre that ever was heard of, he ſeales us our pardon in Ieſus Chriſt, through whom he accepts us into his ſervice, and makes us his owne heires. Loe, then he overcomes us.

3. It is not violenta, he uſeth no boiſtrous forces againſt us. Indeed his Ordnance be his Ordinances, his Cannons be his Canons and Lawes: But againſt what does he plant them? Not againſt our ſelves, but againſt our ſinnes: As if he would not fight with us, but fight with our enemies for us. We have no foes, but our faults: upon theſe he playes with his Shot, and batters them downe before us. He knowes, that unleſſe theſe die, we cannot live. He hath his Sword, a two-edged one, keene on both ſides: with this he wounds, not our ſpirit, but our fleſh; not our fleſh, but the luſts of our fleſh: yea, not ſo much our luſts, as the corruption of our luſts; launcing the Vlcer that would kill us. He hath his Mines; but to blow up our pride, vaine-glorie, ambition, and ſuch piles of vanities. Hee hath his fire-workes; but to burne up our rotten affections, of covetouſneſſe and uncleanneſſe. This ſtrict ſiege, is but to famiſh our riot, intemperance, drunkenneſſe, and all thoſe Perdues, ſouldiers that deſerve no pay, the forlorne Tatterdemallion of our ſinnes. His Ambuſcado's ſerve but to reſiſt our excurſions, flyings out, ramblings, and ſuch extravagances of diſobedience. Here is no boiſtrous turbulencie in this Warre; all the violence is on our ſide: the Kingdome of Heaven ſuffers violence, not offers it. No man is ſaved againſt his will: but even in the act of our overcomming, wee are willing to be overcome. Wee feele paine in the reſiſtance, nothing but peace and ſweetneſſe in the conqueſt. I had rather thus be conquered of the Lord, than be conqueror of all the world. O poore Caeſars, poore Alexanders, poore Tamerlaines, that wonne ſo many victories, and loſt the beſt, in not being overcome by Gods mercies. Thus God overcomes us, by overcomming them that captived us.

4. It is not crudelis, not bloudie; like Sauls charge for Amalek, or Iſraels execution upon Benjamin: there none were left alive, here all are preſerved from ſlaughter. As he ſaid, Perieram niſi periiſſem: ſo we had beene butchered, if we had not beene conquered. If we had eſcaped from the Captaine of MercieMercy, we had fallen upon the Captaine of Crueltie. For they that will not be overcome of God, ſhall be overcome of Satan. The Lord goes through every ſtreet,kkEzek. 9.4, 5.Ezek 9:4Ezek 9:5 here he ſets his marke upon a houſe, there upon a perſon: theſe be his, he hath fairely wonne them, and they conſent to be his ſubjects: the reſt he leaves to the deſtroyer. Thoſe hee hath conquered, hee hath ſaved: and they that yeeld not to ſo gracious a ſubduer, periſh by a pittileſſe deſtroyer. As a man ſeeing a tumult or quarrell, where enraged ſwords make gaſhing wounds, and through thoſe breaches let out ſoules; ſpies one in this hurlyburly whom he loves, layes hold on him, and being ſtronger than he, beares him to his houſe, and lockes him up faſt as in ward, till all be quiet. So doth God ſnatch his choſen out of the broiles of ſinne, binds them with the cords of obedience; and though they ſtruggle for libertie, keepes them ſure till this mutinie be over-paſt. Or as the Shepheard in a tempeſt, finds a Lambe, catcheth it in his armes, and ſhelters it, till the ſtorme be blowne over. The Lambe ſtrives, and thinkes it ſelfe going to death, while indeed from death it is preſerved.

So graciouſly doth this Conqueror deale with us: wee kicke at his precepts, fret at our reſtraint, and are impatient of our ſufferings; whereasll1 Cor. 11.32.1 Cor 11:32 we are chaſtened of the Lord, that we might not be condemned with the world. Two had appointed to meet in the field of bloud; the quarrell was bad, the proſecution worſe: the p. 1027friend of one of them not being able to perſwade him by reaſon, cauſed him to be arreſted into priſon: better a ſhort bondage, than unredeemable death. This was a mercifull crueltie, the other had beene a cruell merciemercy. It is happie if a ſickneſſe can keepe us from ſinne. When a wild Horſe hath got the head of his rider, and runnes him with furie into deadly dangers; hee does him no wrong, that kills the Horſe, to ſave the man. They are the beaſts, our luſts, that draw us in the Coach of licentiouſneſſe, headlong to Hell, as Pharaohs Chariot drew him into the red Sea, againſt which God is ſevere and cruell; and when there is no other remedie, he will ſpill thoſe beaſts to ſave our ſoules. Here be then no lamentable cryes, no mercileſſe blowes, no gaping wounds, no chanels ſtreaming with bloud, in this conqueſt. No bloud is ſhed here, but the bloud of Ieſus Christ. All the bloud and life this victorie coſt, was ſpilt on the Victors part, not on the conquered. If God were cruell to any, it was to himſelfe. To ſpare our bloud, he did ſhed the bloud of his owne deare Sonne.

Their happineſſe that be thus overcome, is ſeene in theſe two priviledges:

1. They are the onelyonly free-men in the world: this Bondage is the moſt royall libertie. This ſtands both, firſt, in the deliverance from evill; that neither the bond of the Law to bring perfect obedience in our owne perſon, obligeth us; nor the breach of that Law, for want of that righteouſneſſe,mmRom ….1. condemneth us. When the King hath ſigned a tranſgreſſor his pardon, all his malicious enemies and accuſers may goe whiſtle. Secondly, and in the abilitie to good, even tonnLuk. 1.74.Luke 1:74 ſerve the Lord without feare. It is true indeed, ſtill wee ſinne, and alas, that wee muſt! We are madeooRom. 8.2.Rom 8:2 free from the Law of ſinne and death: not ſimply from ſinne and death, but from the Law of ſinne and death. Not ſo deliver'd, that we can neither ſinne nor die: but that neither ſinne ſhall captive us, nor death confound us. Indeed we ſigh, and fight, and faine would be delivered from all aſſaults of ſinne: but beggars muſt not chuſe their almes; we muſt be contented with our meaſure: we have this to humble us, not to condemne us. It is comfort ſufficient, though ſinne diſturbe us, it ſhall never deſtroy us. Wee abhorre a Snake, for the nature of it; to touch it, is our feare: and it is but our feare, when all the malignitie and venime is gone. Sinne doth hiſſe at us, but cannot harme us: bleſſed be God, the feare is more than the hurt. Our life lyes in our Head: if this Serpent with all his ſting could not hurt the Head, it ſhall never kill any member.

Indeed where it domineeres, it damnes. If a man ſicke on his bed, burning of a Fever, fetching his breath with ſtraitneſſe and ſhortneſſe, looking like earth; ſay he is well in health, we doe not beleeve him: So if we ſee men ſwelling with pride, flaming with luſt, looking earthie with covetouſneſſe, and yet flattering themſelves with hope of ſalvation; we cannot credit them, all the world cannot ſave them. Here the Condition is not kept, therefore the Obligation is in force; they doe not ſerve God, they are not free. But where is an endeavour to obey him, and a faith in Chriſt to ſupply the defects of that obedience; there the Covenant is kept, the Bond is void. Sinne offers many aſſaults; but ſtill wee ſtand ppGal. 5.1.Gal 5:1fast in the libertie wherewith Chriſt hath made us free. Death ſhall wholly quit us from theſe ſollicitations;qqAmbr. de bono Mort. cap. 4. Mors eſt ſepultura vitiorum. It is not ſo much the death of the man, as the death of ſinne in the man. As the worme bred in the tree, at laſt conſumes the tree: ſo death is bred by ſinne, and ſinne ſhall be deſtroyed by death. This is the full accompliſhment of our freedome, when that filthie fluxe of ſinne is dryed up in an inſtant. Whatſoever depraved nature ſuggeſts, it is not in vaine to ſerve the Lord, for wee arerrRev. 1.6.Rev 1:6 made Kings by this ſervice. Wee may better ſay of Heaven, than of that Citie, all her Merchants are Princes; all Gods ſubjects be Kings: not reges nati, but renati; not of a piece of Earth, but of Heaven; not of a mortall Principalitie, but of an immortall Kingdome. Courtiers may faile of preferment; they may be neere high places, and Offices, and miſſe them: one p. 1028compared them to faſting-dayes; they were next the holydayes, but in themſelves the moſt meager and leaneſt dayes of the weeke: but Gods ſervants are ſure. Below men riſe to honours and places by the death of others; theſe by their owne deaths aſcend to the glory of Heaven.

But Chriſtianitie ſeemes to afford very ſmall libertie: Is it not a yoke, and a burden?ſſMat. 11.29.Matt 11:29 Take my yoke upon you. Tollite jugum, there's the condition of humanitie; labour. Tollite jugum meum, there's the condition of Chriſtianitie; an eſpeciall labour. And Super vos, which implyes both patience, willingly; and obedience, ſervingly: not to touch it with one finger, but to beare it on our ſhoulders; ſubmit all our actions and affections to it. Pride and ambition are Super jugum, and tread that under their heeles, which they ſhould beare upon their neckes. Indeed this is true: but ſtill it is onus leve, and jugum ſuave; an eaſie yoke, a light burden. Firſt, this yoke is not made of greene wood, then it would be heavie; but of drie, therefore it is portable and eaſie. Secondly, it is not a new yoke, but hath beene borne and worne before by Chriſt himſelfe, to make it eaſie for us.Bern. Thirdly, it is oyled and lined with ſweet comforts; Vnguntur cruces, à quo inferuntur: God hath ſo ſoftened it with pillowes of merciemercy, that it cannot offend us. Fourthly, we draw in it with patience: Oxen that ſtruggle and be unruly with their yokes, put themſelves to paine: God hath given us the ſhoulders of patience, before he puts on the yoke of obedience. Fifthly, we doe not draw alone, nor does the weight of the load lye upon our backes; we ſhould then ſinke and ſhrinke under it. But a yoke is made for two, and Chriſt is one of the two; his omnipotence aſſiſts our weakeneſſe; the greateſt burden lyes upon him. Sixthly, and laſtly, it is not perpetuall; we draw it but during a ſhort life. And if it be painefull for the day, we are unyoked at night, when we goe to bed, in death. But the wicked have a ſorer yoke for the preſent, whereof the wood is greene and ponderous; all ſinne is heavie. And though it ſeeme qualified with pleaſure and content, and is commonly drawne with a companion; as the Broker and Vſurer both in a yoke, drunkard and drunkard both in a yoke, adulterer and ſtrumpet both in a yoke: and where a yoke-fellow failes, as the proud man loves no partner, no partner loves him; here the Devill puts in a ſhoulder, to eaſe him and helpe it on. Yet ſtill they draw with tyrannie, paine, impatience, and feele many a pricke of Satans Goad, that Auriga of Hell, to ſet them forward. And laſt of all, at night, when they ſhould put off one yoke, another, a heavier, a ſorer is put on them, which they muſt beare for ever. But when the faithfull ſhall be uncoupled from the yoke,Mat. 25.21.Matt 25:21 there is eaſe and eternall reſt. The mouth of the Oxe that drawes in the yoke, is not muzzled on earth, and the ſoule ſhall find everlaſting reward in Heaven.

I doe not exempt Chriſtianitie from all difficultie; it is no eaſie labour to ſerve God: yea, they that doe it beſt, feele it hardeſt, and complaine that they can doe it no better. There be hot encounters, potent adverſaries, and many adverſities, againſt them that would goe to Heaven. Malicious and ſubtle ſpirits, an alluring world, a vicious and ſtubborne nature: ſometimes wee ſee them not, and complaine of feeling them too late: ſometimes we ſee them with amazement, feare them, and are readie to flie from them with an Iſraelitiſh cowardiſe: Who is able to ſtand before the ſonnes of Anak? Another time we ſtand, and reſiſt as well as we can, but are foiled with indignation and ſhame. Vp wee get againe, take heart, and renew the combate; yea, even prevaile, and triumph. O how glad wee are, if either wee have not beene throwne downe by the temptation, or recover'd our ſelves from the fall, by compunction. In the height of this joy, we are againe ſurprized with a ſudden aſſault; whereof as wee had no warning, wee have no power of reſiſting. Thus are wee hurried into ſinne, over-ruled to diſpleaſe our Maker: yea, ſometimes wee can hardly ſtruggle out of the ſnare for ſome houres or dayes; and when wee eſcape, not without many wounds and bruiſes: ſo that p. 1029comming to the Chirurgery of Repentance, wee finde a bleeding conſcience. We looke not that God ſhould ſtrew carpets for our nice feete to walke into our heaven; or make that way ſmooth for us, which all Patriarchs, Prophets, Apoſtles, Confeſſors, Chriſt himſelfe, have found rugged and bloudy; or to fare better than all the Saints. Yet ſtill wee will not change conditions with the worldly: Paul was happier in his chaine of iron, than Agrippa in his chaine of gold. One rag of a Saint is worth the whole wardrobe of a ſinner: and that for the next priviledge.

2. Their reward is infinite. We may well contemne the difficulty, when wee reſpect the advantage. We ſerve a good Maſter, who not onelyonly payes, but gives; not after the proportion of our earnings, but of his owne mercies. Hell cannot touch us, death cannot hurt us; if any evill doe aſſault us, it preſently brings us more good. Beſides this freedome, how large is our poſſeſſion? all good things are ours, to chalenge, to enjoy: we cannot looke beyond our owne, nor beſide it: we have right to the things wee ſee, and no leſſe to the things we ſee not. The heaven that roles ſo gloriouſly over our heads, is ours: thoſe celeſtiall ſpirits, the better part of that high creation, are ours; they watch us in our beds, guard us in our wayes, ſhelter us from dangers, comfort us in troubles; and as living they have kept, ſo dying, they gladly receive our ſoules. Yea above all, the God of Spirits is ours; and by a ſweet and ſecret union, wee are become heires of his glory, and as it were Limbes of himſelfe. How incomprehenſible is this bleſſedneſſe? when we looke to the reward, we could not wiſh the worke eaſier. If every paine we ſuffer were a death, and every croſſe an hell, wee have amends enough. It were injurious to complaine of the ſervice, when we acknowledge the recompence. What thou wilt, O Lord, ſo I may be thine, what thou wilt: though I ſhould buy it dearer, I would be thy ſervant, a Chriſtian.

uu2 Cor. 4.17.2 Cor 4:17Our light affliction which is but for a moment, worketh for us a farre more exceeding and eternal weight of glory. Where we have a threefold oppoſition: Light and weighty, momentany and eternall, affliction and glory. What compariſon, what proportion of the recompenſe to the ſervice? I may juſtly be out of love with myſelf, nothing ſhal make me out of love with my profeſſion; herein alone are we ſafe, herein bleſſed.xxGal. 6.14.Gal 6:14 God forbid that I ſhould glory, ſave in the croſſe of Ieſus Chriſt: if we ſhould prefer any worldly joyes before it, we were unworthy of it. Gold may make a man the richer, not the better: honour may make him the higher, not the happier: and all temporall pleaſures are but flowers, they have but their monethmonth, and are gone: this morning in the boſome, the next to the beeſome:aa1 Pet. 1.20.1 Pet 1:20 All fleſh is graſſe, and the glory of man as the flower. Grace is like the Sun, which ſhines comfortably in this world, ſhall ſhine ſevenfold more gloriouſly in the world to come; an honour not clouded, not envied, not exceeded, andbbProv. 4.18.Prov 4:18 Such honour have all the Saints?

To conclude with the ſumme of the verſe. Deceitfull promiſes are the bane; both of the forger and of the beleever. They promiſe others liberty, while themſelves are the ſervants, &c. As if a malefactour, that is himſelfe chained in the dungeon, ſhould promiſe his fellow to open him the priſon-doore, and let him out. Faire promiſes are the devils baite, and it muſt be our wiſedome to diſcerne betwixt the deceit of ſinne preſent, and the fruit of ſinne to come. What a liberty did Satan promiſe our firſt parents that they ſhould have; and ſo indeed ſtole from them the libertie that they had. As Laban promiſed Iacob beautifull Rachel, but in the darke gave him bleare-ey'd Leah. Or as Hamor promiſed the Shechemites, that by their circumciſion all the goods of the houſe of Iſrael ſhould be theirs, whereas indeed the goods of the Shechemites fell to the houſe of Iſrael.ccCypr. lib. 1. ep. 8. Diabolus mentitur ut fallat; vitam pollicetur ut perimat. The wages that Satan promiſeth, and the ſinner would have, he ſhall not get: but the wages that God threatneth, and man would not have, this ſhall be aſſuredly payed him.ddAug. hom. 42. Illud propter quod peccant, hic dimittunt; & ipſa peccata ſecum portant. The gaine they ſinne p. 1030for, they ſhall leave behind them; but their ſinnes they ſhall carry with them.eeRom. 6.21.Rom 6:21 What fruit had ye then in thoſe things whereof you are now aſhamed? for the end of theſe things is death. Surely there is no fruit but ſhame and death to be gathered from the forbidden tree. Falſe promiſers and vaineglorious boaſters are the children of Satan, this is the top of their pedigree: yea the devill doth borrow the uſe of their tongues for a time. But faithfull is He that hath promiſed, who will alſo doe it. Fidelity and truth is the iſſue of heaven.