Five Godly and Profitable Sermons, Sermon 1

Five Godly and Profitable Sermons · Sermon 1

p. 1IOH. 8. 34.

Iesus answered them: verily, verily I say vntounto you, that whosoever committeth sinne is the servant of sinne.

TO acquaint you briefly with the occasion of these words: their coherence with the foregoing and following verses standes thus. VponUpon some conference and arguments between our Saviour Christ and the Pharisees with other of the Iewes about the qualitie of his person, who and what manner of man he should be; Christ having plainely testified who he was, even the light of the world, that Messiah whom they had so long expected: it so comes to passe, that many of the people that were present hearing Christ defend his authoritie against the cavils of the Pharises, were thereby moved to belieue in him, ver. 30. VntoUnto p. 2these believers Christ directs his speach, telling them that it was not enough for the present to seeme forward in embracing & yeelding assent vntounto his doctrine. There is more in it then so, if they will proue themselues to be true beleivers and his Disciples they must persevere in the profession and practise of his Doctrine (if yee Continue in my word ye are verily my Disciples) vers. 31. Now whereas many things might discourage these young beginners from going on further, especially their ignorance of this heavenly Doctrine, and with all those manifold sinfull Corruptions from which they could not quickly shift themselues, Christ for their encouragement adds by way of promise, that if they will hold on they both (shall know the truth) vz: The Gospell and all the wayes of Gods grace in mans redemption by Christ, and further (the truth shall make them free) vers. 32. from the bondage of such inconveniences as might keepe them backe from the resolute profession of the Gospell, as feare of the displeasure of the Pharises and rulers, feare of losse, disgrace and reproach in the world, louelove of those sinnes and pleasures wherein they liued heretofore and which now they might be vnwilling to leaue. Those encumbrances, which caused many a one to withdraw himselfe from following of Christ, our Saviour promiseth these beleivers, that if they will be Constant they shall hauehave no power nor Commande over them: But that the grace of God in the cleere knowledge of the Gospell should make them Freemen and set them at liberty from the feare or louelove of all such things, as might pull them aside from an holy profession of the name of Christ vers. 32. This louing admonition of Christ is very ill taken by the Iewes. Christ had touched vponupon that string that jarred, and they might not endure to be thus closely though iustly taxed for hypocrites and Counterfeites, such as were so farre from being true beleiuing Disciples vntounto him, as that they still continued in bondage vntounto their Corruption and would be ready vponupon p. 3every occasion to flie of from Christs service. Wherefore when Christ tells them that the truth should make them freemen, out of a perverse mistake they turne this clause into occasion of quarrell and take great exceptions at Christ for calling them slaves and bondmen (wee be say they, in great stomack, Abrahams seed and were never in bondage to any man; Why sayest thou then yee shall be made free vers. 33.) Those Commonly bragge most that may doe least, and yee hauehave few that stande more stiflie vponupon termes of reputation, then those that hauehave least true worth in them selues. So it is with these worthlesse Iewes, who stand punctually vponupon points of honour to cleare themselues from that imputation of bodily slauery, which Christ layd on them (as they thought) when yet in the meane time they are of all slaues the basest, vz servants of sinne and Corruption. They said something that was true that they were Abrahams Children borne of Sarah the Freewoman, and this Christ denied not. But whereas they had said they were never in bondage to any man that was false euen in regarde of their Corporall bondage. For their bondage in Egipt of old, their Captivity for 70. yeeres in Assiria of latter times, and the present subiection of their whole state vnderunder the yoke of the Roman governement was witnes sufficient that it was no such strange matter for a Iew to be a bondman. But say they had beene alwayes free from such bodily slavery, this was not that which Christ aimed at in that speech of his (the truth shall make you free) tw'as spirituall se…vitude vnderunder the power of sinne which he meant, and seeing they will not otherwise vnderstand him hee declares himselfe in plaine tearmes in this 34. verse. verily verily I say vntounto you whosoever Committeth sinne is the servant of sinne) There are servants of sinne as well as servants of men, and the Condicions of those is as bad as of these yea worse▪ Christ makes the Comparison in two paticulars.

1 Servants must hauehave no inheritance with the free borne p. 4Children they may for a while enioy the common benefit of the familie: but at last they must be turned out and the children only divide the inheritance: so wicked men for a while liue together in Gods house the Church: but when the rewarde of inheritance shalbee bestowed on the children of God these are vtterly throwne out of all, and no part fals to their share. This is expressed, ver. 35. [And the servant abideth not in the house for ever but the sonne abideth for ever.]

2 Servants must hauehave their freedome from a free man that hath power to set them at libertie. So must sinners from Christ the only sonne of God, who hath this power and authority given vntounto him of bondslaues to Sathan and sinne to make them Gods freemen. He alone brings deliverance to captiues and prisoners, translating miserable sinners, from vnderunder the commande of the power of darknesse into the liberty of Gods adopted sonnes; who being himselfe made heire of all things as Gods naturall sonne admits vsus the adopted sonnes into the fellowship of a glorious inheritance. This is set downe, vers. 36. [If the sonne therefore shall make you free yee shalbe free indeede.] Thus the servants of sinne are in an ill case sure to be turned out of house and home, except the sonne of God Iesus Christ shall purchase their freedome and bestow an inheritance vponupon them. But what? were these Iewes here such kinde of bondmen? Yea that they were: and Christ makes it good in the two verses following by vndeniable arguments. Their vngodly practise shewed plainely what master they serued, and by whose cō mande they were ruled, [I know, saith Christ, yee are Abrahams seed] viz. according to the flesh, and so borne of free parents: but yet yee are not freemen so long as malice, contempt of the gospell, louelove of the world, bloody desires of an innocent mans death with such like corruptions, tyrannize and beare rule over your hearts as they doe. For why? [but yee seeke to kill me.] A cruell master it must be that will commande, and very slaues they are that will be obedient p. 5to do so ill an office as to murther Christ. But the reason followes ye doe it (because my words hauehave no place in you.) That most holy, pure, meeke and peaceable Doctrine of the Gospell, which Christ published vntounto them could hauehave no command over their heartes to win them to subiectiō & obedience therevnto: they were engaged to another master & to his word they would obey, not Christs, not Gods, ve. 37. which in the next vers. 38. appeares yet more plainly.) I saith Christ speake vntounto you that which I hauehave seene with my Father: and ye doe that which you hauehave seene with your Father) (1) I speake vntounto you the will of God and you obey the will of the Divel. Whence it is easie to judge vntounto whom ye belong, and whether yee be the Children of God free subjects vnderunder his gracious government, or the children of the Divel and slavish vassalls vnderunder his mercilesse tyrainie. You see now the occasion and Coherence of these wordes I hauehave read vntounto you. The scope wherof in breefe is this: To giuegive these Iewes right information of their present condition what it was. They in great errour boasted themselues much vponupon their outward liberty while yet they were the servants of vnrighteousnes. Wherefor our Saviour for their instruction and ours lets them vnderstand that they bee slaues that serue sinne as well as those that serue men: And for this purpose he pronounceth to them and vsus this most certaine and vndeniable truth (Verily verily I say vntounto you whosoever Committeth sinne is the servant of sinne. The meaning of the wordes is plaine if you obserue.

1 What it is to Commit sinne 2 what to be a servant of sinne. To commit sinne is not simply to doe any act contrary to the law and will of God: for even the regenerate and most sanctified men in many thing…s sin often, who neverthelesse are not the servants of sinne but are free from sinne and made the servants of God as it is Rom. 6. 22. In this place therefore to commit sinne [foreign] is to do evill willingly and ordinarily: When men make as it were a trade and common practise of breaking the lawe of God p. 6holding on in an vnusuall course of vngodly liuing without remorse & reformatiō, of such Christ tels vsus that they be the servants or slaues [foreign] of sinne (i) they liue in subiection to the power of their sinnfull Corruption, as slaues doe to the Command of their masters. Sinne rules over them as masters doe over their servants. The maine point of Doctrine then that these words doe afford is this.

Doct. A sinner is a bondslaue, & to liue in sinne is to liue in thraldome. For the more distinct explication of this point touching mans spirituall bondage vnderunder sinne I desire you to obserue three particulars.

1 The nature of this bondage wherein it consistes.

2 The diverse degrees and kindes of it.

3 The greatnes and grievousnes of it.

For the first: the bondage of sinne standeth Chiefly in two things 1 In subiection to the power of sinne.

2 In subiection to the punishment of sinne.

The power and authority that sinne hath over man is seene in two particulars.

1 In restraining his liberty from doing of good.

2 In Commanding his service in all bad emploiments. As a master over his servants canne both bid and forbid them: So the sinne that rules in mens mortall bodies hath power both to restraine them from good and to employ them in evill practises: you shall see both true in their order.

1. Sinne hath power of restraint and hindering from the doeing of good. A slaue is not in his owne power but his masters, hee cannot goe whither he will nor doe what he lifts nor dispose of himselfe as he pleaseth, his service, his goods, his life are all ordered by his masters discretion. So is it with a sinner who is holden in the fetters and chaines of his corruption, he is not his owne man nor can he doe what many times he would. In men that are regenerate and sanctified in part experience yet witnesseth how much they are pestered and cumbred with this sinne that hangeth on so p. 7fast about them. How ever the spirit be willing and faine they would doe much in the service of God; yet the flesh is weake and they are so shackled with it, that for their liues they can make but slow hast in the wayes of godlines, much a doe they hauehave to keepe jogging on, dulnesse, distraction, hypocrisie, formality and a world of other corruptions set vponupon them in every spirituall duty, in every good resolution; so that when they do best, their work is yet done but to halues. Grace is yoked with Corruption, when that puts vsus forward, this puls vsus backeward, in so much that a regenerate man is but halfe a freeman, being alwayes in some sort molested by his Corruption in the whole course of his religious Conversation, according as the Apostle Paul in the person of eueryevery regenerate man complaines very pittifully. Rom. 7. 19. 20. 21. But now in those that are vnregenerate this power of sin is much more predominant, whose hearts, affections, vnderstandings, and all in them are fast locked and barred vp vnderunder impenitencie, rebellion and blindnesse, so that they are holden prisoners of Sathan at his pleasure, as the Apostle speaketh, 2. Tim. 2. 26. Sinne hath dealt with those men as wee doe with wilde fowle, clipping their wings that they may not fly away; or as enemies doe with captiues disarme them of their weapons that they shall bee able to make no shift for their rescue. So hath sin vtterly disabled man to every good worke by putting out the eies of his knowledge, and stripping him naked of all those graces & strength which he had by creation. Beside this sinne hath taken away all desire of doeing good, haueing affected the soule of m…n with the louelove of all vnrighteousnes, where by it comes to passe that man is well contented to be the servant of sinne taking great delight in his owne shame and misery: Vnregenerat men are kept fast in durance, being neither able nor willing to come out of their bondage. In this respect is sinne compared to snares, and netts, and bonds wherein men are caught, and p. 8kept fast for escaping, [I finde saith Solomon, Eccles. 7. 28.] more bitter then death, the woman whose heart is as netts and snares, & her hands as bounds. Thereby signifing the most intangling and inthralling nature of the sinne of adultery, whereinto few men fall that euer get out againe [I see that thou art in the gall of bitternesse, and in the bond of iniquity] saith Peter to Simon Magus Acts. 8. 23. Why because for all his seeming profession, he was still tyed to his couetousnes & other vile affections, like a slaue boūd to a post with a chaine. So Paul exhorts Timothy that he instruct his hearers to the end they might [Come to amendment and recouer out of the snare of the Divell, of whome they were taken prisoners at his will. 2. Tim. 2. 26.] And for this cause are sinners in the state of vnregeneration, compared to captiues and prisoners kept vp in restraint, Isaiah. 61. 1. Isai. 42. 7.

But here you are to note that Satan and sinne doe not deale alike rigorously with all: they carry a straighter hand ouer some then ouer others. Some they keep in arcta custodi… in close imprisonment. And that is when men by Satan and corruption are made so sure and so fast chained, that they cannot goe one step beyond prophanesse and impiety. Thus is it with men, that are kepr close prisoners in the darke dungeon of ignorance, or who stick fast in the dirt or mire of beastly, coveteous, and voluptuous affections: in a word those that are giuen over to all vngodly and lewd courses. Others there are who are indeed prisoners, but yet they are kept in libera custodia in a larger kind of restraint, or as we say, in free prison. And this is when Satan sporting himselfe in the sinne and misery of man holds him in a longer chaine, and lets him goe a good way onward in Christianity; but yet at last fetcheth him back againe when he pleaseth like birds in a larger Cage they flutter about, or like birds in a string they make a faire flight vp towards heauen; but Satan when he spies his advantage, that by their fall he may giuegive some notable foyle to Gods glory, and the credit of his p. 9Gospell, then he twitcheth the string and downe they tumble vntounto hell. Such are those of which Peter speaks 2. Peter 2. 18. 19. 20. who had escaped farre from the filthinesse of the world, but yet were intangled againe therein. Such a one was Demas whose coveteousnesse hookt him back from his profession of the Gospell to the world. And such was the young man in the Gospell, who was come neere to the kingdome of heauen, but he had one legge chained fast to the louelove of riches, and that fett him quite back againe. All these hauehave a kind of liberty, but t'is only of the prison: They walke abroad but ti's in fetters, or as prisoners in Rome vsed to be dealt with, chained to a souldier their keeper that doth accompany them to see them safe returned to their jayle. Now you knowe that a slaue who walkes abroad to do his masters businesse, is yet a slaue as well as he that i… chained in the Gallie. And so are these still servants and bondmen to their corruptions, how ever they seeme for the present to bee more favorablie vsed. Thus of the first point wherein the masterlie power of sinne stands, viz. the restraint from doing the good we should, and sometimes would. Now in the next place, Sinne hath also.

2 A power of cōmanding all bad services whatsoeuer: A slaue you knowe must ride and runne, drudg and trudg, carry and draw, hew in quarries, digg in the mines, tugge at the oare, labour like horses in a mill, and be put to all the base offices that are to be done. Honourable seruices▪ there be that a freeman, a sonne may bee imployed in: but servants and slaues indure the basest and painfullest drudgeries. So is it with a sinner; he is at the command of his sinne, as the Asse of his driuer, or as the Centurions servants were at their masters beck. Looke how Satan inspires him and his corruption suggests vntounto him, so he studies and plotts, so he invents and practises. Be it but one sinne that raignes over him, you shall see him euer attendant on that master, as bee it lust, pleasures, coveteousnesse, ambition, he is wholy taken vp in p. 10their imployments. He hath nothing to spare from them: no thoughts, no words, no time: weeke day and Sabbath day, their businesse still goes on; nay the day is not enough for the doing of its command. He deviseth mischiefe vponupon his bedd, and he cannot sleepe till he hauehave lay'd a plott how hee may compasse one of his vngodly desires. He will be profound, crafty, and diligent in contriving and dispatching the affaires, which the Divell and his corrupt heart hauehave giuen him in command. For this cause is sinne compared vntounto a law, Rom. 7. 23. because it commands and rules ouer men by powerful suggestions, provoking them to evill. A lawlesse law it is, but fitt for lawlesse men, it prohibiteth all that good is, and enioynes the practise of every euill thing. And hence also is Satan stiled the prince of this world, because he hath noe meane company at his devotion ouer whome hee rules as vassals and slaues, most ready to obey his will and pleasure. But will you see what imployment sinne and Satan set men about. Are they honorable services? no: the most vile, base, absurd, and vnreasonable offices that can be devised, what will not they command, or what will not one of their servants do against religion, conscience, justice, common honesty, yea and nature it selfe? Let coveteousnes tyrannize ouer him: how basely, niggardly, scraping, pinching and sparing will he be? How most vnconscionably and vnmercifully will he oppresse, exact, cozen and deceiue all the world, strangers, acquaintance, rich, poore, friends or foes, Brother, Father and all that may challenge faire and honest dealing? If lust rule him he will damne his soule, destroy his body, disgrace his name, ouerthrow his estate, vndoe all his posterity for the louelove of some base whore. The like may be said of Pride, Gluttony and Voluptuousnes or any such like swaggering lust. Yea to goe farther, the godly many times are here besotted, who to satifie some one vnmasterly desire, will hazard the peace and comfort of their soules▪ disgrace themselues and their profession, vexe the spirite p. 11and cast themselues vponupon Gods sore displeasure. So violent and tyrannicall are these commands of sinne and Satan, and so base and servile are we growne in our obedience to them, that we will not stick to do that which in the practise or event of it tends to our owne vtter vndoing. Now who would not be ashamed of such a master, and such a service? Nay who is not ashamed of it? But here is the power of darknesse and the invisible tyrannie of Sathan, that whom wee hate yet we feare, and serue: of whom we are ashamed, to him yet we shew our selues obedient. Thus much touching a sinners subiection vntounto the power of sinne.

Next follows his subiectiō vntounto the punishment of it, which is the sorest part of this bōdage which yet a sinner must surely beare. He is in this respect of al slaues the most miserable: for let him looke which way he will he can see nothing but scourges and Scorpions provided for his backe; the whip, the Crosse, the forke aud such like punishments of slaues in old time are nothing to the torments he stands in feare of. No sober houre passeth over a sinners head wherein his heart is not full of slavish and dreadfull terrors, arising from a threefold cause.

1 From Conscience, the horrible clamors whereof terrifie his very soule and gripe him to the heart with vnsufferable panges, while it stil cryes in his eare in this ruefull voice [yet know that for this God shall bring thee to Iudgment] oh this makes him quake and grow pale he is afraide to looke God or men in the face, he shifts & faine would if he could hide his sinnes from the knowledge of his Conscience, and both from Gods eie.

2 From Sathan, who though he now seeme as his Master yet he knowes and trembles to thinke of it that hereafter he must be his everlasting tormentor.

3 From God himselfe, whose most furious wrath and vnavoideable vengeance he knows is prepared for him and readie every moment to swallow him for his rebellion. Now p. 12who coulde eate his meate merrily that must pay such a shot? What comforts of this life, what pleasures of sin can be sweete which are every moment imbittered with so many woes? It helpes not a iot that they be for a time deferred: for he is no freeman who though he be not clapt vp in prison, yet cannot walke abroad without feare of the Sargeant, the prison, the gallowes, when the country is laide for him, and executions out for him in every place. Certainely it is a hell to liue in feare of hell, and as bad as death to liue in bondage for feare thereof all the daies of a mans life. Heb. 2. 13.

Yet such is the miserable thraldome of a wicked man, he is everie way in the bryers, being on the one side fast chained to his sinnefull and vngodlie courses; on the other as surely and certainelie bound to his everlasting punishment. And so much for the first part of the nature of this spirituall bondage wherein it standeth.

2 I goe forwarde to the next point which I proposed to your consideration, viz. The diverse degrees of this bondage: where you are to note that there are two kindes of it. 1. wilfull. 2, vnwilfull slaverie.

1 Wilfull bondage, is when a free mā is content to be made a slaue, or being by force or fraud made one, is willing to continue one still. Such a one was Ahab who sold himselfe for a slaue to doe wickedly. 1. King. 21. 20. I will giuegive the worth of it, said he to Naboth when he sought after his vine yard; true, he gaue the full worth of it, that sold himselfe for a few acres of land. Such are all those that commit sinne with greedinesse, who take pleasure in all vnrighteousnesse, who louelove the wages of iniquitie, who obey sinne in the lust thereof, who take thought to fulfill the desires of the flesh, with full consent and heartie good will, giving vp themselues to be ruled by the counsels of Satan, and their wicked hearts. In which condition of a wretched sinner, you may obserue two things remarkeable.

p. 131 How strangely base and degenerat mans nature is growne, who being a most noble Creature, made for the most honourable purposes and services in the world, is now growne so vile and extreamly base, so farre forgetfull of his duty and the dignity of his creation, as to be willing insteed of the free and happy service of God and goodnes, to put himselfe into a most ignominious slaverie vntounto Divels and vile affections. Naturally we all louelove libertie & choose rather the losse of life, then of it, and only violence & fraude can bring vsus or keepe vsus in bondage: But sinne hath prevailed with vsus against nature and so taken off from vsus the edge of all vertuous and manly resolution, that of our owne accorde we offer our selues vntounto it, being put in fetters and manicles by our owne corruptions, yea this slaverie men count their only liberty in somuch that when they be called vntounto freedome, hauehave their ransome offered them, and all meanes of escape laid before them, yet they choose to be slaues still.

2 How Difficult a matter ti's for a man to come out of this bondage, surely he that loues the prison better then his enlargement its pitty there should be any meanes of his delivery, and ti's hazard if they be sought he wil not accept of them. That servant who in the seventh yeere of his bondage did so louelove his master that he would not goe out free, he was by the law to serue his maister for ever afterwarde Exod. 21. 5. Hee that would not be free when he might should not afterwards when happily he would. And so it is with the servants of sinne when once they beare a good affection to their Master and are so far bewitched as to hold themselues well apayd with his service. Then are their eares nayled fast to the postes and gates of Hell, or rather with Siser… a nayle is stricken through their temples and at one stroke they loose both life and liberty for ever. So that vnlesse that strong man make a forecible rescue of them out of the hands of these tyrants they doe never escape from p. 14this miserable thraldome.

2 Vnwilling bondage: as when a man is taken prisoner by the sword in battle, or circumvented by some stratagem or fraudulent guile. Such is the Condition of Godly men many times who by some furious, and vehement assault of temptation are wounded, overthrowne, taken, led away captiue and clapt vp in irons vnderunder the guard of some strong vnruly lust, or other, or else by some subtle sleight and snare privily laid for their soules hauehave their heels intrapped in the ginne, and for a while are caught as a prey for Sathan. But now during this straightnesse, what sighes and sorrowes doe possese the Godly heart? How tedious aud irksom is this bondage? How doeth he long till his heart bee againe enlarged, that hee may run the race of Gods Commandements? Life it selfe is vnpleasant till this liberty be obtained againe. Wherfore many a harty prayer is sent vp to Heaven dayly to intreate God for his enlargement, willingly doth he embrace all meanes of freedome, gladly doeth he run and rest in him that onelyonly bringeth deliverance vntounto captiue prisoners, with the Israelites in Aegipt he is even weary of his life for the oppression and cruell tyrannie vnderunder which he is holden, which makes him in the bitternes of his soule cry out vntounto God for deliverance frō his heavy bondage. Often taking vp that Complaint of the Apostle Rom. 7. 24. [O Wretched man that I am, who shall deliver me from the body of this death] These are the severall degrees of this bondage which was the second part proposed to be handled.

3 I come in the third place to consider the greatnesse and grieuousnes of this spirituall bondage: which will appeare by comparing it with outward bodily slavery. Now spirituall slavery is worse then corporall in three respects.

1 In regard of multitude of masters: In corporall seruitude 1 master may hauehave many seruāts, but for 1 servant to hauehave two or more masters is a thing vnreasonable and vnpossible▪ p. 15suppose they were both good; much more if they bee bad. Miserable therefore is the estate of a sinfull man, who when he serues fewest serues three at once, 1 his lusts, 2 Satan working powerfully in his sinfull corruption, 3 God himselfe. For the first: it may be some one wicked affection is his master, and yet there is worke enough to please that, but when many lusts at once beare sway ouer a man like many tyrants in one Citty, Lord what combats, broyles, and tumults be there in that mans heart: when pride cōmands one thing, covetousnes another: when vncleane lusts draw one way, ambition another, voluptuousnesse a third, a man had need then to study and take thought for the flesh to fulfill the lusts thereof, and all litle enough to please these hard and cruell taskmasters. Againe he hath another master, and that is Satan, who inspires these corrupt affections of mans heart, with much rage and hellish fiercenesse, and is that grād Pharoah who setteth al those inferior officers a work, who therefore is called the [spirit that worketh in the Children of disobedience] Ephe. 2. 2. Ouer whom although he alone may seeme to challenge all power and authority as ouer the only subjects of his kingdome, yet wee knowe that besides both these they hauehave another supreame and soveraigne Lord (1) God himselfe, against whose governement although they do rebell, yet can they not withdraw themselues from vnderunder his power and jurisdiction. God is king let the earth be neuer so vnquiet, and the haters of the Lord shall be subiect vntounto him. He will hauehave to do with them in spight of their hearts. They feare him as slaues against their wills, both to do his will whilst he vseth them to effect by them his owne most holy purposes, and also to suffer his will in their iustly deserued punishment. Thus wicked men are mastered on all hands, and no way free either from sin or punishment.

2 In regard of the meanes of escape: a servant hardly vsed may find meanes to shift himselfe of his master; It is not so p. 16with a sinner; runne away from his master he cannot: for he beares him alwayes about with him in his bosome, his sinne still keeps him company, and goe he whither he will Satan doggs him, stands at his right hand, nay possesseth his very heart, so plying him with temptations and ill suggestions, that he cannot goe a foote from his service. Tis true the case is so sometimes with a wicked man that he changeth his master, but seldome comes a better. If he escape the tyranny of one sinfull affection, he falls vnderunder the command and power of another as bad. So you shall hauehave a very spend-thrift turne a miserable niggard: but this is only like a prisoner that remoues his bolt from one legg to another, and such exchange is only done vponupon compact: He leaues one vice that he may the more freely giuegive himselfe to another; so that he changes his master but not his servile condition. Some raigning sinne or other will alwayes cleaue to his soule, lie downe with him in his graue, and sinke him downe to Hell. And as for the eye of Gods revenging justice he sees it open vponupon him, to take notice of his doings, and his hand alwayes lifted vp to smite him, trembling alwayes to thinke that he hath no meanes to hide his sinne from Gods knowledge, no power to prevent, no strength to beare the heauy stroke of his wrath when it shall light vponupon him.

3 In respect of the reward, the world hath scarce afforded masters so without all humanity, Tyrannicall and cruell, as not to be pleased with the faithful seruice of a slaue, or not to reward him in some degree of courtesie for his seruice. A sinner is miserable both wayes as he cannot please his master, so he cannot hope for a reward. For take a man that hath quite spent himselfe in the seruice of some one of these imperiall and cruell Lords, who hath done all that he can in giving full content and satisfaction vntounto them, yet they rest not, there are yet new commands and further injunctions, so that when it seemed, villany was come to the height, and that mens witts and strengths did faile them for further p. 17plots and practises, there's yet a powder plott behind, some new, strange, vnthought of piece of bad seruice to be performed. Sinne and Satan are restlesse and mercylesse, tyrants neuer contented, still exacting, crying, craving, compelling to new tributes and homages. And now when a man hath worne out himselfe in their seruice, spent his yeares and strength, his wealth and good name, and body and soule, and al vponupon them, what is then his reward for this his trusty and true seruice? A courtesy thinke you? Nay a very Hell of vnkindnesse, shame, reproach, misery, and many other punishments euen in this life, but for that other Hell damnation, fire, snares, and brimstone, and stormy tempests of Gods furious indignation: this is their portion and the guerdon of their obedience. Satan did for a while promise faire and performe little, helping them to enjoy some pleasures of sin for a reason; but this seeming kindnesse was but coloured cruelty, all being nothing but a sweet sauce to make him swallow downe those morsels of poyson, the fierie venome whereof shall afterwards drinke vp his spirit, and inflame his soule with euerlasting burning,

Foolish men and vnwise that take such paines to be miserable; But how should it be otherwise, when men are servants to Satan? But rebels against God. In vaine do they expect any other reward for their seruice, then the severest punishment of their rebellion.

Thus I hauehave opened vntounto you according as I hauehave bin able, the nature, degrees, & quality of this spirituall bondage of sinne. It remaineth now to make some vse and application of that which hath benne deliuered.

Ʋse 1 The first vse shallbe for the discouery of a great error in the world committed by men, in iudging their owne and other mens conditions. It is the common opinion of most, that if a man liue out of danger of law, and hauehave wherewith to pay eueryevery man and keepe him out of debt and feare of the prison, if he can liue vponupon his owne and be beholding to p. 18no man, if he can set his foote to the best mans in the parish, and be able to make his part good in any suit or quarrell, caring as little for such a great man, as the great man cares for him, if he can ouer-beare his enemies, and trample vponupon any that he takes against; If he can go whether he lists & do what he pleaseth, liuing idlely in pleasures vponupon other mens labours; if he be able to sin boldly, to satisfie any disordered affection without controule, hauing power in his hand to overcome a poore Minister, that he shal not dare to reproue him, or money enough in his purse to out-bribe the authority, & seuerity of the law, such a man as this that liues with out feare or care, he is esteemed the only man that leads a free life, and liues at his own command. Thus men iudge of others and of themselues, whil'st they looke no farther then that which is outward, appearing to sense: But they must knowe that every freeman in a civill estate, is not a free subject of Gods kingdome; No: there be that feed dainty, lie soft, goe richly cladd, liue lazily, and who take their fill of worldly pleasures in all licentiousnesse, who yet are as arrant slaues as any that serue in a Gally. Do but turne their inside outward, and you shall see ever whole legions of Divels domineering ouer them, pride, covetousnesse, ambition, envie, malice, vncleane desires, with a number of such like black and hellish lusts raigning in their soules, vnderunder the command whereof they are haled this way and that, in all seruile obedience euen like slaues bought and solde in a market. A vaine thing t'is for these men to bragg of their nobility, gentrie, of the freedome and ingeniousnesse of their education or living. For let them know that a mans honour is his honestie and sanctitie; his perfect freedome is the faithful, service of his God. He is truly free, gentle, and noble, thats truly gracious. Swearing, lying, gaming, whoring, coveteousnesse, gaping after a few pounds of gold and siluer, foolish louelove of gay apparell, restlesse pursute after two or three words and titles of honour, with the like are these the p. 19imployments of a braue, free, generous, and noble spirit? Farre be it from any man to thinke so, seruile and base disposition, they be that subiect themselues, to such wicked and vnworthy affections, nor can any be honest, or honorable who hath such masters. This the Apostle concludes, Rom. 6. 20. [When yee were the servants of sinne, yee were free from righteousnesse.] And it must needs be a base and dishonest seruice wherein t'is free to be, and to do any thinge saving that which is honest and righteous. Wherefore let no man fall into the error of the Iewes here noted in this text, boasting much of their freedome and dignitie, because they were borne of Abraham, & liued not in bodily servitude, lest they heare also that which Christ here replied vponupon these Iewes [who so committeth sinne is the servant of sinne] and againe [if yee were Abrahams Children, yee would doe the works of Abraham] vers. 39. But now [yee are of your Father the Divell because the lusts of your Father yee will doe] vers. 42.

Ʋse 2 2 The second vse of this point shalbe for admonition, that each one do make triall of his estate, whether he be the seruant of sinne yea or no? For which purpose the Apostle hath set vsus downe a golden rule, Rom. 6. 16. [knowe yee not that to whomsoeuer yee giuegive your selues as servants to obey, his servants yee are to whome yee obey, whether it be of sinne vntounto death, or of obedience vntounto righteousnesse.] T'is not the Liverie or Cognizance of Baptisme, t'is not the name of Christian, t'is not the outward profession of religion that makes a distinction betweene the seruants of God, and of sinne. We hauehave a fairer marke to know them by, and that is Obedience. This tels vsus certainly to whom they belong. He that obeys God he is Gods servant, he that obeys sinne, let him protest or professe neuer so much devotion to Gods service, yet he is for all that the seruant of sinne and no better. Well then the triall is now easie, and requires no more but this, that you bring your thoughts home to your selues, p. 20duely considering whom you do vsually seruice vntounto, whether God in obeying his holy commandements, or your owne sinfull flesh and Satan in following their counsels.

Doest thou in thy heart serue the law of God, consenting to all the commands thereof as most good and holy, endeavouring as much as possibly thou art able to do whatsoever it biddeth thee, holding a constant resolution to please God in all things whatsoeuer. If thy conscience can truly say yea, then maist thou rejoyce in the honourable title of being the servant of God. On the other side doest thou committ sinne as our sauiour speaks here, that is, doest thou willingly and ordinarily, make a practise of breaking Gods holy law, following eueryevery lewd course that Satan leads thee to, and giving scope to thy vngodly desires? yea is there any one particular sinne that raignes ouer thee, wherein thou liuest wittingly and wilfully howeuer thou forsake others? If thy conscience say yea, then know that as yet thou art a miserable bondman and seruant vntounto corruption, hearken therefore in the last place to

Ʋse 3 3 The third vse wherewith I will conclude this point, and that is an exhortation to perswade those that find themselues in bondage vntounto sinne to endeuour by all meanes to gett themselues at libertie. To men in prison or bodily servitude, this exhortation were needlesse; but vntounto the servants of sinne, t'is most necessary to vse all perswasions to make themselues freemen. Two motiues there are that ordinarily prevaile with all men, to seeke for a change of their present condition, viz. 1. the 'euill of the present estate in which they are. 2 The good of another whereto they may come: both are seriouslie to be thought on in this businesse, forasmuch as there is no estate worse then the slauery of sin and punishment: nor any better then the libertie of grace and glorie. Wherefore let me earnestlie entreat you to bend your meditations vponupon these two points. First thinke with your selues how miserable a thing it is, for a man to liue all p. 21daies of his life, like a slaue and die like a villaine, how wofull is the case of that poore creature, which is at the command of eueryevery base affection led and driuen hither and thither, according as eueryevery wicked desire and hellish inspiration shall provoke it, wearying it selfe in the wayes of wickednes, and taking a great deale of paines to worke out its owne everlasting miserie. Thinke what strange folly it is for a man to content himselfe with a few poore commodities & pleasures, that sinne can afford for a day or two, the very enjoyning whereof do but make him more vnhappy: No man that is wise would buy the greatest of such contenments, for one of the panges of an ill conscience, which accompanie them. The time comes on when he must part with all his delights, and be turn'd out of the world naked of all comfort, grace and favour. This is it that cutts him to the heart, and one serious thought of it quite dasheth all his jollity and contentment, Feares are vponupon him on eueryevery side, making him to liue vncomfortable because he knowes he shall die vnhappily. But now turne our thoughts on the other side, and consider how happie and glorious the condition of the Saints is, whom God by his grace hath set at libertie, from the service of sinne. Whether you looke vponupon them here in this life in the estate of grace, or hereafter in the estate of glorie, their freedome is eueryevery way blessed and desireable. Free they are from the commanding power of sin, being now led by the spirit of Christ, and not by the spirit of the Diuell: free from the terrors of an euil conscience: free from the terrors of death, hell, and iudgment: free vntounto every noble imployment in Gods seruice, apt to pray much, readie to here much, able to meditate much, delighting in sanctifying the Sabboth, chearefull, forward and willing hearted to every good worke. A blessed estate if we hauehave either grace or witt to iudge aright of it. I confesse gracelesse fooles hauehave another esteeme of it: Tell them of praying, reading the word of God, singing of Psalmes, hearing and p. 22repeating of Sermons, and keeping of the Sabbath ye kill them dead, & rather they had, you should set thē to any the painfullest drudgerie in the world: Counsell them to refraine gaming, drinking and ill companie, to bridle their vngodly and naughty affections, to converse with such and such men of godlie and religious liues, and to be coutent to be ruled by reason and Gods word. All this is euen as much as if you should put them in the stockes, or clap a paire of fetters on their heeles. Let them liue in a familie where all exercises of religion are stricklie obserued, and no libertie given to any lewd practise, they are as wearie of it as a prisoner of the Iayle, or one that is in little ease, and they thinke it seauen yeares till they be gone to some other place, where they may liue as they list. Thus men of perverse minds, and corrupt judgments censure Gods seruice to be no better then a sad, dull, wearisome, and slauish drudgerie. Vngodlie men, that thinke theirs no mirth but in madnesse; no sport but in doing mischife; no contentment but in pleasing the Diuell and wicked lusts, no libertie at all but in licentiousnesse of liuing. Be (I beseech you) better informed, and knowe that a subiect is a free man though he serues his Prince and obey his lawes: A Sonne is a freeman although he liue in feare and awe of his Parents: A servant is a freeman though he liue in conformity to the lawes of a Christian master, and the orders of a Christian familie. And so a Christian man is then free, yea most free when hee submits himselfe to the lawes of God, as an obedient subiect of his kingdome. This freedome he enjoyes in part in this life, but fully in the world to come, when he shall be perfectly freed from all sinne and miserie, when there shall be no feare of being vnhappy, because no possibilitie of being sinfull. Certainly my Brethren, if there be in vsus any sense of our present miserie, or expectation of the future happinesse of the Saints, we cannot choose but sigh within our selues with many prayers, wishes, and longing desires, that we also p. 23may be delivered from the bondage of corruption, into this glorious liberty of the sonnes of God.

If now (for conclusion of all) you aske me by what meanes this freedome may be obtained: I answere briefly, there is no meanes but one, and that is Iesus Christ. All the libertie we hauehave is his purchase and from his gift, for as you hauehave heard, we are bondslaues vntounto sin, partly in regard of the punishment of it, partly in regard of the ouer-ruling power thereof. Now t'is Christ that sets vsus at libertie from both. Christ by his blood purgeth vsus from all our sinnes, by taking the guilt and punishment thereof from vsus. Christ by his spirit delivers vsus from the power and dominion of sinne, that it raigns not in our mortall bodies, hauing sanctified vsus by sending the holy Ghost into our hearts. For [where the spirit of the Lord is, there is liberty] as the Apostle speakes, 2. Cor. 3. 17. So that eueryevery way Christ is he that bestowes on vsus our manu-mission, according as he himselfe here speaketh [if that sonne shall make you free, then are you free indeed] wherefore this only remaines that we should goe vntounto Christ, seeke and sue vntounto him for our enlargment, intreat him to here the crie of a prisoner and captiue, and in compassion of thee to afford his helping hand for thy delivery. Pray him to put himselfe betweene Gods wrath and thy soule, making peace for thee in heauen, by his bloody and meritorious sacrifice, pray him to send forth into thine heart, the spirit of sanctification, to regenerate and renew all the powers of soule & body, freeing them from that law of sinne which naturally is in thy members, that by the power of that inward grace, thou maiest be able thenceforth to giuegive vp thy soule and bodie vntounto God, as seruants of righteousnesse and holinesse. Confesse to him and say: O Lord other Lords besides thee hauehave ruled over me, who hauehave robbed me of all grace, peace, comfort, happinesse, honour and libertie, long hauehave I liued in greuious thraldome, miserably oppressed and streightned on every side, Satan, the world, p. 24the affections of sin hauehave plaid the vnmercyfull tyrants ouer me, I hauehave binwholy at their command, thinking speaking and doing every wicked thinge they hauehave suggested vntounto me, when I would do any good, euill is present with me and aboue me, and I am hedged with such a world of encumbrances, that I cannot tell which way to get out. Now Lord helpe me, breake these my bonds, vnloose these cords wherewith I am tyed, free me from this streightnesse, and bring my soule out into a large place. Vndoe the works of of the Divell, restraine his power, destroy his kingdome, and vtterly overthrow the dominion of sinne within me, be thou my Lord and King, and do thou rule over me: let thy word command me, thy Spirit lead me, thy power incline me to all subiection vntounto thee. Bid me doe what thou pleasest, and make me doe it, forbid me what thou dislikest, and keepe me from doing it, perswade me by faire meanes, and if stubborne force me by fowle, exercise ouer me all the authoritie of a Father, of a Master, of a King, of a God. I submitt me to all and am content by any meanes to be ouer ruled, so I may become a faithfull seruant in thy house, and an obedient subiect of thy kingdome. This my seruice is my freedome, this freedome is my happinesse, and for mee to bee thus free and happie is thine honour. Nowe therefore take vntounto thee the glorie of all, and except of my service who hast purchased my libertie: vntounto thee O Christ I owe my soule, much more my obedience, I yeeld thee both and all that I hauehave or can doe, take all, command all, protect, sanctifie, and saue all.

FINIS.