An exact collection of the works of Doctor Jackson ... such as were not published before : Christ exercising his everlasting priesthood ... or, a treatise of that knowledge of Christ which consists in the true estimate or experimental valuation of his death, resurrection, and exercise of his everlasting sacerdotal function ... : this estimate cannot rightly be made without a right understanding of the primeval state of Adam ...

SECT. III.

Of Servitude unto Sin: Who be properly Servants unto It, and by It unto Satan.

CHAP. XIV.

That even those Jews which did in part Believe in Christ, were true Servants unto Sin.

31. Then said Jesus to those Jews which Believed on him, If ye continue in my Word, then are ye my Disciples indeed.

32. And ye shall know the Truth, and the Truth shall make you Free.

33. They answered him, We be Abrahams seed, and were never in bondage to any man: How saiest thou, ye shall be made Free?

1. AS We rightly gather, that part of mans body to be most corrupt, Unsound, or Ulcerous, which is most afraid of the Chirurgions hand or Instrument, which must heal or cure it: So these Jews may hence be truly convicted to have been as our Saviour censures them, truly Servants unto sin; or in S. Peters Expression, Servants of Corruption,

in that they are so Touchie and Jealous of the very mention of being made Free: Albeit our Saviour (if you marke his processe) doth handle them as warily and tenderly as any skilfull Chirurgion could do the most dangerous sores or ulcers of his most impatient Patients. For he did not say, If you continue in my Word, then are ye my Disciples indeed, and I will make you Free. Although if he had thus said, he had said the Truth. For HEE it is, and HEE alone that must make all the Sons of Adam Free. But as He had an Eagles Eye to discover their hidden sore and a Lyons Heart to unrip or Launce their sore unto the quick: So he had likewise the Third property of an Ex∣cellent Chirurgion, to wit, a Ladyes hand, to touch them gently and ten∣derly. He tells them the Truth, but in a placid and most inoffensive man∣ner, by soft and gentle degrees; If ye continue in my word, then are ye my Disciples indeed. And ye shall know the Truth, and the Truth shall make you Free. And who could be offended or unwilling to be made Free by the Truth, but such as were desperately sick of Falshood and Corruption? Such and so af∣fected were these Jewes which did in part believe on our Saviour. For they had no sooner heard him making mention of beeing made Free, though by the Truth, but they instantly returne this repinning and impatient Answer. We be Abrahams Seed, and were never in bondage to any man: How sayest thou, ye shall be made Free?

2. Many Good Interpreters do question the Truth of their Answer, as whether they were not at this very time in Bondage to the Romans. And Tullie in his Oration Pro Flacco, (whose crime was aggravated, for that he had alienated or detained some Gold which had been gathered towards the adorning or beautifying the Temple at Jerusalem,) to Elevate or lessen that conceit which many Romans had of the Nation of the Jewes, as of a Peo∣ple better beloved of the Gods, then other people were, objects little lesse unto them, then (as they apprehend) our Saviour in this place doth; to wit, that they were in Bondage to the Romanes: or at least (if they were not in Bondage) they were more beholding to the Clemencie of the Romanes, that did not make them Servants, having lately conquer'd them; then unto the Favour of their God or Gods, which had suffered them to be Conquered. For it was an unquestionable Prerogative of the Conquerors in those daies, to bring all such as wilfully or desperately resolved to trie their C••••se in bat∣tell with them, into Civil Servitud or Bondage, if so they pleased. They held it no sin, but rather a matter of Curtesie or kindnesse to exchange death, which by title of warr was due unto the Conquered, for Servitude or Civill Bondage.

3. But to do these Jewes no wrong; Their Answer unto our Saviour was not altogether so false, as Captious, seeing it consists of two parts, Both Ne∣gative: The one de Facto, That they were not Servants; That they never had been in Bondage unto any man. And this part of their Answer may well seem False, if they extend the meaning of it unto the time of Abraham or Jacob. For Jacobs Seed or Posterity was in bondage unto the Egyptians: The Con∣dition of the whole Nation under the Babylonians or Chaldaeans was little bet∣ter. But it may be, That they intended their Answer only in respect of themselves or their own times: And so it is True, that they were not de Facto in Bondage to the Romans, or to any Man. For the Romanes suffe∣red them to enjoy the Priviledges of Free Men; to use the Liberty of their own Lawes, though with subjection or subordination in many points, unto the Lawes of the Romanes.

4. The other part of their Answer was de Jure; and this was most true;

That being the Seed of Abraham, they could not justly (especially so long as they continued in their native Country) be made Servants or Bondslaves by the Romans, in that they had a more Just Title unto the Land of Promise, by being the Seed of Abraham and Sons of Jacob, then the Romanes them∣selves had unto the Kingdome or Empire of Italie, or unto Rome it self. The mighty God, and Supreme Lord and Sole Possessor of Heaven and Earth, had given the Land of Can••an unto Abraham and to his seed, by more expresse Covenant and peculiar Title, then the Kings of Nations had to their Crownes or Scepters: All which notwithstanding they hold imme∣diately from the same God. The attempts or practises of other Nations against this people were alwaies frustrate and voyd in Law, even by the Law of God; save only in Case that he were displeased with them, and suffered such as hated them to be Lords over them. In which cases they were to be no Longer in Civill Subjection unto others, then till they retur∣ned to him by Repentance, confessing their Sins and the Sins of their Fore∣fathers: Thus doing, their Charter for free enjoying the Land of Canaan, was so Absolute, so durable and strong, that no authorized customes of Men or Nations could prevaile or praescribe against it. So that the matter of their Answer in respect of Civil Servitude or Bondage was absolutely True de Jure; and de Facto too, if they meant it, or we restraine it unto the time wherein they were under the Government of the Romans.

5. But how true soever both wayes it were, It was altogether imperti∣nent, nothing at all to the purpose or Point in question. For our Saviour no way intended to object, nor doth His speech any way imply, any Civill Ser∣vitude, or that they were, or ought to be, or had been at any time Servants unto Men; but only that they were Servants unto Sin, which indeed was the worst Master, that they or any man could serve. Thus much his Reply unto their impertinent Allegation, expressely and Emphatically averres, Verily verily, I say unto you, whosoever committeth Sin is the servant of Sin. And though by Title of Law, as well Divine as Humane, hee be, whosoever it is, a King or Lord over others in respect of Civill Servitude or Dominion: Yet till he be Freed from the dominion of Sin, he hath the Condition or propertie of a Servant. What is that? Our Saviour tells us in the next words; The servant abideth not in the house for ever, that is, He hath no Right nor Interest in the House wherein for the present his abode or continuance is, but only durante Domini bene-placito, so long as it shall seem good unto his master, and no Longer: But the Son (saith our Saviour) abideth in the house for ever; because the Inheritance belongs to him. This Saying or Maxime of our Saviour is grounded upon the Civill Customes or Law of Nations, con∣cerning the Right or Priviledge of the Son or First-borne, in respect of Ser∣vants; but is most remarkably true of the Son of God: He is the Only Son, the Only Heire, not Apparent only, but the Only Heir Possible of that House, whose Builder and maker is God. In that Hee is Gods Only Son, He is the Only Lord, the Only Heir of All things that were builded, that were created by Him; Not Free only in his Person, but induced with full Power and Au∣thority to make all others Free, that seeke unto him. And this his Power is so absolute and plenarie, that without him none can be truely and indeed sett Free: For so he himself concludes, If the Son therefore shall make you Free, ye shall be Free indeed.

CHAP. XV.

Containing the Generall Heades of this whole Treatise: And of the Distinction be∣twixt Slaves, and those which we call Hired Servants, or Apprentices, or Free-borne Persons in their nonage.

1. THat we may understand our own Estate by Nature, and the inheritance whereunto we are intitled by Grace, better then the Jewes did, we are to discusse these Three Points:

First, Wherein Civill Bondage or Servitude doth consist; Or, What be the Properties wherein Servants differ from Free-men:

Secondly, What Proportion or Analogie Servitude to Sin hath unto Civill Servitude; And whether such as our Saviour saith are truely Servants unto Sin, be more truely and properly Servants, then such as are Legal and Civil Servants.

Thirdly, the manner How the Son of God doth sett us Free from the Bon∣dage or Servitude of Sin.

2. Servitude is opposed to Freedome: And we cannot well know what it is to be a Servant, unlesse we first know what it is to be a Free-man. We do not meane a Free-man of this or that Corporation, but a Free-man simply, or one that is Free by Birth or condition of Life. Every one in this sense is said to be Free, that hath Right or power to dispose of himself, of his Children, of his Lands or Goods, or of his own Actions or Imployments. Every one likewise is a Servant, that being come to full yeares is deprived of this Right or power to dispose of himself, of his Lands, of his Goods, of his Actions or imployments either in whole or in part. As for Children or such as are under Yeares, though borne to be Lords over others, yet whilest they are under yeares, they are properly neither Free-men nor Servants: Although as the Apostle teacheth us, Gal. 4. 1. 2. they participate more of the Nature of Servants then of Free-men: Now I say, that the Heire as long as he is a Child, differeth nothing from a Servant, though he be Lord of All, but is under Tutors and Governours, untill the time appointed of the Father. For this Reason, one and the same word in the Original is promiseuously used for Children and for Servants, because Neither of them are at their own disposals, but at the disposals of their Guardians or masters.

3. According to the severall Extents of this want of Power or Right to dispose of themselves, of their Actions or Imployments; Or rather, Ac∣cording to the Extent of others Right or Power to dispose of them in all these, there be severall Degrees of Servitude, and divers sorts of servants. Some, as the great Philosopher in his Politicks would have it, are Servi à Natura;

were framed by Nature only to serve,

or to be at other mens dispo∣sals, as not being able to dispose of themselves. Such as had strong Bodies but weake Braines were in his judgment more fit to be governed by Others, then to govern themselves. But this kind of servitude is improper. For Omnis servus est alicujus Domini Servus; Every Servant is the Servant of some particular Lord or Master, whose Interest, whether in his Person or imploy∣ments, must be grounded upon some Speciall Title. Such as by Nature are destitute of witt or Reason, do not thereby become Servants, unlesse we should say, they were every mans Servants, that are disposed to imploy them. And this Priviledge they have of others, That they are not capable of any Contract or Legall Title, by which they may make themselves, or

be made This or That mans servants: And being no mans servants, they can be no servants.

4. Though our English [Servant] be derived from the Latin Servus: yet servants in our English tongue we call many, which a good Latinist would rather call Famuli then Servi: being indeed Servants, that is, at other mens disposals, but in part only, not in whole; whom for Distinction sake we call Apprentices or Hired Servants: Over whose Actions or Imployments their Masters during the time of their hire or Apprentiship, have full right and Interest; and Authority likewise over their Bodies or Persons, to cor∣rect or punish them, if they take upon them to dispose of their Actions or Imployments otherwise then for their Masters Behoof, or as they shall ap∣point: But over their Persons, their Bodies, their Goods or Children, their Masters have no Right nor Interest. They may not take upon them by our Laws to dispose of These, as they do of their Day-Labours or bodily Im∣ployments. Yet are these properly called Servants, as having made them∣selves such, or are so made by their Parents or Guardians, upon some Con∣tract, or by some Branch or Title of Commutative Justice, in which there is alwayes Ratio dati & accepti, somewhat given and taken, that binds both the Parties: As in this particular case, The Master gives and the Servant re∣ceives meat, drink, and wages; And in Lieu of these Benefits received, the Servant yields up, and the Master receives a Right or interest in his bodily and daily Labours, and a Power to dispose of these. Yet are they Servants (as we said) only in part, not meer servants.

5. Meer Servants (or servants absolutely or in whole) were such as the Latines called Mancipia, such as we call in English Slaves or Bondmen, or such as sometimes out of a superfluity of speech or expressing our selves, in our Native Dialect, we term Bondslaves. For a Slave is as much as a Bondman: and no Bondman can be any more then a slave. A Bondslave is a Name which hath no Reality answerable or fully commensurable unto it. Unto this state or Condition of life, that is, of being a Slave or Bondman, no man is bound or subject by Nature; No Man will willingly or voluntarily subject himself. Such as heretofore have been, and in divers Countries yet are, Servants in this sense, were made such by others from a pretended right or Title of Con∣quest, and were called Mancipia, quasi manu Capti, because they had been taken in War, and might by rigour of Justice, at least by rigour of Hostile Law, be put to Death, as men convicted of Rebellion by taking Armes. Now the price of their Redemption from death, was losse of Civil Liberty as well for themselves as their posterity. These were truly and properly called Servi, according to the native Etymologie of this name in Latin, Servi quasi Servati; They were again wholly and meerly Servants, according to the utmost extent of the Nature, and of the Real Conditions or properties of Civil Servitude: that is, Their Lords or Masters had an absolute Right or Interest not only in their Bodily Actions or Imployments, but over their very Persons, their Bodies, their Children, and whatsoever by any Title did belong unto them. The Interest, Power or Dominion which Masters by the Ci∣vil Law or Law of Nations, had over their Servi or Mancipia, their Slaves or Bondmen, was altogether such, and as absolute, as a Free-holder hath over his own Inheritance or Fee simple; that is, a power or Right not only to reap or take the Annual Fruits or Commodities of it, but full Right to Let or Sett for Term of years, or to alienate or sell the Propertie: For so were Bondmen and their Children bought and sold, as Lands and Goods or Cattle are with us. All the Right, Dominion, or Interest which Masters

with us have over their Servants or Apprentices, is only such as a Tenant or Lease-holder for some limited time or Terme of years, hath over the ground or soyl which he payeth Rent for: that is, a Right or Property in the Herbage; a right or power to reap the Fruits or increase of it during the time of his Covenant, but no right to alienate or sell so much as the Earth or Gravel, much lesse to alienate or make away the Fee-Simple or Inheritance, which is still reserved unto the Owner. Thus the Bodies or persons of hired Ser∣vants are their own: Their mindes and Consciences are Free, even during the time of their service. But the Use or imployment of their Bodies in ser∣vices Lawful and Ingenuous, is their Masters: So are the Services of their wit, for accomplishing with care and diligence what by duty they are bound to perform.

CHAP. XVI.

That the former Difference of Servitude or Distinction of Servants is set down and allowed by God himself.

1. THis Difference of Servitudes or Distinction of Servants is expresly de∣livered in Holy Scripture, allowed and approved of by God himself, Levit. 25. 39, &c. If thy Brother that dwelleth by thee, be waxen poor, and be sold unto thee, thou shalt not compel him to serve as a Bond-servant. But as an hired servant, and as a Sojourner, he shall be with thee, and shall serve thee, unto the year of Jubilee. And then shall he depart from thee, both he and his Children with him, and shall return unto his own Family, and unto the possession of his Fathers shall he return. For they are my Servants which I brought forth out of the Land of Egypt, they shall not be sold as Bond-men. From this place these two points are clear: First, That if an Israelite were waxen poor or in debt, he might Lawfully sell or alienate the use of his own or of his Chil∣drens bodily imployments unto his Brother, for the maintenance of his and his Childrens lives, or for the discharge of his debt, until the year of Jubilee, but no Longer. But to sell the bodies or persons of himself or of his Chil∣dren was not permitted by the Law of God: Nor might any Son of Abraham or Jacob buy or sell any of their Brethren, though willing to sell themselves or their Children. But on the contrary, If through necessity, that knows no Law, any Son of Jacob sold himself unto the Heathen: or in case he and his Children had been seized upon for debt: his Kinsmen or Brethren were to redeem him, or at least not to suffer him to serve any longer then the year of Jubilee. And during that terme he was to serve only as a hired Servant, and not as a Bond-man. From this Law, if they had no other Reason, the Jews here spoken of might safely plead;

That in asmuch as they were Abrahams seed, they neither were nor could be in bondage unto any man de jure..

The reason why the Lord would not have them to be in bondage unto any man, is in the Law expressed, Because they were His Ser∣vants by a peculiar Title; because he had redeemed them from the bondage and thraldome, unto which the Egyptians had de Facto, not de Jure, most unjustly brought them.

2. Secondly, from this Law it is clear, That God did both allow and au∣thorize the Israelites and seed of Abraham, to have Bond-men of the Nations round about them, or of the strangers that sojourned amongst them that they might bequeath the very bodies and persons of them and their Children,

as an inheritance and possession unto their Sons and posterity forever, ver. 45, 46. That is, They had the same Title or interest in them; the same absolute power or Dominion over them, as they had over their Lands, their Goods, or Cattle; that is, power to alienate or sell them or their Children, for their best commodity at their pleasure. Of this second sort of Servants or Bondmen, which were in Bonis alterius, the goods or possessions of their Masters, are our Saviours speeches in most Parables to be understood, wherein mention is made of Servants without distinction. So we read, Mat. 18. 25. That the Lord of that ungratious Servant, which would not forgive his Fellow an hundred pence, commanded him to be sold, and his Wife and Children, and all that he had, and paiment to be made. Our Saviours speech, though it be a Parable rather then an History, is grounded upon an Historical or posi∣tive truth: He speaks according to the common Custome of those times and places, by which not only the Servants themselves and their Children, but whatsoever they had gathered together, were wholly at their Lords or Masters disposing. For as we say, Superficies sequitur Solum; He that is Lord or owner of the soyl or ground becomes thereby Lord and owner of the House, which another man builds upon it: So in like case, He that is Lord of another mans person or body, doth thereby become Lord of all his goods, or whatsoever he may be thought to possesse. But so it is not with hired servants amongst us; for in as much as their bodies or persons are Free, and are no part of their Masters goods or possession, they may be true Owners, Lords, or Possessers of whatsoever they got either by their own in∣dustry, or what otherwise may fall unto them by deed of Gift, by death of friends, or the like.

3. But though Bond-men and hired Servants do in other points differ, yet in many they agree. Most Maxims whether Legal or Moral, which are true of the one, are true likewise (though in different manner or pro∣portion) of the other. As for Example, When our Saviour saith, No man can serve two Masters, but he shall either love the one or hate the other; or lean to the one, and despise the other: This saying in many cases may be specially and more remarkably true of Slaves or Bond-men; yet very true of hired Servants. For every man is so far truly and properly a Servant, as he is at another mans disposal. And every man is so far truly and properly a Lord or Master over another man, as he hath right or power to dispose either of his body or of his actions or Labours. Now in as much as the Master of an hired Servant or Apprentise hath as absolute right or interest in his Actions, his Labours, or imployments, as the Master of a Slave or Bond-man hath in the actions or imployments of his Bond-man: it is as impossible for the One, as for the other, to execute the will and pleasure of two men that differ in their particular imployments or designs. It is the duty of a faithful Servant to execute not his own will, but the will and pleasure of his Master. But if so it happen that two Men or more may concur or consent to imploy One and the same Man in the self same businesse and service: then, as we say, Many stones make but one Load; and many things of several weight but one bur∣den: So in this case, two or three, or more Men thus concurring in the same designs, make but one Master. But faithfully to execute the wils of men that differ in their Designes, or fully to satisfie two or more men that have seve∣ral and ful Interests in one mans actions and Labours, is as impossible, as for a body to move two contrary wayes at once.

4. The most General and most Essential property wherein both sorts of Servants do univocally agree, by which they formally differ from a man ab∣solutely Free, is thus gathered by Tully, Liber est qui vivit ut vult; He is Ci∣villy Free (for that was the chief Freedom that he knew, and the Freedom whereof we now treat) that may live or do as he will in matters of Civil Pass or commerce. And by Contrary, He is a Servant, that in matters Civil, non vivit ut vult; that either cannot do as he would, or ofttimes must do as he would not. Or to give the very Radical point of difference betwixt the Ma∣ster and the Servant, of what rank soever the Servant be; we are first to know wherein they agree. Both of them Essentially agree in This, in that they have a reasonable will or desire to do themselves good. For, such as God hath deprived of the use of reason, whether by Nature or from their birth, or by subsequent mischance or Accident, are neither capable of Do∣minion nor Servitude; They can neither properly be Masters nor Servants. He that is a Free-man or Master, in those things wherein he is Free or a Ma∣ster hath not only Voluntatem propriam, but Arbitrium proprium; not only a reasonable Will or desire to do himself good, but with-all a power or Faculty to dispose of his time, of his Actions or imployments for compas∣sing or attaining the good which he desires. The Servant whilest he is a Servant hath no arbitrium proprium, no Right or power to dispose of him∣self or of his actions or labours, for compassing or atchieving that good, which, in that he is a reasonable Creature, he can as truly affect or desire as his Master doth. Any Master or Man that is Free, if at any time he find him∣self Melancholy or misaffected in body or mind, may allot what hour or hours of the day he please for the Exercise of his body or Recreation of his mind, and make choice of what company, of what sport or recreation he please; so it be Civil and ingenuous, or such as the Law doth either approve, or not condemn: But this may not a Servant do without his Ma∣sters especial leave or licence. For seeing his Master hath as good Right or interest in his actions or Labours, as he that payeth rent for grounds, or hire for an Horse, hath in the use of both, during the times of their hire: It is a branch of the same fraud or Couzenage in a Servant, either to alienate or convert his Actions or Labours to any other end then to his Masters behoof, as it is in a man that takes money of Another for his Lands or Grounds, and yet will reap part of their annual fruits or commodities; The same offence in a Servant to mispend that time in play, sport, or idlenesse which should be spent in his Masters imployments, as for a man to take interest for money lent, and not suffer the Party to enjoy it wholly during the time for which he paid interest.

5. Again, An hired Servant may as truly and lawfully desire to encrease that power, stock, or means which he hath either gotten by his service, or hath been left him by his Friends; as his Master in like case may do. But he may not use; it is unlawful for him to use the same means for encreas∣ing his portion, that his Master may do. For First, He cannot without wrong to his Master take so much time for contriving his own profit or com∣modity, as his master without wrong to any man, may do. Or Secondly, Though he had time enough to contrive his ends: yet can he not without wrong to his Master have time enough or take liberty to practise the means for effecting or accomplishing what he hath contrived: As he may not without his Masters leave frequent Markets or meeting, where gain∣ful bargaines or opportunities of increasing his meanes are to be had.

6. Againe, It is Lawfull and honest for a Servant to wish well unto his friends; or to be willing to do them good, that have done him any; But it is not so Free or lawfull for him to imploy himself, his time, or Labours to do them any reall good or friendly office, as it is in like case for his Master. Nay a Servant in this case shall oft be constrained to bestow his paines for their good, whom he least affects; and to neglect, or to do nothing for them, to whom he wishes most good; whom he loves best. For all his Actions or imployments are at the disposall of his Master, who if he com∣mand him to do some businesse for his own enemy, but his Masters Friend, though to the prejudice of his own Friend, but his Masters Enemy; (unlesse the action be unjust, or by the publique law forbidden,) He must do his Ma∣sters Will, not his Own. Nor would any Ingenuous man like worse a Ser∣vant in thus doing, but rather the better. So that every Servant hath a Free∣dome of Will to desire that which is good for himself or to his friend; but hath oft-times a Necessitie laid upon him, aut non agendi quod vult, aut agendi quod non vult, either of not doing that which he most desires to do, or of doing that which he most desires not to do. But unto this necessitie or inconveni∣ence no Free-man is either by Law or Conscience subject: And no Ingenuous man will voluntarily subject himself for any other mans pleasure, especially if he be but his equall, or one that hath no more peculiar Interest in him, then another man may have. The answer of the Romane Orator doth better become a Free and Ingenuous man, as he was, then a Servant. When his potent Adversarie expostulated with him, Cur tu Inimicum meum defendis? He wittily replyed, Cur tu Amicum meum accusas? It was as Free for him to defend Him that was an Enemie to the Accuser, as it was for the Accuser to ac∣cuse His Friend. And it may be the Elegant Poet of these later times, did take the hint or matter of his Epigramme from this passage in the Orator

Odero, sijubeas, Selium tibi scilicet H••stem: Si, mihi, tu Selium, quod sit Amicus, àmes.

Selius, because your Foe, I'le hate in minde, So you will love him, for that heès my Friend.

Thus much of Civill Servitude, or the Condition of Servants. The se∣cond point was; What Anàlogie or proportion this Servitude, or Servants to Sin have to Civill Bondage, or to such as are truely and properly Servants by Humane and legall Constitutions.

CHAP. XVII.

What Analogie or proportion Civill Servitude hath with true Servitude unto Sin.

1. FOr the trueth of this Conclusion, [Whosoever committeth Sin is the Servant of sin] no further or better proof (as hath been praemised) can be expected, then our Saviours Authoritie. But in what sense this Conclusion is true: Or Whether such as commit Sin, be truely and properly termed Servants, or Servants only in a Metaphoricall or borrowed sense, some happily will make Question or doubt. For mine own part I make none, as being from ma∣ny particulars sufficiently inform'd; That such of our Saviours Speeches as

not unto ordinary Hearers only, but unto many good Interpreters seeme only borrowed or Metaphorical, have for the most part a more exquisite Literall and Concludent sense, then the same words or speeches have in com∣mon Language or in ordinary faculties or vulgar Arts: And such a Metaphy∣sicall sublime Concludent sense, His words that spake as never man spake, al∣waies have, when his speeches are Doctrinall and Assertive; as his words are Joh. 8. 34. most Vniversal, most Peremptory and Dogmatical, Verily, Ve∣rily, I say unto you &c.

2. Now as it cannot be denied that this name of Servitude is (as wee say) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Terme that may be properly attributed in different measure to many subjects of diverse natures or Conditions: So the prime and principall subject of it, unto which it agrees in most exquisite and ample manner, is, not the Legall or Civill Servitude whereof we have hitherto treated, but the Servitude of Sin Whereof our Saviour here speakes. Whence although we stand bound to believe the truth of this Conclusion from his Authority alone; yet this no way barres us from Searching other reasons or Argu∣ments, whether from Art or Nature, for illustration of this truth, or for confirmation of our Belief or knowledge of it. Or rather, His Emphaticall manner of averring it, ought to incite us to sound the meaning of it a little deeper, and to discover the reason of it to the bottome. And thus doing we shall but follow the stepps of two of our Sauiours Apostles S. Peter and S. Paul, in this very particular. Both of them having occasion to use the same Assertion, that our Saviour here doth, give us the reason of the truth or property of this Assertion. So saith S. Paul. to the Romans, Cap. 6. 16. Know ye not (as if it were matter of gross ignorance or imputation, not to know) that to whom Ye yield your selves servants to obey, his Servants ye are to whom ye obey: Whether it be of sin unto death, or of obedience unto righteousnesse. So that there is a proper Servitude in yielding unto Sin: And whosoever yields his consent or obedience unto Sin, doth thereby make himself the true and proper Servant of Sin.

3. And S. Peter. 2. Epistle. 2. Chap. having sharply taxed such Car∣nall Gospellers as had forsaken the right way and followed the way of Balaam, which Loved the wayes of unrighteousnesse, brands them with this note or Character, That whilest they promise Liberty unto others, they themselves are the Servants of Corruption. And this Assertion he ratifies by this reason or Doctrinall Principle, Of whom a man is overcome, Of the same he is brought in∣to Bondage. This reason toucheth the very root of Bondage or Servitude pro∣perly so called, which had no other Title to its First Being or introduction into the World, besides the right or title of victorie or Conquest. Now to be subdued or vanquished against their Wills, though in a doubtfull or bad Cause, is not so meritorious of slavery or bondage, as to suffer our selves through our sloath, through our Cowardize, our supine negligence, or treachery to be overcome in a true, a just, a necessary, especially in a reli∣gious Cause. He to whom men yield themselves Servants by betraying or not defending such Causes; though he love the Treason whereby he gaines the victory, will use the Traytor or Partie vanquished by him, but as a slave or Bondman.

4. The First and Radicall Point of difference betwixt a Servant and a Free∣man in matters civill, was before set down, and it was this: A man that is Civilly Free hath not only Voluntatem propriam, a reasonable will to desire his own good, or a Freedome of consultation to contrive the meanes how this good may be attained; but withall a Right or power to dispose of himself,

of his time, of his bodily Actions or imployments for executing his intenti∣ons or Consultations. The Servant hath the like Reasonable Will to desire his own good; a Naturall Power or Faculty to deliberate or consult by what meanes the good which he requires may be attained; but no Right or power to dispose of himself, of his time, of his bodily Labours, of his actions or imployments for executing his desires, or deliberations; for in all these he is at his Masters disposall. Now the want of this power or liberty to pro∣seute their own contrivances, makes Servants for the most part more slow and more dull in their desires, and more unapt to contrive the meanes for compassing what they desire.

5. From this Difference between Servitude and Freedome or Servants and Freemen in matters Civill and Politick, it is but a short Cut and easie pas∣age, to discover the right Difference betwixt Servitude, and Freedome, in matters morall and sacred. Sin (as the Apostle speaks) is the transgression of the Law. And every Transgressor of the Law, to wit, of the morall Law of God; that is, Every such Transgressor, as we call Malefactor or Offender; Every one that delights in transgression or hath no power to resist temptations to transgresse, is truely and properly the Servant of sin. Re∣ctum (saith the Philosopher) est mensura sui & obliqui: Aright Line is the mea∣sure of that which is crooked as well as of that which is straight. Now the right Line or Rule by which as well our desires as our Actions must be framed, by which the Obliquities of both must be discovered or censured, is the Morall Law of God. This is the only Rule by which the height or degrees as well of our Freedome as our Servitude, must be measured. For want of this Rule to direct them, the wisest among the Heathens have either much erred in the Definition of Liberty or Freedome, or at least come farr short of the truth in defining it. Quid est Libertas nis ipotestas vivendiut velis? what is liberty or free∣dome (saith Tully) but a Power or Facultie of living as we would? But this De∣finition or description of Liberty or Freedome is very defective and Lame, like a Sentence without the Principall Verbe, or a Body without a Soule. Mans Will in the state of corruption or since Adams Fall, is no competent Rule for Humane Actions: It self must be regulated by the Law of God, whether positive or Eternall. The very life and spirit of perfect Liberty, in whomsoever, is, Potestas volendi quod lex divina jubet, that is, a Power or Faculty of willing that, which by Gods Law we ought to will. And this power or faculty being supposed as the Soul: Potestas vivendi aut agendi quod volumus, that other power, which Tully only mentions, of Living or doing as we will or desire, is but the Bodie of true Freedome or Liberty. So that he only is a true and perfect Freeman, that hath both the Body and Soul of perfect Freedome: that is, tampotestatem volendi quod deceat, quam vivendi ut vult, as true a pow∣er to will what he ought, as to do what he will. So much as a man hath of this Freedome, so much and no more he hath of true Happinesse. Some Philosophers there were, which defined Happinesse after the same manner that Tullie defi∣ned Libertie. Him they accounted Happie which lived according to his own Will. But God forbid (saith S. Austine Epist. 121. ad Probam,) that we should take this for Gospel. Quid si enim nequiter velit vivere? for what shall We think if a man were disposed to Live wickedly or naughttly? Nonne tantò miserior esse convin∣citur, quantò facilius mala ejus Volunt as impletur? May be not hence be convinced to be so much the more miserable, by how much it is more easie for him to accomplish his naughty will? And therefore this Opinion (as the same Father avoucheth) was rejected by such Philosophers or wise-men, as were without knowledge of the only wise immortall God. For, One of those Philosophers or wise

men (saith the same Father) Vir Eloquentissimus (whether he meant Cicero or Seneca, or some other I know not) condemns the former Opinion as an Heresie in Philosophie, and gives this Reason for it; Velle enim quod non dece∣at, idipsum miserrimum: Nec tam miserum est, non adipisci quod velis, quàm adipscivelle, quod non oporteat: To will that which a man ought not to will, is the greatest misery that can befall a man: Nor is it so great a misery not to at∣chieve what we desire, as to desire to atchieve, or endeavour to compass that, which we ought not to desire.

6. Quid tibi videntur haec verba, (saith the same Father unto his Friend to whom he wrote this Epistle) nonne ab ipsâ veritate per quemlibet homin ē dicta sunt? What, do you think, were not these words derived from the Fountain of Truth, by what Conduit or channel soever they have been brought unto us? Therefore we may say of this Saying, as S. Paul doth of a Prophet or Poet of Creet, whose sentence did please him, Testimonium hoc verum est, this Te∣stimony is true, and worthy the receiving. And from this saying that Reve∣rend Father concludes, Ille igitur beatus est, qui omnia que vult habet, nec aliquid vult quod non decet; He is truly happy that hath all things which he de∣sires to have, being disposed to desire nothing which he ought not. This Con∣clusion is as necessarie and true in the Argument whereof we treat: He only is a true and perfect Free-man, which hath a power or Freedom to desire nothing but what be ought, and a power or Freedom to dispose of himself, and of his en∣deavours, for attaining or compassing what he thus desires. So that this Free∣dom consists in the service of God: And that consists in a submission to his Will, and in reliance upon his most absolute Power to accomplish whatsoever he will, or whatsoever He shall think fitting for us to will or desire at his hands.

7. As absolute Happiness; So absolute Freedom is only in God. Both are Essential only unto him: that is; He only cannot be deprived either of Happiness or of Freedom, by any other: Nor can he be willing to deprive himself of them. Non Deus volens iniquitatem Tu es, saith the Psalmist, Psal. 5. Thou art not a God, that canst will iniquity, as the Gods of the Heathen did. It is as impossible for our God to make such Laws, or to grant such dispen∣sations with his own Laws, as the God of Rome and Roman Catholicks, the Pope doth; as it is for this God of Rome, to make himself the God of Heaven. He cannot dispense with the Law forbidding marriage betwixt Uncle and Niece: He cannot make Laws to authorize murther. It is the First Part of his happinesse, to be able to Will only that which is Good, Just, and Holy: the Second, in that he hath absolute power to do whatsoever he will in heaven and earth.

8. Men and Angels in their first Creation had a true image of this their Creators Happinesse and Freedom. And this image of their Freedom did con∣sist in a power or facultie of Willing only such things as were good and plea∣sing to their Creator: Secondly, in a power or facultie of Framing their in∣ferior desires or appetities of Sense, & of squaring all their actions and endea∣vours acording to the rectitude or Rule of their Reasonable will. But this Power or facultie, wherewith both Men and Angels at their first Creation were endued, was in respect of both its objects or branches, as well in re∣spect of willing only that which was Good, as of their ability to do what they would, mutable or contingent: It was not Essential to them, as to God. Though Man by Right of Creation was truly Free: Yet he had a true possibi∣lity of losing his Freedom; a greater possibility of ceasing to be a Freeman, then of ceasing to be a man. As he was created after Gods image, he was

actually and truly indued with Freedom: But as he was a man created of no∣thing, he was capable of Servitude: And by his folly or wilful presumption he brought himself and his posterity into Bondage unto Satan? Who by the like but greater presumption and more wilful abuse of his Free-will or power over himself, did bring himself and his Confederate Angels into greater and more desperate Servitude unto sin and wickednesse, then he could draw our first Parents unto; albeit he drew them into true and proper Servitude, and to this day draws all such as seek not to be set Free by Christ in this acceptable time which is allotted here on Earth, into absolute, compleat, and despe∣rate Servitude; into such an irrecoverable estate as he and his Angels are in.

CHAP. XVIII.

of the several branches of Servitude unto sin.

1. THe principal Branches or stems of this our Servitude unto Sin, are Four. The First, an Impotency or want of power of doing that which we would, or a necessitie of not doing that which Reason and our own Consci∣ence tels us to be Good, or that which the word of God expresly requires at our hands, as a due Service unto our Creator and Redeemer. The degrees or Latitude of this branch must be taken from the necessity of the duty or pre∣cept Commanding obedience, and from the degrees of our impotency or want of ability to do what is commanded, which sometimes grows into a Necessity of Non-performance. The Second branch of our Servitude consists in a necessity of doing what we would not: that is, of doing that in the Particular, which we utterly dislike in the General, as being contrary to the Rule of Reason, or to the dictate of our Consciences in our sober and ret••red thoughts, or contrary to the expresse word of God, which ought to be the Rule as well of our Actions as of our Wils and desires. Of these two branches of Servitude is that of the Apostle, Rom. 7. 14, 15. For we know that the Law is spiritual: but I am Carnal, sold under Sin. For that which I do, I allow not: for what I would, that do I not; but what I hate, that do I. And vers. 19. For the good that I would, I do not: but the evil which I would not, that do I.

2. The Third branch of this servitude unto sin consists in an Impotency or want of ability to will or desire those things which we ought to desire. The Root of this branch is Ignorance, either of those good things which may be known by natural light of Reason, or by the word of God. Of this branch of servitude, or of Servants of this rank or Condition, is that of the Apostle especially true and intended by him, That they have their minds darkened, and the eyes of their understanding blinded, through the ignorance that is in them.

3. The Fourth and last Branch, which is likewise the worst, consists in a Necessity of Willing and desiring that which we ought not to desire or will. Against this branch of Servitude, or men thus affected, is that Woe of the Prophet in particular denounced; Esay 5. 20. We unto them that call evil good, and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter. Of this Third and Fourth Branch is that of the Apostle, Eph. 4. 19. Who being past feeling, have given themselves over unto Lasciviousness, to work all uncleanness with greediness.

4. The Third Branch, or Impotency of willing that which we ought, or that which we are in duty bound, not only to will, but to do, is such an In∣firmity of the Soul, as we see in some mens bodies, which have lost not only their digestive Faculty, but all appetite of wholesome Food. This Fourth and last Branch, which consists in a Necessity of willing that which we ought not to will, is like to that distemper of body which Physitians call the Pica or the Malacia, that is, a ravenous Appetite or greedy Longing after such things, as are Loathsome and unnatural.

5. All these Branches of Servitude, but especially the First and the Third, are Two-fold; either Natural or Acquired. Or to speak more properly; The Roots and First seeds of them are natural and hereditary from our first Parents: The Nutriment, the Growth or increase of them is for the most part from men themselves, not from Adam: These are acquired or purchased by ill Education or breeding, by lewd Company or bad Customes. Never was there any son of Adam but upon Examination might have found himself oft-times indisposed, unapt, or altogether unable, to do many things which in the General he approved as Good, & in his retured thoughts he desired to do; and for the not doing of which, when opportunity served, and occasions re∣quired, his wakened Conscience or After-thoughts would often check him, Never was there any son of Adam, whose Conscience upon a review or Exa∣mination of his Actions, would not accuse or condemn him for doing many things, which in better Mood he desired not to do, and such things as he had promised to himself and his own Conscience, if not to others, not to do.

6. But this Necessity of doing many things which in their sober mood they resolve not to do, or of doing them in such a high measure and degree as oft-times they are done, is not Hereditary to any Son of Adam. This is a necessity which men bring upon themselves, either by frequenting Lewd Company, or by bad Custome, or at least have it brought upon them, not by Adam, but by the bad example or ill instructions of their immediate Parents or O∣verseers. As for the Fourth Branch of Servitude, which consists in a Necessity of willing or desiring those things which men ought not to desire; this of all the rest is least hereditary: For it includes a degree of Iniquity with which we cannot charge our Father Adam. He indeed sought to mince or miti∣gate his offence after he had wilfully committed it; and thus to do was a grievous fault or offence: But we never read, nor have we any reason to suspect, that he did delight or glory, either in this or in any other Sin; or use his sins past as an advantage or Rise to mount himself to Sin▪ We do not read that Cain did glory in the murther of his Brother Abel; or that Judas did make himself merry with the price of bloud: Both of them were ser∣vants unto Sin, and by sin unto Satan. Their Servitude unto sin in general was hereditarie, and necessarily derived unto them, as it is naturally unto all us, from our father Adam. But neither was the One a Murtherer or Fratri∣cide, nor the other a Traytor, by natural d scent or inheritance. Judas became a Traytor by making himself as base a Servant or vassal to Covetousnesse; yet not so great a servant to the one or other Sin as those which delight and glory in these or the like Sins. For though the Scripture hath concluded all under sin, as well the Jew as the Gentile; Though the best of men, as the Scripture teacheth us, be by Nature the Servants of sin: yet we read of some whom the Scripture hath branded with this mark, that they have sold themselves to work wickedness or do mischief. And these are slaves to Sin, and Bond-men unto Satan by a double Title; the One by natural descent or inheritance; the

Other by their own voluntary Acts, as it were of bargain or Sale. Cain and these Jews mentioned, John 8. which persecuted our Saviour, because his works were Good and theirs were evil, were not only the Sons of Adam, (though that were enough to make them Servants of Sin;) but as our Sa∣viour tels them in the 44. verse of that 8. Chapter, They were of their Father the Devil.

7. But to descend unto a more particular survey of Every Branch, begin∣ning with the First and Second which are for the most part coincident, and so mutually wrapt together, that we cannot truly handle the one but we must touch the other. For, The First (as hath been said before) consists in an impotencie or impossibility of doing that which we oft-times desire to doe, and approve as good. And this impotency or impossibility doth ordinarily proceed from, or draw after it a necessitie of doing that which we destire not to do, and which in our better thoughts we altogether condemn as naughty, and unfitting to be done.

8. Some measure of these Branches was clearly discovered by the wiser and more sober sort of the Heathen. And the men which were most subject to either, were adjudged by them to be true and proper Servants; Slaves in a higher degree and larger measure, according to a more base and odious slav••rie, then such as by Legall Title were slaves or Bondmen; unlesse these also were equally subject to the like base conditions or lewd dispostion of mind. However, This lewd disposition of mind, or corruption of man∣ners and affections, whether in Bondmen or in their Masters, was adjudged by the very Heathen to be more base and servile, then the Legall estate or condition of known Slaves or Bondmen. But before I acquaint the Rea∣der with the opinions of Heathens in this point, I must request him not to mistake my meaning or intention, as if I esteemed the Verdict or Testimony of the best Philosophers amongst them, to be in themselves of any credit or au∣thority in matters sacred, in mysteries of Faith or Divinitie. I would rather request him to consider with me; That many testimonies, which are of no credit in themselves, nor can borrow any authoritie from their Authors, may be notwithstanding of very good use for the confirmation of better Au∣thoritie, or for the discovering or bolting out the truth: whose Authori∣tie by what meanes soever once discovered, or from whom soever it do pro∣ceed, is alwaies great and ought to prevaile, as in the end it certainely will prevail against ignorance and error, in whomsoever they be found, though patronized by men, otherwise of extraordinary parts, and deserved autho∣rity. For example, The testimony of a known Lyar, whose Oath we would not take for six pence, is good and lawful against himself. A notori∣ous Thief or Malefactors own confession, especially if it be deliberately made, and judicially taken, is a Conviction as sufficient and Authentick, as the depositions of two, or three, or more, most honest men. Now the same Law or reason of the Law, which in some cases admits the testimony or confessions of dishonest men for legal proof, will warrant us to admit the opinions, but especially the reasons of Ancient Heathens, which never knew the true God, nor Jesus Christ whom he had sent, for sufficient and Authen∣tick Testimonies to convince the Athiests of later times, or such as live with∣out God in this present world, or such amongst us, as having much better means then the best of the Heathen had, to know God and his Christ, yet live altogether without any true fear or love of Either, and in as little

sense or feeling of their own natural Servitude or present bondage unto sin, as the rudest or worst sort of Heathen did.

9. Yet further; Albeit the wisest and best sort of Heathen Philosophers lived in Bondage unto Sin, and died Servants of corruption: yet did they not alwayes speak out of the corruption wherewith their very Souls were taint∣ed Many things they spake and wrote out of the Law of nature written (as our Apostle testifieth, Rom. 2. 15.) in their hearts. By the Light of which Law likewise, they did many things contained in the written Law of God: For, not having that Law, as the Apostle there saith, they were a law unto themselves. Now as the testimony or confession of a notorious Malefactor voluntarily and judicially made against himself, is suffcient to condemn that Judge or Juror, of injustice or partiality, that would not take it for a legal proof or conviction: so shall the Allegations or collections of the Heathens, which were themselves Servants unto sin, be of Authority enough to con∣demn us of a worse crime, unlesse upon their informations we make more particular and exact enquirie; First, into the servile Estate or Condition wherein we were born, and in which, until our regeneration, we still con∣tinue; Secondly, into the means by which we may be redeemed from the same Estate or condition. Now the means by which we must be redeemed, the most learned amongst the Heathens, after long search, guided in part by the Light of Nature▪ could not discover. But as in other Cases, so in this; when they seemed to be wise, they became Fools: When they sought to set themselves Free by Rules of Art or Philosophie from one or Few branches of this Servitude, they intangled themselves Faster in some others.

10. It was a Beam of Truth, a step or approach to Freedom rightly dis∣covered by Tully, Si servitus sit, sicut est, Obedientia fracti animi, & abje∣cti & arbitrio carentis suo,“ Quis neget omnes Leves, omnes Cupidos, omnes deni{que} Improbos esse Servos?

If servitude (saith he) be, (as no man, even in the most strict proper and legal sense, can make any more of it then) the obedience of a broken or crazed abject mind, deprived of all power or right to dispose of it self or its own Actions: Who can deny all incon∣stant vaine men, all Covetous, generally all Wicked men to be truly Ser∣vants?

To presse his General reason a little further, and to draw it from the very First root or spring of Servitude properly so called: All men, as well the wicked as the vain or inconstant, have a desire to be Happy: For Hap∣piness is the mark whereat our intentions aim, but of which most men in their Courses fall much wide or short. For inasmuch as we cannot attain unto the End, but by the Means (or mean) which are useful for attaining that Happiness which we most desire: Partly through our natural weaknesse, but especially through Satans cunning, these useful Means intercept most of our time, most of our pains and endeavours, which should be reserved for pur∣chase of the End For so it is with most of us by Nature, as with young un∣experienced or Carelesse Apprentices or Factors, who finding some extraor∣dinary contentment in the First Inne they come at, spend most of their time and money there, which should have been spent at the Fair or Mart for which they were Bound. The special Means whose Vse is Necessary to the at∣tainment of that Happiness which we most desire▪ are specially Three; Delight of Mind, Contentment of the Body, and Competencie of Wealth. Now albeit in our First Aims or intentions, we desire not These For Themselves, nor in any Extraordinary Measure: yet such is the Frailnesse of our Nature, that, Whatsoever things we much Accustome our selves unto, they will at length

Plead Custome, or prescribe a kind of Right or Interest in our Affections, Actions and Endeavours. And The greater Right or Interest, the Desire of Wealth, of Bodily Pleasures, or Delights of the Mind, gain in our Affections in our Expence of time, in our thoughts or imployments; the Less Power or Abi∣lity we have to do that which in the General we most desire to do; the great∣er Impossibility we bring upon our Selves of doing those things which are most available to the attainment of true Happiness. And to be thus indisposed or disenabled to use our best wits or best Endeuvours for purchasing that Pearl which we most Esteem, is a true and Natural Branch of Servitude and Bondage.

CHAP. XIX.

Of the Excellent Notions which Tully, and some Heathen Romans of Lewder life then He, had, of Servitude unto Sin, or vice.

1. THis Roman Orator had‖ observed Some of Great Birth and place, to spend much of their means in buying Curious Pictures, Satues, or the like; and much of their time in contemplating and admi∣ring the skill of the Artificer. These He censures as Servants unto Toys and Fooleries. Yet if one should ask these men that had thus enthral'd themselves unto their idle Fancies, Whether they did not in heart desire to be truly Happy, they would have answered that they desired Nothing so much; nothing else. Now he that by his own Confession desires nothing so much as to be truly Happy,▪ is by the light of Reason and Rule of Nature, bound to will nothing besides Happi∣ness, so much as that which comes nearest unto it, or is most available for the purchase or attaining of it. And who then but a Slave or vassal to his own Fancy, or one whose Fancy had made a Fool of him, could ever hope or imagine, that a Living man could be made Happy by gazing on Livelesse Pictures, or admiring Images of the Dead? But if this Question had been distinctly put unto them, happily they would upon deliberation have denied, that they did seriously hope to become Happy by this Practise, in which notwith∣standing they most delighted. Herein then they were most unhappy, most miserable, true and proper Servants; in that by inconsiderate accustoming themselves unto these or the like unnecessary delights or fruitlesse Fancies; they had utterly disenabled themselves from living such a Life, as at the first they most desired to live, and yet most desire, that they could live; but are not able, as having alienated the Use of their time, of their imaginations,

of their understandings, of their best Endeavours from the Service of Vertue, or serious studie of true Wisdom, in which, Happiness by their own acknowledge∣ments did properly consist.

2. Others, the same Tully in his time had observed, who, though they were Noble-men by birth, yet were slaves or Servants in a more base kind of Servitude and bondage, then the former; Servants according to the se∣cond Branch of Servitude before mentioned.

Shall I ever count him a Free∣man (saith he) over whom a Woman beareth rule? One who suffers his Mistress to impose‖ Laws upon him? if she ask, he must give: If she call, he must come: Ego verò istum non modo Servum, sed nequissimum Servum, etiamsi in amplissima familia natus sit, appellandum puto.

This Heathen by light of Nature and help of Art, had discovered and made observation of that General Truth, which our Apostle delivers, Rom. 6. 16. That unto what desire soever a man doth yield himself, or consecrates his principal time, his actions or im∣ployments, he makes himself a true and proper Ser∣vant unto it. The desire of Honour, of Superiority or Soveraignty over others, which sems to be the most Free; yet even This, as by instance he proves, is a hard, an imperious, and cruel Mistress unto him that entertains her best. Not One of an Hundred that hunts after Honour or Preferment, but hath more then ten Masters to One, for every servant that he keeps. As for the inordinate desires of wealth, of Lands, or inheritance; they are no parts of a† Free∣man, but the properties of a base or sluggish Servant. But which is worst of all; After excessive desires have got the victory over our souls, they bring in a new Lord or cruel Master worse then them∣selves, that is, Fear or Terror, arising from the Con∣sciousness of Sin, into which there is no excessive or immoderate desire, though it be of things in them∣selves not unlawful, but will in the end plunge our Souls, when we shall as one day we must, call our Souls unto an Account for our Expence of time and imployments.

These and the like Paradoxes, (as Tully himself did foresee they would be esteemed no better) were Dogmatically avouched by† Horace in the Age fol∣lowing, under the Person of a Roman slave or Bond∣man.

3 Davus (whom this witty Poet brings in, Acting the one part of a Satyrical Dialogue with his Master, according to the Ancient custome of the Romans, by which their Slaves were authorized to use Liberty of speech more then Civil, in their Saturnal or December Feasts) first taking this General as granted, That all men, at Least the Romans were true Slaves, divides them into Two Sorts or kinds.

Pars hominum vitiis gaudet constanter, & urget Propositum: pars multa natat, modò recta capessens, Interdum pravis obnoxia. saepe notatus Cum tribus annellis, modo laevâ Priscus inani; Vixit inaequalis, clavum ut mutaret in horas: Aedibus ex magnis subitò se conderet, undè Mundior exiret vix libertinus honestè. Jam maechus Romae, jam mallet doctus Athenis Vive••e: Vertumnis quotquot sunt, natus iniquis. Scurra Volanerius, postquam illi justa Chiragra Contudit ar••iculos quipro se tolleret at{que} Mitteret in pyrgum talos, mercede diurnâ Conductum pavit. Quanto constantior idem In vitiis, tanto levius miser ac prior illo, Qui jam ontento, jam laxo fune laborat, &c.— —sinusquam es forte vocatus Ad caenam, laudas securum olus: ac, velut usquam Vinctus e••s, ita te felicem dicis, amas{que}, Quòd nusquam tibi sit potandum. Jusserit ad se Mecaenas serum sub lumina prima venire Convivam. Nemon' oleum feret ocyus? ecquis Audit? cum magno blate as clamore, fugis{que}, Milvius; & scurrae tibi non referen••a precati Discedunt. Etenim fateor, me aixerit ille Duci ventre levem: nasum nidore supinor: Imbecillus iners, si quid vis, adde, popino. &c.— —. O toties servus! quae Bellua ruptis Cum s••mel effugit, reddit se prava catenis? Tú••e mihi Dominus, rerum impertis hominum{que}, Tot tant s{que}, minor? quem ter vindicta quater{que}, Imposita, haud unquam misera formidine privet? —eripe turpi Colla jugo lib••r. Liber sum; Dic age. Non quîs. V••get enim Dominus mentem non lonis, & acres Subjectat lasso stimulos, versat{que}, negantem. Tu, mihi qui imperitas, aliis servis m••ser, at{que} Ducer is ut nervis altenis mobile lignum. &c. —Adde quod idem Non horam tecum esse potes; nonotia rectè Ponere: te{que}, ipsum vitas fugi••ivus & erro; Jam vino, quaerens, jam somno, fallere curam, Frustra. Nam comes atra premit sequitur{que}, fugacem.

4. The First sort did constantly delight in some one or few vices: The other being of better Birth were fluctuant between Vertue or Civil Honestie, and base vices.—Modo recta capessens Interdum pravis obnoxia. &c. He instanceth in one Priscus who was never Uniform to himself, much lesse con∣formable to any constant Rules of good Life; sometimes wearing three Rings on his Left hand, with other Cognizances of his Gentility, or ingenuous Birth; sometimes not so much as one Ring upon either hand, nor observing any other Garbe or token of Gentility. Oftentimes having touched at some great Senators or Noble-mans House in a Robe befitting his calling, would

instantly change his Habits, and hide himself in such base houses, as no cleanly Libertine (that is, as we say, a Free-man of the First Head) would willingly be seen to go in, or come out of. For the other Part of this Slaves division of men, he instanceth in one Volanerius an old Sinkanter or Gamester and Scurrilous Companion by profession, who was so delighted in this accustom∣ed trade of Life, that after the Gout had so hammered and bemaul'd his joynts, that he could not so much as finger a Pair of Dice, did hire a Slave to take them up and throw them for him. This man, in this Slaves opinion, was so much lesse wretched or base then the former Gentleman Priscus, by how much he was more uniform to himself, and more constant in his wonted course of Life; whereas the other was perpetually tossed be∣tween contrary inclinations, as if he had been sometimes so hard tied that he could not but stand upright; oftner let Loose, to fall foul or groveling.

5. The Hypothesis or issue of this sawcy Thesis or Generality was this; That the Gentleman Priscus did represent his Lord and Master, as Volanerius did Davus himself; who by his own acknowledgement was constantly addi∣cted to one or two of his Masters bad qualities, vet a Servant but to one Lord besides his Bellie; Whereas his Master had subjected himself to many un∣ruly Appetites and enormous desires, all contrary to the Dictates of his own Reason or Conscience in his more private and retired thoughts. So much of the Law of Reason and of Nature was implanted in this his Ma∣ster, that he could highly commend the manners and practises of the Ancient Romans: And yet if any good spirit did invite or move him to follow their example, he was as ready to kick at the motion or the practise in Particular, as he had been to commend the pattern set him, by the Ancient Romans, considered only in the General. Being not invited by his betters abroad, a moderate homely dish of broath, of herbs, &c, was most applauded by him; and his family free from molestation. But if Mecaenas or any other great Potentate had upon short warning invited him to supper, he instantly declared himself to be a Slave both to his Belly and to his Superiors; and a Tyrant withal to his Servants; chiding one for not bringing him Oyl; beating another for not bringing him water or other pre∣paratives, with more speed then could in reason be expected. From these and the like Inductions Davus concludes his Master to be more then a Slave or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an instrument indued with Life and motion; a meer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Wooden Picture of a Man which had no mastery over his own motions or resolutions, having subjected his Will and Reason to dance attendance upon Every Great mans will or pleasure, like a puppit upon a string, which, it hath no power to wag or move, but is moved upon it at the pleasure of the master or practiser of this kind of childish sport. The rest of this Slaves Arguments (all concludent) to prove his Master or such men as he was, to be more sottish slaves then himself: the Reader may find briefly set down in the eighth book of these Commentaries, Sect. 2. Chap. 7. page (in Quarto) 63.

CHAP. XX.

Of the Fruitlesnesse of the former Notions in the best Heathens.

1. BUt what did it boot this Satyrist to know all this, or to mark the most of the Romans his Country-men to be indeed true Servants? He himself laid nothing of all this to Heart. The best use we can in discretion presume to be made of this Observation, was to make himself and Others merry; setting down his observations by way of Play or Enterlude. He lived, and for ought we know, dyed an Epicure, not in Practise only, but in Opinion; One that accounted it the greatest part of misery or Servitude, to be wedded to one kind of Bodily Pleasure, or carnal delight. And the greatest Happiness he aimed at, was to be Free to taste and try all kind of Plea∣sures, so far as they were not hurtful unto his body.

2. As for Tully, though he handled his matters a great deal more gravely and soberly, and were much better in Opinion: Yet in the issue of his dis∣course He seems rather to change his Master, then any way to set himself Free. He was not indeed such a Servant to his own Imagination or Fancy, not such a Servant to Covetousnesse, to Lust, perhaps not to Ambition or Superiority of dominion, as He observed the most other Romans to be: Yet he was a greater Servant to His Owne Will, then others were to their in∣ferior desires. His very Will it self was in Servitude, as having no Rule to rectifie it, unlesse it were the Romane Lawes which though in many par∣ticulars they were Good: yet Such as were too much addicted unto the in∣tire Frame of them, Or Such as gloried in the wisdome or Excellencie of them, were brought unwittingly to exercise Enmitie against God, and his Annoynted Christ. Such as the Romanes accounted their Godliest Patriots or Common-wealths-men, were alwayes the Greatest Enemies unto the Jewes or Professors of Moses Law before our Saviours time, as unto the Christians after our Saviours death. God in his just Judgements did send them such cruell Kings as Tiberius, and Nero, because they were so cruelly bent against the Professors of his Gospel. What could it advantage these or any other Heathens to know themselves to be in Servitude, not knowing unto whom they were in Servitude, or whose Servants they were de Facto, nor by whom they were to be made Free? Some good Notions they had of vice or of Sin: But of Satan or his wicked Angels they had not so much as heard; or at least what they had heard of them, they accounted but Toyes or Fables. And that which was the Root of their misery, and strongest bond of their Slavery was, that they worshipped Friends or Devils, as if in their opinion they had been Gods, because able to do them bodily harm or bodily good. Now in offering Sacrifices (as our Apostle saith) unto Devils, they did solemnly and publikely professe them to be their Lords and Masters. So that they were not only professed Servants unto Sin, but professed Servants unto Satan. In worshipping them and doing them Ser∣vice, they did that which was worthy of stripes; and were to be beaten, yet with fewer stripes then the wicked Jew, or such as confesse Christ to be their Lord, and yet will not learn to deny ungodlinesse. For these Heathens did not know, that they had such a Lord or Master, whom they were bound to serve: And not knowing him to be their Master; how was it possible that they should know his will? But we acknowledge him to be Our Lord; We know his will; We know the End of his coming into the World, was to de∣stroy

the works of Satan. Now if we shall labour to build up that which He came to destroy: we shall prove our selves not only to be servants to sin, and by Sin Servants unto Satan; but professed Enemies and Traytors unto Christ.

3. Our Saviours Sentence is Universal; Whosoever committeth sin is the ser∣vant of sin. As you shall think or meditate upon the same, let me request you to take this addition or Supplement into consideration with it; Who∣soever is the Servant of Sin, is the Servant, the Slave, or Bondman of Satan. Let no man therefore flatter himself with this or the like Conceit; That be∣cause he professeth Christ to be his Lord, he cannot therefore be so true a Slave and Bondman unto Satan, as the Idolatrous Heathen were, which offered sacrifice unto him. They did indeed unwittingly, implicitely, and really acknow∣ledge him to be their Lord, and themselves his Servants, by paying Rent or Tribute unto him. But such as deny all such Rent or Service, may make him their Lord, and themselves his slaves or Bondmen, by Prescription or continual possession.

4. The Heathens which offered sacrifice unto Bacchus, as to a supposed god of riot or Good Fellowship, or a Patron of Boon Companions, did in∣deed offer sacrifice and do solemn service unto Satan and his Angels, the Au∣thors, the Favourers and Furtherers of all riot and excesse. Now if any that cals himself a Christian, or is a Christian by Calling or profession, have been as long accustomed to the like riot or excesse, or take as great delight in this Sin, as they did, which offered sacrifice unto Bacchus: he is as true and proper a Servant unto Satan, as they were. For Satan did desire the sacri∣fice or other Service but as an Homage, Rent, or Tribute, whereby he hoped to gain the possesion of their Souls, or a right or interest in their actions or imployments, a power of disposing or commanding their affections, which offered him sacrifice or payed him tribute. Now if he have gotten the like interest in their actions or imployments, or the like command over their af∣fections, which professe themselves to be Christians; they are his by pos∣session or occupation: He needs no Sacrifice or solemn Tribute from them, which, as we Say, He holdeth in his own hands. Briefly▪ The Heathens which offered sacrifice unto Bacchus, unlesse by this custome they brought them∣selves to be in Servitude unto the sin of drunkennesse, were not more grie∣vous sinners, nor greater Bondmen unto Satan, then Christians are, which are in greater Servitude unto this loathsome Sin.

5. Such of the Heathens as worshipped Venus as a supposed Goddesse, or Pattonesse of Love and wantonnesse, did indeed and in the issue Worship Satan and his unclean Spirits; which are the Authors, the Nourishers and Maintainers of all bodily filthinesse and uncleannesse. If any which professeth himself to be a Christian, be as much given over unto wantonness and unclean∣ness as the Heathens were, which Worshipped Venus: He is as true and absolute a Slave to Satan as they were, and shall be sure to have his wages (without repen∣tance) as truly and fully paid him, as the other shall. The least and best wa∣ges which he payeth for the use of their actions or imployments during this short and brittle life, is an endlesse and never-dying death.

6. Such of the Heathens as offered sacrifice unto Pluto whom they sup∣posed to be the God of Riches or of wealth, Lord Paramount of Gold, of Silver, of all kind of Metals, or whatsoever else was contained under the surface of the Earth, did indeed Worship Satan and his infernal powers. And the sacrifice which they offered, and other Solemn services which they did unto him, shall be as evidences against them, at the Last day, that were

his Servants, as a pledge or earnest to bind them to accept his wages. If any Christians, how Precise or Devout soever they seem to be, though daily Fre∣quenters of Publick Prayers, though diligent Hearers of Sermons, be as Cove∣tous, as great Oppressors of their poor Brethren, as unconscionable in their gettings, as unsatiable in their desires of gain, as the Heathens were, which thought to purchase Wealth by sacrificing unto Pluto; the bond of their Ser∣vitude unto Satan is altogether as firm and strong; their Servitude or bon∣dage it self altogether as hard, as great and dangerous, as the Servitude or Bondage of the Heathens were. And whilest they are in Servitude unto Sa∣tan, whatsoever they Profess or make shew of, they cannot be the Servants of God or Christ. For no man (as our Saviour tels us, Mat. 6. 24.) can serve two Masters, for either he will hate the one and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and Mammon. But what doth he mean by Mammon? wealth, or riches only? Certainly a part of his meaning is, That every covetous man; that every one which is extraordi∣narily careful for gathering things of this Life; Every one that minds most his gain or getting of riches, is a Servant to his riches, or to his desires of them. The other part of his meaning is that He which is a Servant to his desire of riches, is a Servant likewise unto him, whom the Heathens called Mammon, and worshipped as a supposed God of riches: For Mammon in the Syriack Tongue is as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek. Albeit we Christians know and believe, that there is no such God or Lord of wealth, and that there is but One God and One Lord, who is the Lord and owner as well of the Earth and things in it, as of the Heavens: Yet have we no reason but to think, that the Infernal Spirits have their several Wards or Quarters. Some of them have better skill or more experience in humouring Covetous and Worldly minded men; Others in humouring or enticing Wantons; Others have more skill and experience in alluring men unto drunkenness; Et quam unusquis{que}, novit artem, in eâ se maximè exercet: They quarter themselves according their several skils or experience, into several Regiments Some keep watch and ward over Covetous men, and present unto them all opportunities of ma∣king unlawful gain, or of over-reaching their Brethren in bargaining. The chief of this ward or Regiment, or perhaps the whole Regiment it self, is called Mammon. Other lye Leigers about such as are more prone to Wan∣tonness. Their chief care or imployment is to present them with all oppor∣tunities or allurements unto Pleasure. Other lye as Agents in Taverns or Tipling houses: And their care and imployment is, to provoke men to Excess, and to such other Enormities or breach of Gods Commandments, as accompany excesse of drinking.

7. Now this me thinks should be a Great Motive to deterre or dehort any man, from yielding Obedience to his own Desire of what transitory Good or Pleasure soever, if he would but consider, That, in yielding Obedience to his own desires, he becomes the servant of some sin or other; and that in becom∣ing the Servant of any sin whatsoever, he becometh the Bondman or slave of Satan: who hath one bad propertie which no other Master, how cruel or devilish soever, besides himself, hath: and That is, To Plague or torment them most, which have done him most continual and faithful Service. And yet even this Diabolical Disposition of his, becomes the faithful Executioner of Gods Justice. For, every degree of their service done to Satan, doth in∣clude in it a like degree or portion of Treason or Infidelity towards Christ. And it is Just and holy on Gods part, though Satanical and Devilish on Sa∣tans, to recompence such, as have done Satan in this World greatest service,

with the greatest portion or measure of vengeance in the world to come. All of us have some one or other of this Infernal Crue daily attending on us, hourly watching or dogging us in all our designs or projects throughout cur whole Course of life.

CHAP. XXI.

Of the manner How Satan brings men to be his Slaves.

1. IT was truly said by One, had his meaning been as truly taken, Nemo sponte malus; No man is wittingly a naughty Man, at least, no man de∣sires to be such. For whether Original corruption be wholly derived from Adam, or whether we draw it in part from our immediate Parents, No man (I am perswaded) was never by Nature or by corruption meerly Original, of disposition so wicked and ungracious, as that he did or could directly desire, intend, or affect to be unnatural or disobedient to his natural Parents; to be contumacious or rebellious towards Magistrates or other superiors, whom the Law of God commands him to obey and honour. Corruption meerly Original impels no mans Reasonable Will to desire or affect to be an Adulterer, a Drunkard, a Murtherer, or an Intemperate person; It impels no man to desire or affect to be a Thief; to be a perjured infamous or envious person, or to be a notorious offender, or criminous Transgres∣sor of the second Table, or of Laws agreeable to it. There is no man but is naturally (I mean by the bent or inclination of corrupt Nature it self) more unwilling to be tainted either with these mentioned, or with any other like crimes, forbidden by the six last Commandments, then he that is Free-born, is, to be subject to the Legal Estate or condition of a Servant. And yet the most of men in the issue, or in some part of their course of life, become subject to some one or other of these Crimes mentioned. The most part of men have their wits and affections usually and customarily imployed in some one or other part of Satans Service, in some businesses, which in the end brings them to be such men as they do no way desire to be, that is, either unnatural, disobedient, cruel, intemperate, fellonious, perjured, or envious persons; men in whose Souls Satan hath purchased a greater Interest, over whose desires and affections, foul and unclean spirits have gotten a greater Command, then earthly Lords or Masters have over the bodies, or bodily Labour of their Servants; a Power or Command to make them forbear those things which their minds and Consciences do most approve; a Power to impel them unto those courses which they sometimes most abhorred; and over some, a Power to change or invert their Wils or desires, even to make them willing to continue and increase their Native slavery and misery.

2. The means and manner by which Satan gets this Power and Soveraign∣ty over mens Souls, are the very same with the means and manner by which bodily and earthly Lords or Masters gain a Title or Interest in the bodily la∣bours or imployments of such as by this interest once gotten, become their Servants. No man is naturally willing, or desirous to be another mans servant; All men rather desire to be Free. Yet inasmuch as all men natu∣rally desire the continuance of bodily life and health, and neither life nor health can be maintained or continued without food and rayment, and other necessaries: Hence it is, that the more inbred and deeplier rooted desire of life and health, doth oversway the natural desire of Liberty and Freedom in

all such as are not provided of things necessary for the maintenance of this life, not able to satisfie their natural desire of meat, drink, or apparel other∣wise, then by resigning or making over their bodily imployments or labours to some other mens use, which in lieu of these will satisfie their former na∣tural desires of food and rayment, and affoord them means necessary to hold Soul and body together.

3. The Original or Fundamental Temptation by which Satan draws men into this snare of Servitude or bondage spiritual, is by enlarging or impro∣ving their desires, not of things simply evil, but of things either natural, or indifferent; that is, for their kind or quality not unlawful. These desires being improved unto the Full, or unto some Excessive Measure, do by long custome or continuance, require satisfaction by as strong a Law of‖ Necessity (at least as importunately) as our natural desires of food or rayment do. The more excessive or exorbitant any desire is, the more impatient it is of re∣pulse. It is as impossible for a greedy or Ravenous Appetite to be satisfied with a spare or moderate Diet, as for a moderate appetite to be satisfied with∣out any food at all. A vain Fantastick, that takes proud Cloathes to be Part of Himself, is as desirous of change of suits or costly apparel, as a poor man is of apparel it self, or of such stuff as is sufficient to keep out cold and wet. An Ambitious Spirit is not so well content with an Ordinary place or rank amongst Free-men, as an ingenuous mind will be with the estate or condition of an hired Servant; if no better by means fair and honest be likely to befall him. A Man apt to over-prize himself, and Jealous withall of Contempt, of wrong, or of grosse abuse, is not so easily appeased with streams of bloud, as a calme and gentle spirit is with an ingenuous acknow∣ledgement of wrongs done, or with a curteous an∣swer for wrongs suspected. The desire of wealth or worldly goods, after it hath once exceeded its lawful bounds, becomes as unsatisfiable as Hell. It enlar∣geth it self by often satisfaction, and of all earthly and mortal things, it knows no stint or period of grouth, but grows strong and lusty by waxing old.

4. None of these desires of meat, of drink, of ap∣parel, of satisfaction for wrongs done or suspected, of honour, riches, or preferment, are in themselues or for their qualitie unlawfull. Their Vnlawfulness consists only in their Excess. But even the best of these or like desires, being improved beyond its measure, will for its privat satisfaction, betray the Soule which gives it harbour, into Satans hands. Hee doth not, Hee need not tempt any man directly to be a Thiefe, a Robber, or a Murtherer. For (as S. James tells us Chap. 1. 14.) Every man is tempted (to these and the like crimes) by his owne Concupiscence, And our Concupiscences and sensuall desires are alwayes increased by custome. He that hath long inured himselfe to exceed either in qualitie of meat or drink, or to fare deliciously, desires only to satisfie his appetite, or to observe his delightful Custome: So these may be satisfied, he hath no desire to be a Thief, to be a Cheater, or Couzener. But rather then his untemperate appetite should be unsatisfied, He will take himself to some other part of Satans Service; and adventure on Theft or Murther, or any other breach of Gods Command∣ments.

5. Satan in his first Onsets tempts no man to be an Extortioner, a griping

usurer, or a Tormenter of men in their estates, by the Engine of money. The first advantage which in this part of his Service he gets over mens Souls, is from occasions given by men themselves. It is a point of wisdom whereunto Solomon by the example of the Ant (others by the example of the Bee) advi∣seth us, to lay up in Summer against Winter; to be well provided in youth against Old age. The forecast it self is not amisse; It is no transgression of our Saviours precept, Be not careful for to morrow: Yet is the Practise dange∣rous, unlesse it be guarded with a watchful Care, That this provision, whether of money or other external means necessary for the support of life, do not be-speak our souls For Themselves, or divert our desires from the End, for which at the first we only did and still ought to desire them. The Fundamen∣tal and most transcendent Fallacy, by which men suffer themselves to be deceived, is by suffering those things which by the Law of nature or Gods ordinance are appointed only as Means useful for attaining some better End, to intercept our desires of the End which is Good in it self▪ and to be desired For it self, and the Means only to be desired for It. And our desires being once intercepted or diverted from the End unto the Means; the Means like∣wise take up our Principal Care and chief imployments. As for Example; Food and rayment are by God ordained as Means useful for preserving this mortal life, but as things not Absolutely good▪ nor to be desired For them∣selves: For in that better life we shall have no need, no use or desire of them. Yet in this life we see many so far transported with the desire of them, as if life had been given them only to eat and drink, or to wear gay apparel; as if they had not recei∣ved these blessings of God, to the end that life and health might be preserved by them. This Diver∣sion of mens desires from the right End (from the Comfort of life▪ & old Age) unto the ordinary Means thereunto destinated, is more easily wrought by Money and Coyne, then by any other external Means whatsoever. The Reason is plain, because Money by Custom and Consent of Nations is made as the† Common Measure of all Commodities or External Means for support of life: It hath more power over mens desires, then all other means external have; because in a sort, it contains all others in it. He that hath store of it, may have store of any other ordinary commodities he pleaseth. And for the same reason, That old Saying is most peculiarly true of Money, Crescit amor nummi quantum ipsa pecunia crescit, The love of money still increaseth as the money increaseth Now after the love of it be grown so excessive, that men begin to desire it For it self, it brings a necessity upon them of desiring it. So that this is laid as a Prin∣ciple or Maxim of Law, Facias Rem; Their Stock of money MUST be increased: And this is the Hypothesis or supposition, Rect•• si possis: If by fair means it may be increased, it is well;‖ Si non, Quocun{que} modo Rem. if not; by any means whatsoever, let it be increa∣sed.

6. Though all the Faculties of the Humane Soul, are by Adams Fall be∣come like an Instrument out of Tune: Yet are no mans affections so ill set by Corrupt Nature; no mans desires so far misplaced, but that he can wish every mans Good word rather then his Ill word; & had rather to be a Benefactor then an Oppressor, specially if he be of a disposition free and bountiful. Yet if Satan can once impell or allure men thus disposed, to overlash in Bounty, or stretch their desires of getting Praise by doing good to others beyond their means or abilities: he gets a Command over their dispositions or affections, and can en∣force them to do him service in that kind which by nature they most abhorre. For, wastefulnesse or† Prodigality is the mother of Avarice, of Violence, and oppression. Even Vanity and superfluitie, (Things without substance, and such as can yield no nutriment to any thing else; no profit to such as nourish them) being once confirmed by Custome, will require Satisfaction with as great eagernesse and extremity, as any other desires, whe∣ther natural or acquired. And this is the Misery of miseries, the very Dregs of slavery, when a man which in his first Practice and Course of Life intended Bounty and Liberality, shall be enforced to suck the bloud of the Poor and Needy, for satisfying vanity, or feeding others in their superfluity. How many thousands of poor souls throughout this Kingdom in our dayes, have scarce had flesh left to cover their Bones, for maintaining the outside of Others pride? for garnishing the Surface of undecent Braverie?

7. But no kind of Creature in the issue, or through their whole course of life, is farther transported from its intended End, then the Ambitious or aspi∣ring mind. The Port which this Bravado is bound for, at His first setting forth, is, Superiority, Rule, or Dominion over others, perhaps his Equals by Birth, and for good qualities his far Betters. But ere he can attain to this Heaven of Happiness, as he esteems it, He must‖ couch down like Issachar, be∣tween two burdens, & take Chams Curse upon him for his Viaticum or Loading in his way or journey. He must be a Servant to Greatness, though in de∣spight of Goodnesse, a Vassal to the dispensers of that Honour which he seeks; (though these be Vassals to Basenesse or other bad Qualities;) a Slave unto the Corruption of Time, and in a preposterous imitation of our Apo∣stle, he must become all things to all men, and even enforce himself (against the bent of proud affections) to fawn upon such as can feed him with hopes of Honour, to lenifie the rotten sores of their Vlcerous consciences with a smooth & flattering tongue. If he be a Clergy-man or Messenger of Christ that is tainted with this Humour: he must become more then a Balaam to every Ba∣lak; such a One as Balaam would have been, if the Angel had not withstood him: He must set himself to blesse where God hath cursed, and to curse where God hath blessed. There is no part of this Servitude of Sin or Satan so irkesome as this, to an Ingenuous spirit, or to a mind fraught with any in∣ternal worth, but especially with the knowledge of Christ and Him Crucified: No Slavery of the Soul so odious to God; none that includes greater Enmity or Antipathy to the Wisdom and Son of God; none that includes greater af∣finity with Satan. This unquenchable desire of Honour falsly so called (as some Philosophers from due examination have determined the question) commands all other Affections whatsoever, even Love it self, whether to∣wards Parents towards Wife or Children, Kindred, or Country. And by this Affection of Ambitious Pride, Satan hath often commanded the Greatest Com∣manders, in more vile and detestable Services, then he can impose upon the

most vile and most abject Creatures living. Unto this Idoll, or to so small a piece of it, as may be inshrined in some One great Mans Brest, whole L••∣gions, whole Armies of men for whom Christ shed his Dearest Bloud, have often been Sacrificed; For whose Burnt-offering, Goodly Towns and Cities have been set on fire. What absolute command Satan gets over mens Souls▪ in which Ambitious desires come to their full height and growth, may easily be calculated from those detestable Services, into which Satan (by so little a sprig of this Forbidden Tree, as many Christians would not suspect to bear any forbidden fruit) did impell Pontius Pilate. This Man thought in his Conscience that our Saviour was Innocent; that he was more then a man, and was exceedingly willing to have saved him from death: And yet Satan works him, not to do as Pilate himself would, but as Satan would have him to do. Pilate, saith the Evangelist, sought to release him: but the Jews cryed out saying; If thou lettest this man go, thou art not Caesars friend. For whoso∣ever maketh himself a King, speaketh against Caesar. And when Pilate heard that saying, he proceeds to sentence: And when the Chief Priests further prosecuted their wonted Form, We have no King but Caesar. He delivered Jesus unto them to be crucified, John 19. vers. 12, 15, 16. To have corru∣pted this man by Bribes or Gifts, to have given wrong sentence against our Saviour, had been impossible for these Jews. Satan himself had not com∣mand or interest in his Service by this Title. The only possession or interest he had in him to this purpose, was not so much desire of new or greater Ho∣nour then he had, as Fear of disgrace or disrespect with Caesar: if when the Mutinous Jews protested, They had no King but Caesar, he should suffer a man to live, that was accused, and in some sort convicted, to have suffered him∣self to have been Entitled King of the Jews. Though his Ambition was not great; yet it exposed him to desperate, base, and detestable Servitude or bon∣dage. It is not half so base or servile to be an Hang-man or other more con∣temptible Minister or Executioner of publick Justice, as it is to be the In∣struments or Ministers of Greatest Caesars in condemning the Innocent, or sentencing such to death, as have no wayes deserved it. If Pilate had taken Courage to protect this Just and Holy One against the malicious calumnies of the Jews; Gods providence no doubt had protected and shielded Pilates breast from the violence of Pilates own right hand: Whereas he after having lost Caesars Favour which he sought by these unjust means to retain, did out of the apprehension of his discontent or disgrace make away himself, as the Ecclesiastical History tels us. Such are the best rewards that Satan bestows upon his Servants: though miserable and shameful death be rather the ear∣nest and pledges only of the wages which he never fully payes to his Servants till after death, when he hath got their Souls into his Custody.

8. If the desire of any Honour; if the Fear of any Disgrace or disrespect with men, were in themselves or of their own kind Absolutely Good: or were any Honours to be desired For Themselves; or such, that their Excesse could not draw us into Satans Servitude or bondage: then certainly desire of being members of Gods Visible Church, or fear of being cast out of it as Hereticks, were of all Secondary Means or desires, the most safe. But through desire of yielding Absolute Obedience to Gods Visible Church, and through immoderate Fear of being by the Church disgraced or Excommuni∣cated, Satan hath twice drawn a great part of Gods people, Such I mean as professe the knowledge of God and of his anointed Christ, into a Slavery or bondage more detestable and greater by a Three-fold Measure, then any Slavery or bondage into which he was able to draw the most wicked and most

Idolatrous Heathen, since the first Revolution of time, affording him op∣portunity of Temptation. The First notorious or famous Conquest that Satan got over the visible Church, was in the dayes of our Saviours pilgrimage here on Earth; The Second, over the visible Romish Church within these later years, wherein they have resumed the Title or Prerogative which the Jewish Church did stifly challenge, but with lamentable successe for some years after the first and second Destruction of the Temple at Jerusalem. The Title which that Church did challenge, but with greater moderation then the present Romish Church doth, was the Absolute Infallibility of the Church representa∣tive, that is, of the chief Priests and Elders. Yet this Absolute Infallibility the Jewish Snagogue did never confine unto the bosome of the High Priest either sitting in Moses Chair, or when He entred into the Sanctum Sanctorum, but to the Sanedrim or Common Council of the Priests and Elders, whereof the high Priest was a more Principal then Necessary Member.

9. The improvement of this Jewish Heresie and Slavery to Satan, through∣out the Patriarchate of Rome, had its Original from an Ambitious Error in that Church through succession of times not very Ancient, by laying challenges to all Gods promises made to his Vniversal or Catholick Church, as to her own Peculiar Prerogative. And as if this had not been enough: the successors of these desperate Challengers have contracted the Catholick Church (which in their Language is all one with the Church of Rome) unto the Pope and his Cardinals, or as they term it, the Sacred Consistory. Some later Canonists and Parasites to the Pope, Jesuites especially, have laboured to drive the Vniversal Church (like a Camel through a needles eye) into the Popes Breast alone, whensoever he shall deliver his Sentence ex Cathedra; as if, as well all Gods Promises as Blessings promised to his Catholick Church were, The One to be disposed of, The Other to be dispensed by him, as by Christs sole Vicar General or Vice-Roy here on Earth. But these Positions, some Interimists or Labourers for Reconciliation betwixt the Church of Rome & of England, wil hapily reply, are but the Opinions of private men, not maintained or taught by the Catholick Church Yet none of them, whether Cardinals, Jesuites, or Casuists; whe∣ther Priests, or Laicks of inferiour ranke will or dare deny, that the Infallible Guidance of the Holy Ghost for Leading Christs Church into the truth, is immediately annexed to the Roman Church Representative, that is, to all such Councils or Assemblies of Christian men as are called by the Pope as Christs Vice-Roy, and approved of by him and his Assistants. The Necessary Conse∣quence of this Position is. That, No one Council which hath been called by the Pope and approved by him did ever heretofore Erre, or can Erre here∣after.

10. The former mis-interpretation of Gods Promises made unto the Vniversal Church, (that is, as Romanists say, unto the Church of Rome) is excellently refuted by the Author of that Matchless Piece heretofore an∣nexed to Doctor Whites Learned Answer to the Jesuite Fisher, since Published by The Author of it, in his own Name, with many Learned and Pious addi∣tions: Of all which I have no more for the present to say, then this. Re∣spondent Vltima primis. Both the First and Second Edition are worthy their Author. And this is more then I know otherwise how to expresse. The first Edition I had the happinesse to peruse when I had finished this Treatise of Servitude to sin, for my private use, and for the benefit of such as were committed to my Pastoral Charge, and had entered upon another Treatise Concerning Christian Obedience, for preventing the spreading infection of a Pestilent Book dispersed through the Northern parts of this Kingdom, set forth

by a Jesuite under this Sawcy Title, The Prelate and the Prince. And for pre∣paring the Antidote, I found good Directions and Ingredients from the fore∣mentioned Author.

11. But suppose the rest of the Church be disposed to Believe this Doctrine of the Popes Infallibility. Wherein doth the matchless Slavery of the Romish Church unto Satan in respect of Jews or Heathens punctually consist? In This especially, That if any Council, Wherein the Bishop of Rome or Patriarch of the West (as his Stile sometimes was) had any principal Interest or Preroga∣tive either in calling or confirming it, have Erred: the present Pope and his Adherents, whether Priests, or Laicks, are Bound by solemn Oath, and un∣der a dreadful Curse, to make up the Measure of their Fore-Fathers Errors, Negligences, Ignorances or other enormous sins and iniquities, whether committed against the Rule of Faith, or against the Law of God. For all which they are also Bound by their own Doctrine and Liturgie to beg Pardon; as well for their Fore-Fathers Transgressions as for their own, in respect of what is past; and to pray for the prevention of the like, in times to come. Now this is the Greatest Yoke of Slavery that Satan durst or could attempt to Lay upon the neck of Christs Church Militant here on Earth; albeit he could by subtilty prevail to place his Primogenitus, (that is, such an Antichrist as many in the Romish Church conjecture shall hereafter come) that is, a Man begotten by the Devil of a Woman or Daughter of the Tribe of Dan) as Christs Vicar-General in S. Peters Chair. If any such Antichrist shall hereafter arise: the Measure of Personal Iniquity may be greater then any Popes▪ or the Papacy hitherto hath been: but the Kind must be the same. A worse or more desperate kind of iniquity or Antichristianism then this late mention∣ed, cannot be imagined. The End of Chap. 21.

IT was the Authors Fashion, mostly, to preach upon such Texts as might ground the matter that he intended after to Treat upon in his writings; and so to weave his Sermons into the Body of his Discourses or Tracts, as occasion required. The Studi∣ous Reader knowing This, and observing, 1. A passage at the Beginning of the Se∣cond Section (page 3018. the seventh Chapter of This Book) which promises To annex to these Discussions [A Sermon, About That Sort of Jews which made that Saw∣cy Reply to Christ (verse 33. John 8.) whether they were Such as (verse 30.) were said to Believe on Him, or No.] And then, 2. Taking notice of the Title of the 14. Chapter (it begins the third Section, page 3039.) which is [That even those Jews which did in part Believe in Christ, were true Servants unto Sin] He will see the Reasons that procured the Insert on of these two Sermons or Tracts ensuing, here, at This Place. As being conceived most neerly allied to the matter preceding, and more accomodate to the Readers Use, who (as is probably presumed) if He had but only been reminded of This in the Margin, before he had proceeded to read the fourth Section, would first have sought out and read these two Discourses, in Case they had been deferred and placed in the Rear of this Book.

CHAP. XXII.

A Postil or short Discourse upon our Saviours words, JOHN 8. 36.

If the Son therefore shall make you Free ye shall be Free Indeed.

The Connexion of This verse with The precedent.

1. THis verse is inferred by way of Conclusion from the verse Precedent [The Servant abideth not in the house for ever; But the Son abideth for ever.] The Difficulties emergent be Two; The Former, Concerning the true Sense and meaning▪ or at least the Limitation of the An∣tecedent, to wit, [The Servant abideth not in the house for ever, &c.] The Other, Concerns the Inference or Connexion betwixt This Antecedent and the Conclusion, [If the Son therefore, &c.]

Some of best note amongst the Ancient or middle rank of Interpre∣ters, as Cyrill, Chrysostome, Theophylact, and Euthymius, are of opinion that our Saviour in these words, [The Servant abideth not in the house for ever,] did intend either to Prevent or Answer the Secret Objection or Reply, which the Jews did or might have made unto his Former Conclusion, vers. 34. Who∣soever committeth Sin, (or whosoever is a worker of sin) is the Servant of Sin. Unto this Assertion the Jews, (as these good Authors think) might have answered thus:

Admit we daily incur some degree or other of Servi∣tude unto Sin, yet we have usual and daily means to blot out the stain of sin, and to Free us from thraldom, and Final Servitude unto sin and Satan.

There is no Question but the Jews did account the Sacrifices, which Moses did institute, fully sufficient and Effectual for both these Purposes. Yet that they did herein erre, that these sacrifices instituted by Moses could not Free them from this Servitude of sin, our Saviour, (as the forecited Good Au∣thors think) proves from this Reason

Moses was but a Servant in the house of God, and no Servant hath power to Free himself, much lesse to set others Free from the yoke of Servitude, or to secure his Estate in his Masters house.

But Maldonate the Jesuit thinks that place Heb. 3. ver. 3. 4. 5. & 6. did deceive these Good Fathers, or at least that they miss-applied Saint Pauls Comparison betwixt Christ and Moses unto this present Argu∣ment. For our Saviour, (saith this Learned Jesuit) speaks of another kinde of Servitude in this place, then Saint Paul speaks of in the third to the He∣brews, and of a Servitude unto which Moses was not Subject. For Moses in the third to the Hebrews, and else where, is Termed The Man of God, not, a Servant to Sin or Satan.

2. Not to Question the Solidity or Pertinency of this Jesuits Excepti∣ons against the Interpretation of the Ancients: I must confesse his Opinion

is very Probable, and their Interpretation somwhat farr fetched, if not for∣ced; and supposeth That for its Ground, which hath not much Probability in it self, to wit, That these Jews either would confesse, or by way of sup∣position admit, that they were such Servants to Sin, or Transgressors of the Law, as to become thereby the Servants or sons of Satan. For they presume in the words following, that by being the children of Abraham, and by their Observance of Moses Law they were the Sons of God. This learned Jesuite prefers the Interpretation of Leontius (a man otherwise of mean Note, in comparison) before the joynt interpretation of the fore-cited Famous Fa∣thers. Our Saviour▪ (saith Leontius) intended only to Prove what is Inferred here in this 36. verse; That none besides The Son can have power to set men Free, because The Son only remains in the house for ever. Unto this Interpre∣tation Maldonate adds his own, that every Servant had need to be set Free by Authority, because no Servant hath any Right or Title to continue for ever in the house wherein he lives, or to be the owner or possessor of any other, it being still in his Masters Power either to sell him, or to turne him ont of his house, or to dispose of him at his Pleasure. If some Servant con∣tinue in his Masters house for ever or to his dying day, yet this fals out sel∣dome or by chance: whereas our Saviour frames his Argument from that, which usually happens or for the most part. All agree that by The House in this place, the Church of God is principally meant, in which the Son of God remaines for ever, in which no Servant unlesse he become a Son, can remain but for a short time. For though sinners and Servants to Sin may remaine in the true visible and Militant Church during this life, so mingled with the sons of God, as they cannot, by men, be discerned from them, yet after death (as St. Cyrill saith) they are cast out into utter darknes, unlesse during this life, they be set Free from the Servitude of sin, from which none but the Son of God can Free them, because He only is the Heir and Lord of Gods House; He only hath power to grant or deny Freedome unto what Servants he plea∣seth.

3. This is the Summ of that Connexion, which the best Interpreters An∣cient or Modern make of the former verse, and of these words of my Text. Unto this I may add. That These, as most other Speeches of our Saviour, have Reference unto some Historicall Relation or matter of Fact contained in the Old Testament. And that This speech or passage hath Speciall Reference unto the Story of Agar and Ishmael. And so the Antecedent [The servant abi∣deth not in the house for ever] though grounded but upon One Particular In∣stance; yet that Instance or Example, being related in the Sacred Story as a Type or Picture of what was to come, will inferr our Saviours intended Con∣clusion much bettter and more forcibly, then a full Induction of other Instan∣ces and Examples not related in Scripture, not framed nor intended by the spirit of God for Types and shadowes of things which were to come. This Universall Negative [No servant abideth in the house for ever] will not so for∣cibly inferr this Particular Conclusion [Ergo, No Servant of sin can abide in Gods house for ever] as this Particular Instance [Ishmael did not abide in Abrahams house for ever] Inferrs. This Conclusion, [Therefore the Iewes, which thus contested with our Saviour, were not to abide in the house of God for ever.] So that, if it be lawfull to Paraphrase upon our Saviours words, their Full Meaning is, as if he had said thus

. Do you think your selves Free from the servitude and wages of sin, because yee are the seed of Abraham? So was Ishmael, whom Abraham once intended for his Heire, who lived a long time in Abrahams house, but, being the Son of a Bondwoman, he

was by Legal Condition but a Servant, and therefore not to live in it for ever, but to be cast out by Gods appointment as it is written Gen. 21. 10. Cast out this Bond woman and her Son, for the Son of this Bond-woman shall not be heir with my son, even with Isaac.

These were the words of Sarah, for a while, displeasing unto Abraham, until God did ratifie them by Interposi∣tion of his Authority: And thus is your Case.

4. For albeit these Jews, with whom our Saviour here Disputes, were the sons of Abraham by Sarah, (and so The Progeny of Isaac:) yet so long as they mockt and persecuted the true seed of Abraham, whose coming into the world Isaac did prefigure, cleaving unto the Testament given upon Mount Sinai (or Agar) in Opposition to the Testament given upon Mount Sion, they became sons of the Bond-woman, (as the Apostle infers, Gal. 4. 24. to the end of the chapter) subject to the same Conditions in matters Spiritual, that Ismael was subject to in matters Temporal. The exposition of that Allegory, Gal. 4. 24. you have heard‖ before at large. The Apostles Conclusion is the very same with our Saviours here in my Text, to wit, that This People were to be cast out of the House of God, as Ishmael was cast out of Abrahams house. That whilest they remained in it, they remained only as Servants or sons of the Bond-woman, not as the Free-born sons of the hea∣venly Jerusalem. Of which Society none are capable, save only so far as they are Set Free by the Son, who is the Builder and maker of this House of God, as the Apostle tels us, Heb. 3. 3, 4, 5, 6. For this man was counted worthy of more Glory then Moses, in as much as he, who hath builded the house, hath more honour then the house. For every house is builded by some man, but he that built all things is God. And Moses verily was faithful in all his house as a Servant for a Testimony of those things, which were to be spoken after. But Christ as a Son over his own house, whose House are we, if we hold fast the Confidence and the rejoycing of the Hope firm unto the end. But the best is, we need not stand long or Curiously upon the meaning of the Antecedent, or manner of the Inference, seeing we believe (as we are in duty bound) that our blessed Saviour was a Prophet most True and most Infallible, as well in every Conclu∣sion or Proposition, which he uttered, as in the Premisses, whence he Infer∣red them, or in the manner of the Inference. It shall suffice us then to fasten our Belief upon the Conclusion, If the Son therefore shall set you Free, Then shall ye be Free indeed.

CHAP. XXIII.

The Second Discourse, or Sermon upon our Saviours words.

S. JOHN 8. 36.

If the Son therefore shall make you Free, ye shall be Free indeed.

That, That sowre Reply to Christ [We be Abrahams Seed, &c.] was made by those very Jews which are said (verse 30) to Believe on Him. And That men which for a while Believe, may in Temptation (or strong assaults of passions) Fall away.

1. THese words contain One of the Most Remarkable Passages, and of best use for Surveying the rest of that long Dialogue between our Blessed Lord, and a great Assembly of the Jews of divers sorts and Qualities. The Dialogue continues from the 12^th verse of this Chapter unto the End. The former Part from verse the 12^th to the 30^th contains so many and so Profound my steries concerning the Eternity of Christs God-head and of his mission, &c. from his Father to this people; That for the pre∣sent I must apply that Saying which the woman of Samaria directed to our Saviour, unto my self. The well is deep, and I have nothing wherewith to draw, neither strength of Body, of mind, or skill; nor opportunity, if these were greater, to present so much of it as I could perhaps draw for mine own use, clear and perspicuous to the major part of this Audience in a short dis∣course. Let it suffice then I pray, to acquaint you with the Vent, or Out-burst of this deep Fountain of Life, which none of these Jews could Sound the one half of the Way, though all Catechiz'd by the Lord of Life himself. The Issue of this Catechism from verse the 12^th you have verse 30^th. As he spake these words many believed on him. A good Issue of so Gracious a Sermon, concerning the Fountain of Life; had his Auditors had the Grace to have fol∣lowed the clear Current of it, not mingling it with their own muddy Passions as in the very first Issue or Out-burst they did. For our Saviour had no sooner uttered those words of comfort to the Jews which Believed on him: If ye continue in my word then are ye my Disciples Indeed: and ye shall know the truth, and the truth shall make you Free, verse 30. and 32. But some of his Auditors (whoever they were) Tartly Reply, We be Abrahams seed and were never in Bondage to any man: how sayest Thou, ye shall be made Free? verse 33. Unto this passionate Reply or impertinent Interruption, our Savi∣ours Rejoynder is Calm and meek, but fortified with a double seal of Truth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Verily, verily, I say unto you, whosoever committeth sin is the Servant of sin; and the servant abideth not in the house for ever, but the son abideth ever, verse 34, 35. Thus by following the Current of the former

words I am fairly arrived at my Text: (it being our Saviours own Inference out of his former Assertions.) If the son therefore make you free, &c.

2. But before I can conveniently unfold the meaning of our Saviours for∣mer speeches, or the Connexion betwixt my Text and Them, I must briefly discusse a Question naturally emergent out of the 33. verse, to wit, whether The Passionate Reply or interruption [We be Abrahams seed and were never yet in bondage unto any, &c.] was made by those Jews which (in the 30^th verse) are said to have Believed on Him, or by some other Auditors which did not Believe on him at all, but were at least for the time being meer By∣standers at this debate? Some of the choisest Commentators upon this Go∣spel, are of Opinion, that the fore-mentioned sowre Reply [We be Abrahams seed and were never in bondage to any man] was returned by the Jews which for the present did not Believe. Yet the greater part of more judicious and discreet Interpreters of our Saviours discourse in this Chapter, or of S. Johns Relation of it, take it as granted, That the Reply was made by those very Jews which (verse 30.) Believed on him. And unto any Rational man, spe∣cially, well conversant in Scriptures (or well experienc'd in his own or other mens Affections) it will upon short Examination appear, that the Contradictory Opinion of Cardinal Tollet and some others could never have found Enterance, much lesse any setled habitation or rest in any Learned Mans Judgement or Apprehension unlesse they had been first surprized by that General Incogitancy or common Error from which many plausible Pulpit-men, and some otherwise most acute Divines have taken occasion; The One sort to deceive their Hearers, The Other not to discover the deceit∣fulnesse of their own hearts. Neither of them take it into due consideration, that, This Word, Belief, is not a Term Indivisible, but admits of many De∣grees as well for the Certainty of the Assent or Ap∣prehension, as for the Radication of the Truth (rightly apprehended) in their Hearts or Center of their affections.

3. Though recta Ratio be not the Rule of Faith nor any Competent Judg of Divine Mysteries; yet it is a very Competent Witness or Informer. Now to any Reasonable or well Experienc'd Man, it is Evident; That there may be and oft-times are many true Apprehensions of Objects or Truths to be Believed whether Moral or Divine, which may make deep Impression not in the Brain or Fancy only, but upon our‖ Affections, whilest these are Calm and unprovok'd, and yet both the Apprehension and Impression quickly vanish upon the Starting or Pro∣vocation of Contrary Fancies or Affections. To begin with Observations moral. He that should have seen Alexander Pheraeus† Weeping-Ripe at the represen∣tation of a Forrain and perhaps a fained Tragedy, and so Affable withall as to excuse his departure from the Stage unto the principal Actor, might easily have mistaken him him to have been of the same mettal and mould that ordinarily Good men are; a man ra∣ther of a Gentle and melting, then of a Flinty and stony heart; whereas his Apology or Excuse did abun∣dantly witnesse the Contrary. His Apology was, that he did not depart be∣cause he misliked the Actor, whom by a private messenger he requested to go on with his Play; but for shame or fear if he should be espied to shed Tears

upon the Stage at the sight of a Forraine Tragedy, he should move new Dis∣contents or derision from his Subjects, seeing he had spilt most of the Noble Bloud of Thessalie with Dry Cheeks, without mingling so much as one Tear with it. What might be the reason why this man should be so Courteous or tender-hearted in Jest, and so cruel and doggedly-hard-hearted in earnest? Hecuba and Andromache, (whose Tragedy he did then behold) had been dead many years before, and could not provoke his Affections. That Pro∣sperity wherein they sometimes had lived, could not have been so great an Eye-sore unto him as the Representation of their last misery was: whereas if Priamus, Hector, with all their Families had been then living and standing in opposition to his heady wilful Designs; The Tyrant would have made no scruple of Conscience to have sacrificed them all quick to his ravenous and vast desires, though in the Flames of Troy it self, without the help of one tear from his eyes to quench them.

4. A notable instance of the like Alteration of present Affections or incon∣stancy in forward Resolutions upon new Proposals, we have in that Famous Mutiny of the Commons against the Senate of Capua. The storm was violent for the time, but quickly allayed by the subtilty of one Pacuvius Calavius, a man of good place, & popular: who having long sought to win both the Senate & People to his Disposal, took first Opportunity upon this Occasion to make his Game by playing (as we say) both with the Stock and Cardes-dealt. First he pretends to the Senators, that he was in as great danger as any of them were; and yet would free them all, so they would give him leave to act his Part. Having perswaded the Senators to shut themselves up in the Porch of their House of Assembly, and deliver their Keyes to his Custody, He instantly carries them to the Commons, telling them they had now a fair Opportunity to be revenged of the Senate, to punish every man amongst them according to his deserts without any danger of Bloud-shed to them∣selves: but adds this Advice withall, that seeing they must of necessity have a Senate or Council of State, they would not depose or punish any of the present Senators, before they had nominated a fitter man in his place. After Two or Three had been proposed by some few Ringleaders, the major part of the Mutineers did reject them upon this Allegation, that some of them They did not know, others They knew too well, and so in Conclusion were content to submit themselves to their Ancient Senators, then to such new Ones as were commended unto them by their Ringleaders.

5. Machiavels Aphorism or Animadversion upon this Story, is, That the Vulgar or Common People are of weak Judgements in Generalities, but Judges competent enough in Particulars. The Observation is not amisse, and so farr as it is not amisse, will better befit the Issue of this Dispute between our Sa∣viour and the Jews, then it doth the Senate & Commons of Capua. The Exact Truth is; That not only Vulgar Persons or Plebeians, but even Wise and Learned men must needs must erre in Judgement or Apprehension, whilest they weigh either their present Discontents or Grievances, or their Perswa∣sions or Good-Liking of men, or their Belief of wholsome Doctrine without a Counterpoise. So long as these men in my Text (of which divers no doubt were more then vulgar or Plebeians) did hear our Saviour Dispute with the learned Pharisees about the Eternity of his Person and Authority delegated unto Him as Man from God the Father; They like well of Him, and could be content to become His Patients rather then their great Rabbins Schollars. But as soon as this heavenly Physitian began to come near the Sore whereof they were dangerously sick, before he did directly touch it, they kick at

his Medicine. Pride of heart and Confidence in their Prerogative of being A∣brahams Seed, was the Impostume whereof without speedy help they were rea∣dy to perish. Now our Saviour had no sooner promised to set them Free or Cure them; but they presently flie in his Face, as if he had upbraided them with Slavery. For to be made Free is Peculiar to Servants, Slaves, or Bond∣men. Hence they Reply to this Purpose.

We be Abrahams seed, and though Conquer'd by the Romans,

yet are we not made Slaves, or brought into Bondage by them; How sayest thou then, ye shall be made Free? The man∣ner of the Regestion seems to imply, that they had now begun to be sorry that they had so far Believed on him, or given that Respect unto him which im∣mediately before they had done.

6. But this Revolt our Saviour did foresee, and gave them a Caveat to prevent it, verse 31. where he saith not, as some Zealous Professors have in his Name mistaught their Auditors in our dayes [If once ye Believe in me, ye cannot fall away from me] But, Thus he taught them Expresly [If ye con∣tinue in My Word then are ye my Disciples '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] So that it is One thing to Be∣lieve in Christ; Another, to be Truly his Disciples: One Businesse to Believe his Doctrine, Another to Continue in his word, that is, To persevere in true Faith, and maintenance of his Doctrine unto the End. Nor is it perhaps all one To be made Free by the Truth, and To be set Free indeed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which (I take it) includes somewhat more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Realitie or soliditie of Truth. All these Gradations are Litterally, and Emphatically implied in the plain Grammatical Sense and meaning of our Saviours Speech from verse 30 to the words of my Text, and more apparently in the next verse following. I know that ye are Abrahams seed, but ye seek to kill me, because my word hath no place in you. These words were not directed to the altogether Vnbelieving or Contradicting Jews, with whom he had disputed from verse 12. to the 29. They necessarily referr unto those Jews which had Believed in Part, and afforded the Assent of the Braine unto his Doctrine, but left no place for his word in their Hearts, These being full stuft with corrupt Affections, as with Pride, Ambition and Hopes of Earthly Pomps and Dignities from their ex∣pected Messias. When he saith [Because my word hath no place in you] We are to understand No place of Residence or Permanent Habitation; although it had found some Entrance into their Fancies. Or will ye have a further Rea∣son, why His Word, that is, The Fundamental Point or Mystery of Faith, which he had lately taught, had No Place in them? Take it in his own words, I speak That (saith our Saviour) which I have seen with my Father, and ye do that which ye have seen with your Father, verse 38. He had granted them be∣fore to be Abrahams seed, but now expresseth his Meaning to be, that they were a kind of Abortivate or ill thriven Seed, no true Sons or children of Abra∣ham. But as yet they did not fully understand whom he meant by His Fa∣ther, or whom by Their Father. And for this Reason they only resume the same Reply, which they had made before, verse 33 Abraham is our Father, say They, verse 39. without adding any Gall unto it. But our Saviours Rejoynder is not altogether the same, but somewhat more smart and full. Before, he had granted them to be Abrahams Seed, but now, he denies them to be Abra∣hams sons, in the later part of the same 39 verse, If ye were Abrahams sons, ye would do the works of Abraham, But now (verse, 40.) ye seek to kill me, a man that have told you the truth—This did not Abraham. And again verse 41. he intimates unto them, who was their True Father, that was neither God nor Abraham. Who then was their True Father, or whose children were they indeed? This he tels them plainly, verse 44. Ye are of your Father the Devil,

and the lusts of your father ye will do: He w•••• a murtherer from the beginning, and abode not in the truth, because there is no truth in him; That is, by not abiding in the Truth, or that Image of God wherein he was created, he lost all Seeds of Truth, and became a meer Lyar and the Father of Lyes. And so these Jews were in the Truth whilest they Believed on Him who was the True Son of God, yet did not Abide in it, after he had told them, The truth should make them Free. And out of this swelling Pride of Heart they enter Odious Comparisons, that they were Sons of God in an equal or better manner then he was. And in Conclusion, after he had told them, that they were as yet sons of the Devil, that is, men of murtherous minds and envious to the Truth; they answer him boldly and glory in their Answer too. Say we not well that thou art a Samaritan and hast a Devil? verse 48. And if a Sa∣maritan, then no Son of God, but rather a Conjurer or servant of the Devil.

7. Thus you have heard to what height of Contradiction To the Truth, to the Son of God, (who is The Truth and The Life of the world) and to their own Profession, Men in Part Believers may be drawn, by Indulgence to their own Corrupt Affections, specially of Pride, Ambition, and Covetousnesse; all which ought to be and must be renounced before they can be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, True Disciples of Christ. And here I cannot but wonder why men Conversant in Scriptures, or Experienced in their own or others Affections & Conditions, should move any Question, whether those which thus unman∣nerly contested with our Saviour throughout the later part of this Chapter, were the same men which in the 30^th verse are said, To have Believed on Him. And I wonder the more, because every serious Reader, much more the Lear∣ned Interpreters of this Chapter, might have observed many like Animad∣versions or Observations of this our Apostle and Evangelist concerning the disposition of the Jews, which in Part, or upon fair Occasions Believed on Christ. I shall for the present Instance only in Two like places, of which The One is a Parallel, the Other more then a Parallel to the Revolt or back-sliding of these Believing Jews, verse 31. The One place is an Overture or Presage; The Other contains the Fulfilling or Accomplishment of our Saviours Pro∣phesie or Prediction of those mens Disposition which entertained him with the often fore-mentioned Dispute, from verse 31. to the end of this Cha∣pter. The Overture or Parallel we have John 2. verse 23, &c. Now when he was at Jerusalem at the Passeover on the Feast day, many Believed in his Name, when they saw the Miracles which he did. May we hence Conclude or safely Collect that these men were '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Truly his Disciples, or Believers In∣deed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Although it be unquestionably True (for the Evangelist affirms it) That they did Believe in his Name? If we should make this Construction of the Evangelists meaning in That Place, (that is, that Those Men were Truly Disciples, Believers indeed) his words immediately following would irrefragably Confute us. For although They did Believe in his Name, yet He did not Believe Them: or to use the Apostles words, verse 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That is, as our English renders it, He did not commit himself unto them. And why would he not commit himself unto their Trust, seeing They Believed on him? The Evangelist Resolves us in the next words, Because he knew all men, and needed not that any should testifie of man, for he knew what was in man. And knowing all men, he knew the Disposition of these men to be such, that although they did for the present Believe in his name; upon presentation of Discontent, or denyal of satisfying their desires, or hopes of Earthly Dignities, they would revile him as the Believers in my Text did, and

maliciously Contradict his Doctrine; or if Opportunity served, Betray him in∣to his enemies hands, or at least offer him such violence, as was offered him in the last verse of this 8^th Chapter. Then took they up stones to cast at him; '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, He made Himself Invisible to their sight, and went out of the Temple, going through the midst of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so avoided their attempted Violence, because the hour was not yet come wherein he was willing to suffer Violence.

8. But this dangerous disease of the Jewish Nation, or the particular in∣disposition of such as in the second and eight chapters of this Gospel are said to Believe in him, did not come to so Perfect A Crisis, that others besides Christ himself who knew What was in man, could take Notice of it, until that Passeover wherein he was betrayed by Judas. At the beginning of this Great Feast most of the seed or Progeny of Abraham by Isaac not Inhabi∣tants of Judaea only, but wheresoever Scattered through other Nations or Provinces, did Believe in his name after a better manner; and exprest their Belief and Observance to him in far higher Terms then those men to whom my Text refers, or those mentioned by S. John Chap. 2. or any other Ordi∣nary Assemblies had done before. And this they did without Contradiction of any save of the Scribes and Pharisees, Priests, and Elders. Scarce any King or Emperour whether Christian or Heathenish, since the world began, was entertained with such lofty Gratulations from so many mouths and hands at once, as our Saviour some three or four dayes before he was Be∣trayed. The Triumphant Salutations which had been tendred to David by Judah and Israel at his Coronation, were but a Model of the loud Echoes of Hosanna to the Son of David, Hosanna in the Highest, Blessed be the Son of David that cometh in the name of the Lord, and other Expressions of this peoples Joy when our Saviour (according to the Prophecy) came into Jerusalem. What was the reason of their Vnparallel'd Exultation? only Their Belief of the late Miracles, which he had wrought upon Lazarus and some other Private Men, and their hopes that he would do Greater Wonders then these for their Good and for the Glory of their Nation; As First to de∣liver them from the present Roman yoke; and afterward to make them Lords of the Nations, through which they were scattered. But after he had by his Fathers appointment rendred himself to the High Priest and Elders without a Blow Given (beside that which Peter gave to Malchus) and submitted himself to the Roman Deputy without Resistance. They begun to cast doubts in their minds, and thought, that he, who could not, or would not defend himself from such violence, was not able or would not be willing to protect, much lesse to advance them unto Greater Dignities. And so, by Degrees within a short space the very same Parties of Exultant Believers in Him, be∣came Cruel Persecutors of Him; Changing their late joyful Hymns of Hosanna to the Son of David into sad Madrigals of Crucifige, Crucifige, Let him be crucified, Let him be crucified like a Slave. And thus the whole Nation almost did remarkably fulfil our Saviours Prediction of these Jews mention∣ed, verse 44. of this Chapter, Ye are of your father the Devil, and the lusts of your father ye will do: He was a murtherer from the beginning, and he abode not in the truth. Hereby we may know them to have been the Devils own sons, in that when Pilate had proposed unto them, Him, whom they had lately confessed to be the Son of David, with Barabbas a notable thief and a murther∣er, they importunately solicite with open mouth The deliverance of Barab∣bas, by Interpretation, the son of their Father, and the Execution of Jesus their Saviour, and chang'd their late Belief and Allegiance professed to

Christ who is Truth it Self, and son of God, unto the service of the Father of Lyes.

9. The Resultance of that which hath been said, (or, if you will, the main Stem unto which all the fore-mentioned scattered Seeds of Truth af∣forde Nutriment) is This; That, Men in part Believers, or to their own ap∣prehension zealous and sound professors of Christian Faith, may be as yet Servants to sin, and by such Service Slaves to Satan. The useful Branches springing from this Stem are These: First; To know the Nature, Condition or Pro∣prieties of our Natural Lord and Master, to wit, Sin Original, whether Hereditary meerly, or as by us improved. The Second, To know our own Condition or Estate, or wherein our Servitude to sin doth properly consist. Thirdly, The Degrees or Manner how we are, or may be made Free indeed by the Son of God. But with these Branches I dare not meddle for the present, the best use which can be made of this short Remnant of time will be to Reflect by way of Use or Application upon that which hath been said.

10. Were this Question proposed to this present or any other Congrega∣tion throughout This‖ City, Punctually in these Terms, [Whether do ye Love God, and his Anointed Christ with all your hearts and with all your souls?] we should find but a very few, if any at all, which would not as wil∣lingly subscribe unto This, as unto that solemn Covenant made by them or by others for them to this Effect at their Baptism. Nor will Christian cha∣rity permit us to Suspect, much lesse to Deny, that they did make this Recog∣nition heartily and unfainedly according to their present Apprehensions or Perswasions of their Belief, specially if they made it in the calm of their un∣provoked Affections. But if we should cast in that Counterpoise, which our Saviour himself hath given us for the due Examining of our Apprehensions or Perswasions of our Love and Loyalty towards Him: most of us might justly dread lest that Hand-writing against Belshazzar [Mene, Mene, Tekel—] might as well be Appliable to our selves, as it was to him. Fear we might lest our Apprehensions or Perswasion of our Belief, of our Love and Loy∣alty towards Christ would prove a great deal too Light, if we should weigh them (as we ought) by the True Scale of the Sanctuary. One Coun∣terpoise there is which would quickly recal or check our forward Appre∣hensions or Boastings, and that is given us by our Saviour himself in this Gospel, Chap. 14. vers. 15, 23, 24. If ye love me keep my Commandments. And again, Chap. 15. vers. 10. If ye keep my Commandments ye shall abide in my love. How many may we find who in distresse or danger, whether by Sea or Land, specially in grievous stormes or sicknesse will seriously purpose and Resume that Branch of their Vow in Baptism, To for sake the Devil and all his works, the Lusts of the Flesh, the Pomps and vanities of this wicked world: And yet the Same Men being restored to health and probable safety, will, of Late zealous Professors and solemn votaries, turn Gaderenes or Gergesites, ready upon new Opportunities or Provocations of untame Desires, to wish Christ to depart out of their Coasts, rather then His Residence in their Hearts or Brains should give a continual check to their swinish appetites or Brutish Fan∣cies. And thus to do, is not to keep, but to violate Christs Command∣ments, which whosoever doth not keep as well in This Particular of mortify∣ing the works or Lusts of the Flesh, as in other Duties, doth not truly Believe in him; shall not without hearty Repentance, or new Purification of the heart and spirit either see God, or be partaker of Christs Kingdom.

11. Another Precept of Christ there is more General then the Former.

[Whatsoever ye would that men should do unto you, even so do unto them, for this is the Law and the Prophets.] So far is the whole Christian world (as we call it) from keeping this Commandment, that the Practises most Contrary to it, are so Vniversal, and so violent, as that, both the Casuists and professed Interpreters of Scriptures have almost lost the true meaning of it; at least have utterly neglected the extending or branching of it into useful Rules of Good life, or for bringing forth the Fruits of the Spirit. And which is worse, such learned and pious men, as have undertaken the Cure of souls, and have been solemnly sworn to the faithful Execution of Pastoral Charge, dare not press the Observance of this Great Commandment upon their Flock which daily and hourly most shamefully transgresse it; partly by the un∣controled Practises of stubborn people, partly by Authorized Rules in Courts of Justice. No Prophet of the Lord dare speak his mind, or inter∣preter of the Gospel or spiritual Governour dare put his Commission from Christ in Execution, unlesse such as are resolved to suffer a Martyrdom from their flock, or from the Professors of the one or other Law established throughout this Kingdom. Without Reference to any particular Cause or Person, I dare boldly pronounce in the General,

That not the Twentieth Part of Tedious Suits or Vexations in Law, or other Grievances or op∣pressions would either be set on foot by the People, or suffered to be pro∣secuted by Men in Authority, if the Fear of God, Belief in Christ, Loyalty to their Soveraign Lord, or Good Affection to their Country, were planted in Either of them, truly or indeed.

12. The General Neglect of this Great Commandment of doing as we would be done unto, in former times of our security and Peace hath been alwayes Dangerous; But the Violation of it in these Times of Mortality, of Calamity and more then wonted danger of worse to ensue, is Prodigious. For preventing the Execution of Gods Judgements threatned for our Violation of This and other Commandments of Christ, I must entreat all Sorts of men that hear me this day in the same words for sense and meaning, which a Zealous and Learned Father sometimes used in like case. Parcite Regi, Parcite Regno, parcite Populo Anglicano, parcite Animabus Vestris. If there be any true Love and Loyalty in us towards our Gratious Soveraign Lord and his Royal Issue; any good Affection towards our Native Country, or to our souls, Let us abate our wonted Pride and Luxury, our wonted Covetousnesse. Let us not think it sufficient to abstain from Unjust, Unchristian Vexation and Op∣pression of our Neighbours, unlesse we seriously account that measure of Contentment (of our desires of what kind soever) which heretofore hath been Lawful, to be in these times more then most Vnexpedient. To use that Plenty of Diet or measure of Recreation, but especially that Benefit or Advantage of Laws, for advancing our selves or increasing our Fortune, which heretofore we have done, perhaps without sin; Let This also in these times be esteemed Impious, or a sin not to be Expiated without hearty Re∣pentance and extraordinary Performance of works of Mercy. The End of the Second Sermon.

13. But the more we labour further to unfold this Argument of our Natural Servitude unto sin, the faster we shall draw another Knot: or, the more we presse the several Branches of this Servitude upon the Conscience of the Untegenerate or not well sanctified man, the greater Perplexity we shall Create unto him in another part of Theology, whose Knowledge is altogether as Necessary and as useful, as our Experience of Natural Servitude unto sin, is.

The Knot or perplexed Difficulty is; What Kind or what portion of Freedom of Will, is, or can be Compossible with Absolute Servitude unto sin in the Vnregene∣rate or Vnsanctified man.

Notes

• A paraphrase upon John 8. ver. 31. 32. 33. &c.
• The Jewes in our Saviours time were no slaves unto the Romanes ei∣ther de ••ure, or de Facto.
• The forementi∣oned Jewes were true Slaves unto Sin:
• Of the Condi∣tion of slaves and Hired Servants.
• Qui ubique est, nusquam est; He that is every where, is no where.
• A Paraphrase upon Levit. 25, 39, &c.
• Wherein Bond-men and Hired Servants do in divers points agree.
• How Bond∣men or H••red Servants are differenced from Free∣men.
• Servitude to sin, the most proper kind of Servitude.
• The measure of transgression of the Law of God, the only true measure of Servitude.
• Wherein the best of the Heathens did erre, as well in their Definiti∣ons of Libertie as of Happines.
• In Paradoxis.
• ☜
• August. Epist. 121.
• The degrees or Latitude of the First, Second, Third, and Fourth Branches of Servi∣tude unto sin.
• Eph. 4. 18.
• These Branch∣es of Servitude unto sin either natural or ac∣quired.
• ☜
• ☜
• How far the Testimonies of the Heathen are Authentick for the truth of this Doctrine delivered.
• ☜
• In Paradox.
• “

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉&c.
• See Chap. 21. ••. 5.

  S. Aust. Con∣fess. 1. 8. c. 5. Sayes, I was bound not in Gaolers Irons, but by my own Iron-will. The enemy had made a chain of that. My perverse Will became Lust. Lust served, became a Custome And Custome let alone, became Necessity. In a Chain made up of these Links, Lay I, a poor and miserable Slave to Sin.—▪ Therefore, Give the water no passage, Eccles. 25. 25. Let every one that names the name of Christ stand (aloof) off from iniquity, 2 Tim. 2. 19. Let not Sin enter the First Dore of Sense (Eye or Ear, or &c.) not the second of Phansie; nor the third of Vnderstanding, nor the fourth of Will; Least it break out into Act. And One Act will produce Two, and Two Four, and so it will double infinitely, and soon bring the Heart to be as hard as the Nether-Milstone, the Anvil, or the Adamant; obliterating very principles of nature and Grace; and implan••ing such repro∣bate and debauched Notions (rather Fictions) of mens own corrupt minds, as shall serve their Turns and Lusts, and at Last drown them in perdition. See Jer. 13. 23. Rom. 2. 5. Esay 5. 20. See Chap 29. Sect. 5.
• See Chap. 21.§. 5.

  S. Aust. Con∣fess. 1. 8. c. 5. Sayes, I was bound not in Gaolers Irons, but by my own Iron-will. The enemy had made a chain of that. My perverse Will became Lust. Lust served, became a Custome. And Custome let alone, became Necessity. In a Chain made up of these Links, Lay I, a poor and miserable Slave to Sin.—▪ Therefore, Give the water no passage, Eccles. 25. 25. Let every one that names the name of Christ stand (aloof) off from iniquity, 2 Tim. 2. 19. Let not Sin enter the First Dore of Sense (Eye or Ear, or &c.) not the second of Phansie; nor the third of Vnderstanding, nor the fourth of Will; Least it break out into Act. And One Act will produce Two, and Two Four, and so it will double infinitely, and soon bring the Heart to be as hard as the Nether-Milstone, the Anvil, or the Adamant; obliterating very principles of nature and Grace; and implan••ing such repro∣bate and debauched Notions (rather Fictions) of mens own corrupt minds, as shall serve their Turns and Lusts, and at Last drown them in perdition. Sec Jer. 13. 23. Rom. 2. 5. Esay 5. 20. See Chap 29. Sect. 5.
• Several sorts of Servitude observed by Tolly, in Paradox. Quod soli Sapientes liberi; Stulti, servi.
• ‖

  So had Horace, in Damasippus. Serm. l. 2. Sat. 3.
• —▪ quarere amabar, Quo vafer ille pedes lavisset Sisyphas aere: Quid Sculptum insabrè, quid fusum duriùs esset.
• Callidus hu••c Signo ponebat millia cen∣tum, &c.—
• Insanit veteres statuas Damafippus emendo. Serm. l. 2. Sat. 7.
• Tu cum Pausiaca torpes insane tabella—
• —Ego cum Fulvi Rutubaeque, Aut Plaoideiani contento poplite miror Praelia, Rubrica picta, aut carbone: velut si Revera pugnent, feriant, vitent{que} moventes Arma viri.—
• Epist. 6. lib. 1.
• I nunc, argentum, & marmor vetus aeraque & artes Suspice: Cum gemmis Tyrios mirate Co∣lores.
• Juvenal. Sat. 8. v. 103.
• Et cum Parrhasit tabulis, Signif{que} Myronis Phidiacum vivebat ebur, nec non Polycleti Multus ubi{que} labor; rarae sine Mentore mensae.
• See Sat. 11. v. 92. and 120. Sat. 14. v. 305.
• ‖

  Juvenal. Sat. 6. v. 213. Nil unquam invita donabis conjuge: vendes Hac obstante nihil: nihil, haec Si nolit, emetur. Haec dabit affectus: ille excludetur amicus Jam senior, cujus barbam tua janua vidit.
• Juvenal. ib. v. 55. Quosdam praecipitat subjecta potentia mag∣nae Invidiae; mergit longa atque insignis ho∣norum Pagina—. —qui nimios optabat honores, Et nimias poscebat opes, numerosa parabat Excelsae turris tabulata, unde altiot esset Casus, & impulsae praeceps immane ruinae. Persius Sat. 5. v. 176. Jus habet ille sui Palpo, quem ducit hiantem Cretata Ambitio? vigila, & cicer ingere largè Rixanti populo.—.
• †

  Rather of a Mad-man: sayes Horace. Serm. l. 2. Sat. 3.

  Dum doceo insanire omnes, Vos ordine adite.

  Danda est Hellebori multo pars maxima avaris.

  Nescio an Anticyram ratio illis destinet om∣nem, &c.

  See Hor. Serm. l. 1. Sat. 1. And Juvenal. Sat. 10. v. 10

  Sed plures nimia congesta pecunia cura Strangulat—.
• †

  Horace his live Characters of true Slaves. Serm. l. 2. Sat. 7.

  See Persius his imitation of Horace, in This (as he does in other passages, very much) Sat. 5. v. 85. &c. In his Dialogue betwixt Dama a slave (lately) and a Stoick.

  D. Liber Ego. Sto. Unde datum hoc sinnis, tot subdite rebus?

  An Dominum ignoras nisi quem vindictare∣laxat?

  —incus, & in jecore aegro Nascuntur Domini—.

  (sc. pigritia, Avaritia, libido, Ambitio à quibus)—Duplici in diversum scinderis hamo.

  Hunccine an hunc sequeris? subeas alter∣nus oportet

  Ancipiti obsequio Dominos; alternus obertes.

  Nec tu cum obstiteris semel, instanti{que} ne∣garis.

  Parere Imperio; Rupi jam vincula, dicas.

  Nam & luctata Canis nodum abripit; at ta∣men illi,

  Dum fugit, à collo trahitur pars longa ca∣tenae.

  See his Dialogue (there v. 161.) between Davus and Chaerestratus, taken out of Menander.
• Horace and Tully both true Servants, though they knew not tò whom.
• Many that call Christ Lord, true Servants to Satan.
• ☜
• Vid. Salvia∣num 1-6.
• ☜
• Plato.
• Nemo sponte malus, How far true.
• The Original Temptation by which men are drawn to Sa∣tans slavery.
• ☜
• ‖

  See Chap. 18. last
• Esay 5. 8. Hab. 2. 5. Hor. Epist. 6. l. 1. Mille talenta rotundentur, totidem altera porro; Tertia Succedant, & quae pars quadret acer∣vum. Persius Sat. 6. Fine. Vende animam Lucro, mercare, at{que} excute Sollers Omne latus mundi.— Rem duplica; Feci. Jam triplex, jam mihi quartò Jam decies redit in rugam. Depunge ubi sistam. See Juvenal. Sat. 14. v. 110, &c. 326, &c. Sume duos Equites, fac tertia quadringenta: Si nondum implevi gremium, si panditur ultra: Nec Craesi fortuna unquam, nec Persica regna Sufficient animo, nec divitiae Narcissi.
• Why money hath the grea∣test command over most mens desires.
• †

  Her. Serm. Lib. 2. Sat. 3.

  —Omnis enim tes,

  Virtus, Fama, Decus, divina, humana{que} pul∣chris.

  Divitiis parent: quas qul construxerit, ille Clarus erit, fortis justus, Sapiens, etiam Rex, Et quicquid volet.—

  Epist. 6. Lib. 1.

  Scilicet uxorem cum dote, fidem{que} & ami∣cos,

  Et genus, & formam, Regina Pecunia donat:

  Ac bene nummatum decorat Suadela Ve∣nusque.

  Arist. Ethic. Nicom. Lib. 5. Cap. 5.

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Numus sponsor est, vel, Fide-jussor. Eccles. 10. 19. Money an∣swereth All Things.

  Juvenal. Sat. 3.

  Protinus ad censum; de moribus ultima fiet Quaestio: quot pascit servos, quot possidet agri

  Jugera?—

  Quantum quis{que}—.
• Juvenal. Sat. 14. v. 141.

  —Ergo paratur

  Altera villa tibi, cum rus non sufficit unum.

  Et proferre libet fines, major{que} videtur Et melior vicina feges, mercaris & hanc, & Arbusta, & montem.

  Hor. Serm. l. 2. Sat. 6.

  —O si angulus ille

  Proximus accedat, qui nunc denormat agel∣lum.

  O si urnam argenti Fors quà mihi monstret—.
• ‖

  Hor. Epist 1. Lib. 1.

  Juvenal. Sat. 14. v. 178.

  —nam dives qui fieri vult

  Et citò vult fieri: Sed quae reverentia Le∣gum?

  Quis metus aut pudor est unquam properan∣tis avari?

  1 Tim. 6. 9. They that will be Rich, &c.
• †

  Creverunt & opes, & opum Furiosa Cu∣pido:

  Et cum possideant plurima, plura petunt.

  Quaerere ut absumant, absumpta requirere Certant.

  At{que} ipsae vi••iis sunt alimenta vices.

  Ovid. Fastor. l. 1.
• ☜
• Ambitious desires draw men into the worst slavery.
• ‖

  See Horace 6 Epist lib. 1. Si Fortuna∣tum, &c.
• ☜
• Eusebius (English) Book 2. ch. 7.
• The dangerous Slavery into which the Ro∣mish Church hath brought her self.
• He meanes W. Laud The R R. Lord Arch-Bishop of Canterbury his Book.
• The Opinion of The Ancient Fathers.
• Maldonat's Censure of Their Opinion.
• He preferrs One Leontius before the Fathers.
• The Words relate unto the Story of Agar and Ishmael.
• The Sense of The Text.
• ‖

  See Book 7. Sect. 2. chap. 12. •• 2.
• And Treatise of the Catho∣lick Church.
• Book 1. ch. 10. more largely.
• The Coherence.
• Which sort of Jews made: that Passionate Reply to Christ: Believers or others.
• Some Interpre∣ters say Vnbe∣lievers.
• More for Be∣lievers.
• This Great Author in his First Book, 1 Ch. Defined Faith by an Assent. If any think amisse of that, let him please to take notice that S. Austin did so too. ••psum credere nihil aliud est quam cum Assensione cogitare 1. Lib. De Praedestinat. Sanctorum. Cap. 2. Tom. 7.
• ‖

  Was it not so with S. Peter, when He said, he would Die rather then Deny Chri?. and in those who would have made Christ a King, John 6. 15. and soon after raged a∣gainst him.
• †

  〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 —Mollissima corda Humano Generi dare se natura fatetur, Quae lacrymas dedit: Hzec nostri pars opti∣ma censu•• Plorare ergo jubet causam: Lugentis amici. Naturae imperio gemimus cum sunus adultae Virginis occurrit, aut terra clauditur infans. Juvenal. Sat. 15. v. 132.
• Instances, of S••range Alte∣ring of Affecti∣ons.
• The Jews liked Christ dearly well till he touched their Sore.
• If any say; It is not True Beliefe if it fade or fail. They may be Told, That if they put Perse∣verance into the Definition of True Faith, they null the Question, and make it, whe∣ther Faith that cannot fail, may fail.
• Two Instances of the like or worse Recoyls and Revolts of the Jews.
• The Second In∣stance of Jew∣ish Revolt from Christ: or rather Turn∣ing clean Coun∣ter.
• The Applica∣tion.
• ‖

  This Sermon is supposed to have been preached at Oxford in A Time of Gods Visitation by the Plague of Pestilence.
• ☜
• Dan. 4. 27.
• The Authors Connexion of the 21 Chapter to the 4 Secti∣on, as it was before These two Sermons were inserted.