The WOLFE Worrying the LAMBES. AND


For the Holy Land. In three Sermons.


Ierem. 13, 23.

Can the Black-Moore change his skin? Or the Leopard his spots? Then may ye also do good, that are accustomed to do euill.

Bern. Sent.

Quid prosunt lecta & intellecta, nisi teipsum legas & intelligas?

LONDON, Printed by William Iaggard, 1615.

TO THE HONO­rable Gentleman, Sir Charles Morrison, Knight Baronet.

WOrthy Sir, I haue beene bold, vpon better ac­quaintance with your vertues then with your selfe, to send a short Treatise to your view. I know whose iudgement it must passe, yet am feare-lesse: not in any arrogant stupidity of my owne weakenesse; but in a confident presumption of your goodnesse; a weighty habite, not paral­lel but transcendent to your Greatnesse. Perhaps Nature hath taught you, that to be Generous is to be vertuous: but I am [Page] sure, wisedome hath perfected naturall disposition in you; & giuen you not one­ly an excellent theoricall discourse, but an actuall reducing of those things into practise; which are better then you shall finde here. Though you haue happier Contemplations of your own, yet accept these, as the slender presents of a poore man giuen to the rich. Weake I confesse it: for how should the child be strong, be­got in the fathers weaknesse! It hath the more need of your Protection; & knows the better to expresse it selfe and the Au­thour euer ready at

Your Honourable command to doe you seruice, Tho: Adams.

To the Reader.

REader, this Booke stands at the mercy of thy capacity for thy censure. Perhaps thou wilt iudge it done for oppositions sake; the Blacke Deuill to the White: perhaps for imitation; perhaps for affectation. Thou mayst for me causes enough in thy imagination to produce it, yet misse the right. It was to shew thy selfe, and all other perusers, the blacknesse of Sinne; and among the rest, of Apostacie. Would you not behold Impiety in the true colours: you may for beare. If you would, look here, and detest it. If you will take out a good lesson, and hate to doe it; neither you nor I shall haue cause to re­pent our labours. Once we must giue account, what we haue heard, and seene, and done; when the pleasures of Sinne, like old surfets, shall giue a bitter reluctancie in the stomacke of the conscience; and wee are going to Gods colde earth. Learne wee now to preuent the do­ing of that, which we shall one day be sorry to haue done. [Page] There is no man liuing, but shall repent of his wicked­nesse, either on earth, or in hell. Reade and be instru­cted. If you finde iust fau [...]ts heere, I submit my weak­nesse to your censure. In omnibus meis scriptis, non modo pium Lectorem, sed liberum correctorem Aug in Prooem. Lib. 3. de Trin. desidero. But to those Censurers, Qui vel non intel­ligendo reprehendunt, vel reprehendendo non in­telligunt, Idem co [...]tra Fa [...]stum, Lib. 22. Cap. 34. I wish either a more sound vnderstanding, or more sober affection.

Criminor, amplector; tibi sunt communia, lector.

But as he that commendeth himselfe, is not ap­proued, but whom the Lord commendeth. So if 2 Cor. 10, 18 the Lord approue, I passe not for mans iudgement. If you snib me for writing so frequently, and not confi­ning my selfe to the Pulpit; I answere, (besides that I will not neglect this to do that)

Quo liceat libris, non licet ire mihi.

My Bookes may be admitted, where I cannot come. If you say, there are bookes too many: I answere; restrain them to this quality, and Abundans cautela non no­cet. Farewell, be satisfied, be blessed.



Math. cap. 12. ver. 43.

When the vncleane spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.

44. Then he saith, I will returne into my house, from whence I came out. And when hee is come, hee findeth it empty, swept, and garnished.

45. Then goeth he, and taketh with himselfe seuen other spirits more wicked then himselfe; and they enter in, & dwell there. And the last state of that man is worse then the first. Euen so shall it be also vnto this wicked generation.

OVR Sauiours manifold and manifest Miracles, which he wrought among and vpon the Iewes, were requited with a blasphemous interpretation; that they were done in the power of Beelzebub. Which hauing disproued by inuincible [Page 2] arguments, he concludes against them in this Para­ble. When the vncleane spirit &c. This is clearely manifest in the application. Euen so shall it be also vn­to this wicked generation.

A double occasion giues vs the hand of direc­tion to this Speach. Either it hath a reference to the Man dispossessed of the dumbe and blinde Deuill. ver. 22. Or intends a conuiction of the contumelious blasphemies of the Iewes. Perhaps it may be refer­red to the former, but certainely is directed to the latter. It may serue for both: so two gappes be stopp'd with one bush: two sores couer'd with one plaister.

1 It might serue for a charge to the cured, to pre­uent recidiuation. He was dumb; behold he speaks: he was blinde; behold he sees: he was possessed, be­hold he is enfranchised. He hath recouered his eyes, his tongue, his heart; hee is rid of the Deuill. Now he that is quit of so bad a Guest, shall septuple his owne woes by his re-entertainment. Such a cauti­on did the same▪ physitian giue another of his Pati­ents. Iohn 5. Behold, thou art made whole: sin no more, Iohn 5. 14. least a worse thing come vnto thee. It is well for thee, that the vncleane spirit is gone, but it will be woorse with thee then euer, if he gets in againe.

2. He that did speake life, and to the life, doeth especially meane it to the Iewes, with an indubitate appropriation. Cast your eyes vpon the Text, and your minds vpon the renegant Iewes; and obserue how diametrally they looke one vppon another; running together without alienation, till they come to the end.

[Page 3] 1. The vncleane spirit, the power of sinne, was cast out of the Iewes, by Moses law; and God had great stirre about it. He was faine to speake early and late, and attend them all the day long, with out­stretched Esay. 65. 2. hands. Till he appeales to censure. What could haue beene done more to my Vineyard? Esay. 5. 4,

2. At last he is out; and then like a disconten­ted Guest, hindred of his old Lodging, and desti­tute of so warme a bed, he walks through dry places, revisites the Heathen. But finding them as strong­ly his owne, as the infrangible chaines of wicked­nesse could make them; he disdaines rest, like an Ingrosser, in his owne Lordship; so long as there are other purchases to bee made abroad. Or per­happes the Arke of saluation is now brought to the Gentiles, and then the Dagon, Dragon of hell must needs be packing. A new King, the true King be­ginning his Raigne in the Conscience, deposeth, de­iecteth, eiecteth that vsurping Tyrant. There is no remedy: out he must.

3. The Prince of the Ayre thus discouered, and discomfited by the Sunne of Righteousnesse, break­ing through the grosse and foggy Clouds of Igno­rance and Impiety, wherein the Gentile world was wrapped: VVhat doth he? but re-salutes his former habitation. He liked the old seat well, and will ven­ter a fall, but recouer it.

4. Thether he flyes; and loe, how fit he findes it for his entertaine! The heart of the Iewes is empty of Faith; swept with the beesome of Hypocrisie, a iusticiary, imaginary, false-conceited righteousnes; [Page 4] and garnished with a few broken traditions and ce­remonies; suppellectile complements in stead of substantiall graces.

5. Glad of this, he recollects his forces: takes with him seauen other spirits, a greater dominion of sinne, then he was earst armed with all: more wicked then himselfe; as if hee would make inuincible pro­uision, and preuention of any future dispossession.

6. He enters in with his crew; not purposing to be as a Guest, but a Tenant; not a Tenant, but a Land-Lord; not a Land-Lord, but a King, a Commander, a Tyrant: till at last he may presume of an indubi­tate right. As Vsurpers that come to a Kingdome by a violent or litigious title, are at first so modest & dainty, that they signe not their Graunts, Edicts, and such publike Acts in their owne particular and singular names, but require the conscription, and euident consent of their Counsell. But once esta­blished by succession, and vnriual'd by opposition, they grow peremptorily confident in their owne right and power, and in their most tyrannous acts dare signe, Teste meipso. So Sathan at first erecti­on of his Kingdome in the Iewes, conscious of his vniust title, was content to admit the helpe of fond Ceremonies, Tales, Traditions, &c. to make for him against Christ, whose Kingdome hee vsurpes. This he condiscended to out of a mannerly couze­nage, and for the more subtle insinuation into the Iewish hearts. But now established in his Throne and confirmed in his title, by their hard-hartednes, and wilfull obstinacy in reiecting their Messias; hee [Page 5] is bold to signe all his oppositions to the Gospell with a Teste meipso.

7. Hereupon their latter end becomes worse then their beginning. A stronger delusion hath taken hold of them, and that in the iust iudgement of the wise Ordinatour of all things. For this cause God shall send them strong delusion, that they should beleeue a lye: 2 Thes. 2. 11. 12. that all they might bee damned, who be [...]eeued not the truth, but had pleasure in vnrighteousnesse. For if He that despised Moyses law, dyed without mercy, vn­der two or three Witnesses: then verse 29. Of how Heb. 10 28. much sorer punishment shall he be thought worthy, who hath trodden vnder foote (not the Seruant, but) the Sonne of God: & hath counted the bloud (not of Buls and Goates, but) of the Couenant, wherewith he was sanctified, (whereby he shall now bee condemned) an vnholy thing: and hath done despite to the Spirit (not of bondage, but) of grace. His beginning was farre better, or at least lesse bad, then his ende shall be.

The Occasion was so materiall, that it hath led me further, then eyther my purpose or your pati­ence would willingly haue allowed me. What soeuer is written, is written eyther for our instruction, or de­struction: to conuert vs, if we embrace it; to con­uince vs, if we despise it. Let this consideration quicken your attention, enliuen your meditation, encourage your obedience. You demaund viu [...]m vocem: it is then a Liuing voyce, when it is a voice of life to the beleeuing hearers. Otherwise there is vox mortifera, a voice that brings death to disobey­ers. [Page 6] The word that I haue spoken, sayeth Christ, shall iudge you in the last day.

The White Deuill, the Hypocrite hath beene for­merly discouer'd, and the sky-colourd vaile of his dissimulation pulled off. I am to present to your view and detestation a sinner of a contrary colour, swarthy rebellion, and besmeared Profanesse: an A­postate falling into the clutches of eight vncleane spirits. Needs must he be fowle, that hath so many fowle deuils in him. Mary Magdalen had but sea­uen, and they were cast out: this hath gotten one more, to make his soule the blacker, and they keepe in. If Hypocrisie there, were iustly called the White Deuill; Apostacie here may as iustly bee termed the Blacke Deuill. In the former was a white skinne of profession drawne ouer an vlcerous corps: here hyde and carcasse, hand and heart, shadow and sub­stance, seeming and being, outward profession and inward intention, are blacke, foule, detestable. Ther­fore we will call him the Apostate, or blacke Deuill.

This Text dwelleth on two persons, Man and Satan! Alas! it goes ill, when Man and the Deuill come so neare together: weake man; and his infest, profest enemy. Wherein wee will (metaphorically) compare Man to a Fort, and the Deuill to a Cap­taine.

1 Man to a Fort. Not that hee is like stupid and dead walles, without sense, without science; of no ability, either to offend his aduersary, or to defend himselfe: but a liuing Tower, that hath sense, rea­son, vnderstanding, will, affections: which giue him [Page 7] meanes to open a voluntary doore to this Captayns entrance. For a seipso est quod peccator aperiat Sa­tanae, a Deo, quòd Deo. It is of God that a sinner opens his heart to God; of himselfe, that he opens to Satan.

2 The Deuill to a Captaine; a strong, impi­ous, impetuous, imperious Captaine; violēt in inua­sion, tyrannous in obsession: a rampant Lyon, that scornes either competition, or superiority.

The materiall circumstances concerning both Fort and Captaine, hold and holder, place and per­son, may be generally reduced to these three.

The vncleane Spirits
  • Egresse; forsa­king the Hold, wherein wee haue his
    • Vnroosting: wher­in obserue thePersongoing out
      Measure of
    • Vnresting, or dis­conteut, which appeares in his
      • Trauell. He Walkes.
      • Tryall. In dry places.
      • Trouble. Seeking rest.
      • Euent. Findeth none.
  • Regresse; stri­uing for a re­entry into ye he lost; consi­der'd
    • Intentiuely; wher­inare regardable his
      • Resolution. I will.
      • Revolution. Returne.
      • Descript. of his seat. House
      • Affection to the same place,
      • My house, whēce I came out.
    • Inventiuely. For hee findeth in it
      • Clearnesse. It is empty.
      • Cleannesse. Swept.
      • Trimnesse. Garnished.
  • Ingresse; which consists in his fortifying the Hold; manife­sted by his
    • Associates; for he encreaseth his troopes, who are describd by their
      • Nature. Spirits.
      • Number. Seven.
      • Measure of Malice, more Wicked.
    • Assault; to the re­possessing of the place; testifyed by their
      • Invasion. They enter.
      • Inhabitation. Dwell.
      • Cohabitation. They dwell there together.

[Page 9] The Conclusion and Application shut vp all. 1. The Conclusion: The last state of that man is worse then the first. 2. The Application: Euen so shal it bee also vnto this wicked generation. You see, I haue ventured on a long iourney; and haue but a short time allowed me to go it. My obseruations in my trauell shal be the shorter, and I hope not the lesse sound. So the breuity shall make some amends for the number.

I am to begin with the vnclean spirits departure. When the vncleane spirit is gone out of a man. It is wel that he is gone, if he would neuer returne. Valedi­camus in adagio: Si sat procul, sat bene. Let vs speede him hence with the Prouerbe: Far enough, & good enough. Let not such a guest come, till he bee sent for. But alas! he will neuer be farre enough off: no not euen now, whiles God is sowing the seede of Life, will this Enemy forbeare to sowe tares. Hee runnes about the seats, like a Pick-purse; and if he sees a rouing eye, hee presents obiects of Lust: if a drowsy head, he rockes him asleep, and giues him a nappe, iust the length of the Sermon: if he spies a Couetous man, he transports his soul to his coun­ting-house; and leaues nothing before the Prea­cher, but a mind-lesse trunke.

Well; gone he is out of this Man; and we must therein consider 2. things. 1. His vnroosting. 2. His vnresting. In his vnroosting or departure, wee haue iustly obseruable these 3 circumstances. 1. The Per­son. 2. The Maner 3. The Measure of his Going out.

The Person

Is described according to his Nature. Condition, He is by [Page 10] Nature a Spirit, by Condition or quality, vncleane.

1. By Nature

He is a Spirit. I will not trouble you with the di­uerse acception of this word, Spirit. There is a Di­uine, Humane, Angelical, Diabolical Spirit: yet are not these all. Let euery thing that hath breath, praise the Lord: that is, that hath a Spirit. It is obserued, Psal. las [...]last v that when this Article, The, is prefixed to Spirite; and no attribute subioyned, that may denominate or distinguish it; it is meant of the third Person in Rom. 8, 26. Trinity, the holy Ghost. Rom. 8. The Spirite helpeth our infirmities, &c. So Ierom notes on the fourth of Mat. 4. Mathew. ver. 1. Then was Iesus led vp of the Spirit in­to the Wildernesse, to be tempted of the Deuill. Heere the adiunct giues sufficient distinction. As 1. Sam. 16. The Spirit of the Lord departed from Saul, and an 1 Sam. 16, 14. euil spirit from the Lord troubled him. This was an euill and vncleane spirit.

This makes against the Sadduces & Atheists, that Actes 23, 8. deny the subsistence of spirits; or imagine them to be onely qualities of the mind: affirming, that good Angels are but good motions, and bad Angels no­thing else but bad motions. They may as well call the winde but imaginarium quiddam, sickenesse but a phantasie, and death it selfe but a meere conceit. They shall finde, that there are spirites created for vengeance, and in the day of theyr wrath, when God shall bid them strike, they wil lay on sure strokes; es­sentiall and subsisting natures. Hell-fire is no fable; Deuils are not nominals, but reals; not imaginarie qualities, but afflicting spirites: heere the tempters to sinne, heereafter the tormenters for sinne. Qui [Page 11] non credent, sentient. They that will not beleeue Gods wordes, shall feele their wounds. The Deuill hath a speciall Medicine for Atheysme.

2. By Quality

He is Vncleane; and that in regard of his
  • Condition.
  • Perdition.

Condition or property in himselfe: Perdition, which he doth worke vpon others; for hee labours to in­fect man, that he may make him, both in wicked­nesse, and wretchednesse, like himselfe.

1. Vncleane, in respect of his owne Condition. The Deuill was by creation good. God made him an Angel of light; he made himselfe an Angel of dark­nesse. Gen. 1. 31. God saw euery thing that he had made: and be­hold, it was very good. If euery parcel of the Crea­tors workmanship was perfect; without denial those Angels which once stood before his face, and atten­ded the hests of the Lord of hosts, were principally perfect. Therefore the deuill, as he is a creature, is good: according to S. Augustine. Ipsius Diaboli na­tura, De Ciuit. Dei. lib. 19. cap. 13. in quantum natura est, non est mala. The nature of the deuill, insomuch as it is a nature, is not euill. But Iohn. 8. When he speaketh a lye, he speaketh of his Iohn 8, 14. owne. He deriued his nature from God, but the de­priuation of it from himselfe. He was good by ge­neration, is euill by degeneration. In that he is E­uill, or Deuill, he may thanke himfelfe for it. A Spi­rit of Gods, vncleane of his owne making. Quòd spiritus, a Deo est: quòd impurus, a seipso.

2. Vncleane, by his operation and effects.

His labour & delight is to make man as vnclean, as himselfe. He striues to make Iudas his heart foule [Page 12] with couetousnesse, Absalons with treason, Gehesis with bribes, Cains with murder, Ieroboams with Ido­latry, nay euen Dauids with adultery. God is Pu­rity: and Blessed are the pure in heart: for they shal see Math. 5. 8. God. But a soule soyld and foyld with lust, drun­kennes, swearing, hypocrisie, auarice, is an vncleane habitacle for an vncleane spirit: a fowle euill, for a fowle deuill. Euery sinne is vncleane; but there is one sin called vncleannes: as if it were more imme­diatly deriued from the Deuill, and more naturally pleasing him. Heereby God is robbed of that he bought with so deare a price, & the member of Christ 1 Cor. 6. 15. is made the member of an Harlot. It is continually ioyned with fornication, adultery, whore-hunting. E­phes. 5. 3. 5. Colos. 3. 5. Saint Paul reasons against this sin, by an argument drawne ab absurdo; to cou­ple that body to an Harlot, which should mystically be vnited to Christ. Not vnlike that of the Poet:

Humano capiti ceruicem iungere equinam. And Horat. howsoeuer this debauched age, with a monstrous impudence, will call it either no sinne, or peccadillo, a little sinne; yet it hath that power and effect, to make men as like to the Deuill, as an vncleane body may be to an vncleane spirit. Call it what you wil, blanch it with apologies, candy it with natures de­lights, parget it with concealments; vncleannes is vncleannes still, and like the Deuill. Vnlesse (as in the Legend of Saint Anthony; that when his Host set him a Toade on the table, and tolde him, it was Sedul. written in the Gospel, De omni quod tibi aponitur, co­medes: Thou shalt eat of such things as are set before thee: hee with the signe of the Crosse made it a Ca­pon [Page 13] ready roasted.) you can metamorphose Sa­tans poysons, Toades and Serpents, feculent and banefull sinnes, into nutrimentall vertues, wash the Black-mores skin white, and make leprosies faire and sound; the sinne of vncleannesse will make you like this vncleane spirit.

Let all this teach vs, not to hate the essence, but the workes of the Deuill. His nature, abstractiue­ly consider'd, is good; but as hee is wicked, and a prouoker to wickednesse, hate him. In regard of his excellent knowledge gather'd by long obserua­tion, and comprehension of the seminary vertues, he is called Daemon. 2. For his enuy, emnity, Satan. 3. For his command, Beelzebub. 4. For his power, the strong man. 5. Lastly, for his pollution, an vn­cleane spirit. Continually Deuil, because he striues continually to Doe euil. As these prauities shew themselues in him by domination, and denomina­tion, hate him. So doe all: so say all. An obstinate sinner returnes an honest reproofe, with I defie the Deuil: I will shielde my selfe from Satan as well as my admonisher: the foule fiend shall haue no po­wer ouer me. Yet still deafes himselfe to the cry of his owne Conscience, that hee may liue the more licentiously. But alasse! Satan is not such a babe to be outfaced with a word of defiance. He can beare a few invectiues, so hee may bee sure of the soule: like an Vsurer, that can endure to bee raild on, so his money comes trolling in. Let the foxe haue his prey, though with curses. But it is a la­mentable course to defie a Lyon, yet runne into his clutches. Be not vncleane, and be secure.

The manner. [...].

Is gone: which is rather a forme of speaking with vs, then a forme of his going out. Yet howsoe­uer a Spirit or man leaues the place of his former residence, whether willingly or on compulsion, when he is out, it is said of him, he is gone. Here then is offered to our consideration, the manner of the Deuils departure.

Satan goes not out of an inhabited hart willing­ly. Where they had locall and substantiall possessi­on, you read in the Gospell that Christ was sayde to cast them out. And among other places, most preg­nantly in the 11. of Luke ver. 14. to the iustification Luk. 11. 14. and clearing of this phrase, Iesus was casting out a Deuill, and it was dumbe. And when the Deuil was gone out, the dumbe spoke. Hee was gone out, he was cast out: the one expounds the other. So that this gone out, is rather a passiue then an actiue speach: he neuer went out with his good will: hee frets to be dislodg'd of his chamber. That Legion of de­uils in one poore Gadaren. Mark. 5. held it no lesse Mark 5. [...]. then a torment, to be be cast out of man. I adiure thee by God, that thou torment me not. And art thou come Math. 8. 29. hether to torment vs before the time? When the King of Heauen, and controller of Hell, cast the dumbe and deafe spirit out of the Childe of a belee­uing Father, Mark. 9. The spirit cryed, and rent him Mark. 9. [...]6. sore, and came out of him, and he was as one dead; in­somuch that many sayde, He is dead. As when a writ of eiection comes to a bad Tenant, that he sees he must out, he fires the house about his eares.

So long as he may foment our corrupt affecti­ons, [Page 15] and giue vs complacency and selfe-satisfaction in his vicious obedience; till he make vs not sub­iects but slaues, and rather Res then Personas, as the Lawyers speake; he giues to euery one a Dormi-se­curè. But when we begin to suspect his right, to try his title, and to go to law to cast him out, and to bustle against him: the sculking foxe is turn'd to an Oxe, and puts foorth his goring hornes of tyr­ranny.

When thou beginst to sue him, 1. Hee will plead prescription. Meum est, meum erit, quia me­um fuit. It is mine, it shall be mine, because it hath beene mine. Custome in sinne is a shrewd argu­ment against repentance. Turpius cijcitur, quám non admittitur hospes. A Guest is with better man­ners not admitted, then eiected. 2. If that wil not serue, he goes to't in plaine force. Hee doth not say as Iacob to Laban, These twenty yeares haue I ser­ued thee, &c. but these many yeares haue I com­manded thee; and dost thou now shake off my ser­uice? degenerate, rebell, and refuse allegiance? As Rabshaceh in the Embassage of Senacherib to Heze­kiah. Now on whom doest thou trust, that thou rebel­lest against me? Who shall deliuer thee out of my Esay 36. 5. hands? 3. If we answere with that threatned King; The Lord of Hoasts shall deliuer vs; at whose Name the Senacherib of infernall Babilon doth tremble: so that he must depart; hee will not go out without terror; but teare and afflict the heart, in the par­ting and desertion of our old delights.

Hence we may inferre, that there is a power su­perior to Sathan, that must expell him, or hee will [Page 16] not depart. The vncircumcised Philistine insults, till Dauid come. The strong man armed keepes his Luke. 11. 21. Pallace, and his goods in peace: Luke. 11. vntill the stronger man, euen the strength of Israel comes a­gainst him. It is he that is able to plucke out Sa­tan by head and shoulders. This is he alone, that can helpe eyther the corporally or spiritually posses­sed.

The Kings of England and France (as if it were a marke and impression of diuine power in them) doe cure a disease by touch. And I haue read it reported (though but reported) that the Kings of Spayne helpe demoniacke & possessed persons. These are but coroporall cures. The Pope challengeth a faculty to cure spirituall impotencies, leprosies, & possessions. Alasse! it is not in his power, though in his pride, and super arrogant glory. Indeed when our anguished soules haue bathed themselues in the riuer of Iordan, (An Angel of mercy hauing stirr'd the waters) in our penitentiall teares, in our Sauiours bloud, on the Crosse, in the Sacrament: it is all, if the Pope (and yet not hee more then the meanest Minister, did hee not monopolize mens sinnes by reseruations) may pronounce, who is dispossessed of the power of Satan, who not. But to cast out the Deuils pregnant, and regnant tyranny, whether sub­stantial or spiritual; to rescue a miserable man out of the inchanted wals of Babilon; to set the foote of a weake Christian on the necke of that Leuiathan, to giue him insultation and triumph ouer Aspes, Lyons Dragons; is the singular and incommunicable work of God.

[Page 17] Christ throwes Satan out per ictum per dictum, by his Word, by his Sword: the power and operation of his Spirit in the Preaching of the Gospell. Hee breakes his head, He breakes his necke with a Scrip­tum est. Hence, The weapons of our warfare are not carnal, but mighty through God to the pulling downe of 2 Cor. 10. 4. 5 strong holds: casting downe euery high thing, that ex­a [...]teth it se [...]fe against the knowledge of God, &c. Were his Hold stronger then the seauen-fold walles of Ba­bilon, and his exaltation as high, as euer the imagi­nation of Nebuchadnezzer mounted his owne worth: this shall batter and bring him downe. The Esay. 14. Word casts him out, the Sacraments hold him out: that driues him forth, and these keepe him from cō ­ming in.

The Measure.

It must necessarily and punctually be examin'd how this vncleane spirit may bee said to bee cast out. This two wayes, in regard of the two sorts of per­sons out of whom hee is cast. Hee is so throwne out of the Godly, as neuer to returne in againe: so out of the Wicked, that indeed hee remaines in still. Consider we then, in what measure the Deuil depar­teth out of this Apostate. Let vs diuide this into 6. circumstances, and the Quotient will giue vs the summe of our desires.

1. Satan is so farre gone out, as the mind is enlight­ned. This the Apostle grants incident to an Apo­state. Hebr. 6. That he may be enlightned, taste of Hebr. 6. 4, the heauenly guift, be made partaker of the Holy Ghost, taste of the good worde of God, and the powers of the world to come, yet fall away, neuer to be renewed againe [Page 18] by repentance. This is that Diuines call Historica fides; a floting notion in the braine, a general tran­sient apprehension of Gods reuealed truth: which shewes it selfe in a dexterity of wit, and volubility of speech: a fire in the braine, not able to warme the heart. It hath power to informe their iudge­ments, not to reforme their liues.

Now so farre as this illumination, swimming, nimble, and discursiue knowledge is let in; so farre is Satan said to be cast out. There is, saith Solomon, Eccle. 1. 18. 1. Cor. 8. 1. Scientia contristans: and saith Paul, Scientia conflans. There is a knowledge that maketh sorrowfull, that maketh proud. God in all knowledge regards not so much the quantity, as the substance. There may be more light in a Reprobate, then in a sanctified soule, but not so good light. I speake not to vili­fie knowledge, but to rectifie it. Otherwise, you know, the greater punishment belongs to him, that knowes Go as will, and doth it not. Oftentimes the more shallow in knowledge, the more bungerly in wickednesse: when a quicke and sharpe witte with­out grace, is like a head-strong Horse without a bridle. Neyther is this Knowledge in a Reprobate gratia vana, sed euanescens: not a vaine, but a vani­shing grace. They walke in the light. Ioh. 12. They reioyce of the light. Ioh. 5. Yet is not the light in Iohn 12. 35. Iohn. 5. 35. Mal. 4. 2. Esay. 60. 20. them. They haue not the Sunne of righteousnesse risen in their hearts. Mala. 4. For this Sunne can ne­uer set. Bona non benè nouit.

2. Satan is so farre gone out of the wicked, as they haue admitted some probable beginnings of conuersion. This is but a flash of hypocrisie, no [Page 19] true heate of zeale. When the most flinty heart shall be hit against the steele of Gods iudgements, it will strike fire: but those sparkles are too weake to kindle the true warmth of grace; the fewell is so greene, the affections so vicious, whereon it works. Peccaui was Dauids voyce after his sinfull Arithme­ticke: Iudas his voyce after his abhorred treason. Vox eadem, non poenitentia: talis sonus, non sinus. The same voyce or sound, not the same heart or peni­tence. Esau wept hauing lost the blessing: Peter wept hauing denyed his Mayster: nether wept with­out bitternesse. Similes lachrymae, non animae. The like teares, not the like Consciences. Iron and steele heat in the fire, are plyable to the fashioning ham­mer: let them be colde, and they resume their for­mer hardnesse. The heat of a suddaine iudgement, striking (like thunder) the companion of thy side; a secret wipe of the Sword of the Spirit, diuiding the marrow and the bones, in an effectuall Sermon; a stitch in the flesh like the messenger of death; may a little thaw and melt the hard mettal of an vngod­ly heart. But let the fire cease, and giue him leaue to be cold againe, and he becomes harder then e­uer before. Nil facilè quamuis non tueare, perit.

3. Satan is so farre said to be gone out, as he lyes hidden, like mudde and slime vnder a thicke snow. The Deuill may bee within the grate, though hee thrust not out his apparant hornes. Or say, he be walked abroad, yet he returnes home at night: and in the meane time, like a mistrustfull Churle, lockes the doore after him; sparres vp the heart with secu­rity, that his treasure be not stolne. Thus as a snaile, [Page 20] he gathers vppe himselfe into his shell and house of the heart, when he feares discouery, and puts not forth his hornes. Sometimes he playes not in the Sunne actually, but borroughes deepe in the affec­tions. The foxe keepes his den close, when he knowes that Gods hunts-men bee abroad to seeke him. He knowes that oftentimes armis pollentior astus, his fraud is beyond his force: that he is pesti­lentior arte quàm marte: that hee poysons more mortally melle quàm felle: that he may doe as much hurt in a maske of white, as in his owne blacke habit: that he may spoyle more Lambes in a Sheepe-skin, then appearing as a wolfe. He is content to yeeld to a shew of holinesse, that he may worke the more mischiefe. It is sufficient for him if he may, though (not turbare yet turpare) not disquiet, yet dishonest the soule of man. Now so farre as this touch of religion enters, is this vncleane Spirit saide gone out.

4. Satan may be saide cast out, in the opinion of the party, in whom he resides. Euery one pre­sumes, there is no Deuill within him. The proud hath no Lucifer, the Couetous no Mammon, the Ido­later no Melchom, the Adulterer no vncleane spirit. Let me catechise thee. I did promise in my Baptisme, to for sake the Deuill. VVhat? doest thou stay there? Nay: and al his works. Alasse! bee not so supine and careles. Vbi opera, ibi operans. VVhere the works are, there is the worke-maister. Thou art asleepe Samp­son, whiles these Philistins are vpon thee, are within thee. The ague is not gone, though the fit be ouer. Whilst thou slūbrest in thy waftage, the vessell goes on stil. Satan is not out, though thou conceitest him [Page 21] gone: and so as it is in our phrase, he is gone in conceit.

5. This vncleane spirit may seeme gone in the opinion of the Church. Sometime the Deuill is gone from a man in his owne iudgement, not the worlds: sometimes in the worlds iudgement, not his owne. The Church had a good estimation of Iudas, as conformable to the outward duties of o­bedience, and the rather because Christ trusted him with the stewardship: but God and his owne consci­ence knew him a theefe. The Deuill wil not alwayes be hunted by the sent, or followed by the print of his steps. The world shall not euer haue him in pal­pable view and full cry; by reason of his notorious and grosse impieties. If he can but now and then shoot in an instigation to some wickednes, it serues his turn. He doth not euery day sally out of his fort, and charge his enemies in the face; but watcheth opportunity, when his excursions may do most mis­chiefe. The Deuil may be within, though hee stand not at doore to be seene.

6. Lastly Satan is said so far to be gone out, as there is an interruption in the soueraignty of sinne for a season. The flouds of iniquity are not so [...]iolent, as if they were kept within the dam by shutting down the sluce. The Dromedary, the vngodly, runs not so madly, whiles that infernall rider forbeares their sides with his spurre.

As he is said to come in, when he was in before: because there commeth in a more forcible & stron­ger illusion of Satan, thē the hart erst suffred. Lu. 22. It is said, that Satā entred into Iudas before the Pass­ouer: Luk. 22. 3. yet we cannot thinke that Gods Spirit was in [Page 22] him before: but onely now a greater power of Sa­tan got in; that like a ripe tumour would bee no longer hid within the thinne skinne of hypocrisie. Corruption now gets eruption, and the rancorous vlcer of wickednesse bursts forth.

So of the contrary, Satan is said to go out, when he stil holds in; but like a bird in the net, that hangs by one claw. Nero is still in Rome, though he re­mittes taxations, and forbeares massacres for a sea­son. The loue of drunkennesse may be in the heart, though there be a day when the Tauerne is auoy­ded. Be the Adulterer asleepe, he is an adulterer still. What maister so cruell, but sometimes lets his slaue rest? Certa quiescendi tempor a fata dabunt. The Deuill is not continually impelling or com­pelling his seruants to publicke and notorious ini­quities. Sometimes he supends his tyranny, and sits close in the heart, banketting on the lusts which he findes there, and sends not abroad for new cates. The tempestuous wind eftsoone lyes still: the most robustious and malignant force of wickednes bates of the vsuall violence, and breaks not forth into the same shew of malice without some intermission. So farre as this suspense, remission, and interrupti­on of sinne extends, so farre is Satan said to be gone out.

You see the Measure. Onely giue mee leaue, to set you downe two short rules, as two reflecting perspectiues; wherein you may behold, whether this vncleane spirit be truely, or hypocritically cast out of your hearts.

1. So farre is Sathan cast out, as sinne is cast out. [Page 23] The tenure, whereby Satan holds any Lorshippe in the heart, is sinne: He that would ouerthrow his title, must labour an eiection of wickednesse. Piety in the heart, purity in the life, are true testimonies of the Deuils exile. Satan fights against vs with 2. weapons. 1. That he found in vs. 2. That he brings vpon vs. That he found in vs, is flesh and bloud: that he brings vpon vs, is death. By this latter he could not haue hurt vs, except wee had giuen him the former: and so reach'd him a weapon to pierce our owne hearts. In what measure sinne rules or is ruled: Satan is held in or eiected.

2. The discontinuing of some sinnes, and retai­ning others giues no comfort or argument of Sa­tans departure. If he be truely gone, there comes in his place a perfect detestation, and resolute op­position against all sinne. It is in vaine to cast out Satan by auoiding auarice, when thou letst him in by a wastfull prodigality: to admit him by hypo­crisie, whom thou throwest out by profanesse. This is to put the Deuill out at the porch, and let him in againe at the posterne. But one Rimmon is too much for Naaman, one Delilah for Sampson, one He­rodias for Herod: one exorbitant delight reserued, resolued, persisted in, is enough for Satan, too much for the sinner.

I say not, leaue all sinne, but loue no sinne. How impossible is the former, the latter how necessary! It is the content and complacency in sinne, that holds in the Deuill. What is it for a rich man to brag he is no theefe? or a begger to cleare himselfe from bribery? or for an olde man to forbeare the [Page 24] Stewes? or for a credulous Papist, that thinkes to deserue heauen by workes, to adde a mite to an Hospitall? but whiles hee powres a little ointment on Christs feete by charity, by opinion of merit he throwes the boxe at his head. What is it to ab­staine from those sinnes, whereunto thou art not tempted? But repentance renounceth all dead workes: and obedience striues to walke in all Gods wayes. In omnibus sine exceptione, etsi non in om­nibus cum impletione. None of all must be excepted, though none of all fulfilled. If the Deuill be truely cast out, there is a full resoution in the heart against all manner of sinne.

Thus much of his vnroosting or throwing out: for his vnresting, perplexednes, and discontent, ob­serue in it foure circumstances. His Trauell, Tryal, Trouble, Euent. 1. For his trauell, he walkes. 2. For his tryall, in dry places. 3. For his trouble, hee seekes rest. 4. For the euent, he findeth none.

Trauell. He walkes.

The Deuill is no idle spirit, but a walker; a va­grant, runnagate walker, like Caine, that cannot rest in a place. I haue heard of Trauellers, that haue seene many parts of the world; but neuer any per­petuall Peripateticke, or vniuersall walker, but Satan: who hath trauell'd all coasts & corners of the earth; and would of heauen too, if he might bee admit­ted. He is not like S. Georges statue, euer on horse­backe, and neuer riding: but as if he were Knight Martiall of the whole world, he is euer walking. His motion is circular, and his vnwearied steppes know [Page 25] no rest: he hath a large and endlesse circuite. His walke is a siege, that goes about the Fort, to finde the weakest place, and easiest for battery. Hee wal­keth about, as a roaring Lyon, seeking whom he may de­uoure. 1. Pet. 5, 8. As in other things he is a Serpent; so espe­cially in his walkes; for his whole course is serpen­tine. All his walkes are after, against, about man. His walkes are the Circumference, and Man the Center. The motiue cause, and maine intention of his iourney, is to win man.

A strange Pilgrime, that makes not an ende of his iourney, till there be an end of Time. He hath beene in heauen, in Paradise, in the earth, in the sea, and in hell, & yet hath not done walking. Some there are, that will go frō Rome to England, to make Proselytes: but the Deuill will go from one end of the world to the other, and walk from Pole to Pole, til he hath put a girdle about the loyns of the earth; to make a man the childe of hell, like himselfe. And in all his trauel, like fame, and a mutinous rebell, vires acquirit eundo, he still enlargeth his owne Di­tion. It was a true answere that the father of lyes made to Truth it selfe. Iob. 2. I come from going to and fro in the earth, and from walking vp and downe Iob. 2. 2. in it.

Hee walkes any way, to spill any man, by any meanes. Hee is at hand to Saul, he meets Iudas in Forsan crit. mi­nimè quo credit gurgite p [...]s. the face, and he backes Peter. He walkes like an er­rant Post betweene the Adulterer and his Harlot: betweene the proud Gallant and his Parasite: be­tweene the ambitions & his Intelligencer: between the Vsurer and the Broker: betweene the Theefe [Page 26] and receiuer: betweene the greedy Aduocate and the contentious Client: betweene the sacrilegious Patron & the Simoniacal Priest: betwixt the Innes and the Hall: betwixt the Exchange and the ware­house.

Where can a man bestow himselfe, that the de­uill cannot walke to him? Art thou in thy priuate Chamber? There can Satan finde thee; as hee did Eue in Paradise, Christ in the Desert. If in any place; he hath there most power and opportunity. Two are better then one. For if either fall, or bee preuailed Eccle. 4. 9. against, the other will lift vp, or rescue him. But Va soli. Woe to him that is alone: for if hee miscarry, there is none to helpe him. The melancholy man, that loues to be sequestred from society, and liues an Hermitical, solitary life, is most exposed to Sa­tans assaultes. Company is good; especially if the companions be good: as being a meanes to hinder Satan from so violent working vpon our affections. The Philosophers were wont to say: He that liued a­lone, was either a God, or a Deuil. Yet solitarinesse is not so euill, as euill company. It is better to bustle with one Deuill in a close chamber, then with ma­ny Deuils in a riotous Tauerne.

Art thou in the Court? Satan walkes thither too: and will fit Rehoboam with flatterers, Ahab with ly­er, Ad multas [...]upa tendit oues. prae­detur vt vnam. Pharaoh with Sorcerers, Belshazzer with cups, Solomon with Concubines. Art thou in the Mar­ket? He is ready with oathes, with cozenages. Nay; art thou in the Temple? Thither hee dares trauel too: and peruert the eyes with shewes, the eares with sounds, the thoughts with fancies, the senses [Page 27] with sleepe. Wheresoeuer, whensoeuer, howsoe­uer thou art busied, he walkes to thee with his tēp­tations: and like a nimble, voluble shop-keeper in­terrupts with a what lacke you? He hath a ship ready for Ionas, a witch for Saul, a wedge for Achan, a rope for Iudas. A booty stands ready for the theefe, a pawne for the broker, a morgage for the merchant, a monopolie for the Courtier, an harlot for the a­dulterer.

As hee walkes through the streetes, there hee throwes a short measure, a false ballance into a Trades-mans shoppe. Hee steppes into a drinking house, and kindles a quarrell. Hee shoulders to the barre, and pops in a forged euidence, a counterfeit seale. He dares enter the schooles, and commence schismes and contentions: nay, climbe vp into the pulp it, and broach sects and diuisions. He trauels no ground, but like a stinking fogge, or a dying op­pressor, he leaues an ill sent behind him. This is he that makes men serue God percunctorily, perfunc­torily: to go slowly to it, to sit idlely at it.

Whither, where can we walke, and not behold Satans walkes: and see the prints of his feet as plain, as if his steps were set in snow, or like the Priestes of Bel, in ashes: that we may say, the deuill hath been here? He that shall trauell the lower Prouinces, and in some parts thereof see the Cities ruinated, habi­tations spoyled, forts battered, Temples demoli­shed, fieldes vntilled: will say, Sure the enemy hath beene here. Hee that with obseruing and weeping eyes beholdes, not our Temples, but the piety in them dissolued; not our Citties, but the Citizens [Page 28] peruerted; not our houses, but their inhabitāts de­faced with iniquity; not our fields, but our hearts lying vntilled: our Lawyers turn'd truth defrauders, our Citizens vsurers, our Landlords oppressors, our Gentlemen rioters, our Patrons Simonists; would surely say, this is Satans walke: the deuill hath beene here. Let this fasten on our soules 2. instruc­tions.

1 To keepe out of Satans walkes. Though he vi­siteth all places, and his inquisition be stricter then the Spanish. (for that catches none but Protestants, the Papists scape) yet hee frequenteth some more then other. Perhaps he may finde thee in the Tem­ple, as he tooke Iudas at the Communion: but carry a faithfull and vpright heart, and then though hee walkes thither to thee, he shall walke to hell without thee. When thou art for company, chuse the best: if they mourne, mourne with them: if they be mer­ry, refuse not mirth with them; so it bee honest, ad societatem, not ad satietatem. VVhen thou art alone, reade, pray, meditate; that either God may talke to thee, or thou to God. So with Scipio, thou shalt be least alone, when most alone. The guard of Angels shall be about thee; and the fellowshippe of the Holy Ghost within thee: and let Satan wa [...]ke whither hee will, thou art (like Enoch) walking with God. Gen. 5. 24.

2 Since Satan is so walking and busie a spirit, let this teach vs not to be idle. Indeed, be not too bu­sie in other mens matters: nor too lazie in thine owne. Shall wee knowe, that the enemy walkes, waites, watches to destroy vs; and shall wee not looke to our selues? Hee sowes tares in the fielde [Page 29] of our hearts, whilest we sleepe: let vs awake, and plucke them vp, lest they choake the good seede of our graces. It is not allowed vs to sit still: we must be walking. Eye to thy seeing, eare to thy hearing, hand to thy working, foote to thy walking. Vp, and 1. Kings 19, 7. eate, Elias, arise O Christian, thou hast sit too long, hauing so great a iourney to go. The Seruants in the Law were commaunded to eate the Passeouer Exod. 12, 11. with their shooes on: and Saint Paul chargeth the Sonnes in the Gospell (perhaps not without some Ephes. 6, 15. allusion to that) to stand with their feete shod vvith the preparation of the Gospel of peace. When a man is standing, it is saide, he will bee walking. Astro­nomers haue numbred the miles twixt earth & Hea­uen, as if they had climbed vp thither by Ladders, to be 900. thousand. But without doubt Christia­nity is a great iourney: & he that considers the way and distance betwixt mortalitie and immortality, corruption and glory, must needes conclude, it is high time to be walking. Vita breuis, ars longa. Life is short, and this skill not soone learnt. We cannot begin this iourny too early: we haue sitten too lōg; it is full time, we were trauelling [...]. Otherwise a wal­king Diuel shall condemne a slothful Man.

Tryal. Through dry places.

The discontented Deuill cast out of man, seekes about for a new lodging; and findes all places dry, he esteemes euerie place, but in Mans heart, [...]irke­some and vnpleasant, as a dry, barren, and hea­thy Wildernesse. Now, as when a man hath long liued in a fertile Valley, abounding: with delightful fruites, & necessary comforts; the grounds standing [Page 30] thicke with corne, & a pleasant riuer running along, to glad his heart with a welcome moysture: it can­not be other, then a diseasing, displeasing change, to be banished into a mountanous desert, wher the scorching Sunne burnes vp the grasse, and withers the fruite; or the vnhindred force of the wind finds a bleake obiect to worke vpon; where the veines of bloud, the springs of water rise not, runne not, to madefie the earth, and cherish her plants. Such is Satans case and cause of perplexity. The wicked heart was his delighted Orchyard, where the fruites of disobedience, oaths, lyes, blasphemies, oppres­sions, coussenages, contentions; drunken, proud, couetous actions and habites made him fat. For as God hath his Vineyard, the Deuill hath his Orch­yard. The fruites that God expects and delights to gather, are the good grapes of obedience. Sa­tans desire is wicked and wretched effects. These he eyther found ready, or made ready in the heart of man. Whence displaced, sedibus, aedibus, he is mad for anger, and accounts all places dry.

He finds no rest in dry places. Perhaps the Deuill loues the low Countries, and wet ground. In a mo­derate, temperate, dry braine, he findes no footing: but in the soule of the swilling drunkard, as a foggy and fenny ground, hee obtaines some residence. Abstemious moderation, and temperate satisfacti­on of nature is too dry a place, for so hot a spirit as hell fire hath made him, to quench his malicious thirst: but in those that are filled with wine, & strong drinkes, suauiter, molliter acquiescit. VVhen the Son of God threw a Legion out of one poore man, Marke 5, 12. [Page 31] they beg earnestly to bee allowed entrance into the Swine. Of all creatures voyde of reason, it is obserued of those, that they will swill till they swel, drinke till they burst. If Circe's Cup (or if you wil, the Vintners, the Victuallers) hath transformed man into a drunken hogge, this is a moist place that Satan affects. If the head be well tippled, he gets in; and makes the eyes wanton, the tongue blas­phemous, the hands ready to stabbe, the throate an open Sepulcher to deuoure.

I deny not, but Paul may meete his friend at the Market of Appium, and drinke with his friends Acts 18, 15. at the three Tauernes. Honest necessities must be releeued. And for this purpose were Tauernes first erected; for the necessary refection of trauellers & strangers. Neyther lawes diuine nor national con­demne their vse, but their abuse. Yet Ecclus. 26. A victualler shall not be freed from sinne. You will say it is Apocryphall; and I feare, a man of that pro­fession Ecclus. 26, 30 is Apocryphall too; who will not sell riot for money; and winke at those, that fil their brains, to empty their purses. Wine is a good creature, to cheare mans heart: and Paul allowes it to Timothy for his stomackes sake. But those that drinke wine, not to helpe the stomacke, but to surfeit it; not for wholesome and medicinall respects, but with ine­briatiue delight, or on some victorious intent, to o­uerthrow the company: these are moyst places fit for Satan.

Trouble. Seeking rest.

But is he in any hope to find it? Doth he not carry his hell about him? Can hee get out of the [Page 32] curse and malediction of God? There is no rest to him passiuely, actiuely. 1. Passiuely; the vnap­peased anger of Almighty God persecutes him, & denyes him rest. 2. Actiuely; he giues himselfe no rest in tempting and tormenting man. God per­secutes him: he persecutes man. Thus through a voluntary and enforced motion, et volenter, et vi­olenter, he seekes rest, but he finds none.

The Deuils malice to mankind is so great, that he cannot rest without their ruine. He begun with the first Parents, and will not end but with the end of the world; til he hath tempted, or at least attemp­ted the last man, that euer their generations shall produce. Hereon it is noted, that the Angels sin­ning were neuer restored, because they offended without temptation, meerely of malice, being cre­ated pure and excellent spirits. But man fel from God, and was againe redeemed to God, because he was seduced of another. Quantò fragilior in natu­ra, tantò facilior ad veniam. The weaker in nature, Albin. and so more apt to fall; the more easie to bee lifted vp againe. But the Deuill fell so fully, so fowly, being sole actor in his owne fault, sole author in his owne fall, that he is neuer to be restored: so neuer obtaines rest. Yet he imagines to himselfe a kind of rest, when he is quietly possessed of mans heart. As a malicious man acquiescit vindict is: so when the Deuill hath wrought mans woe, and brought him to hell, it is a rest vnto him. But his rest is mans vnrest: his melody our malady. His blustring tem­pest is not laid, till he hath split the vessell our Bo­dy; and drowned the Passenger, our Soule.

[Page 33] His first and chiefe aime is to destroy the soule and to deface that more excellent part of man, that is nearer to the character and diuine impression of Gods image. If the soule be comming, he is sure the body will follow. 2. If hee cannot reach the spirit, then haue at the flesh. Let Ioseph looke for the stockes, Peter for the layle, Dauid for exile, Iob for botches. 3. If the restraining power of heauen interdicts him the body, then he sets vpon the estate: like Iosephs mistrisse, that missing the person, cat­cheth the garment: or the sauage Beare, which pre­uented of the bloud and bones, falles a tearing the cloathes, that fell from them. The birds of the ayre, fishes of the sea, beasts of the earth shall pay for it. Euery thing, which belongs to mans health and comfort, shall feele his tyranny. If Iobs per­son be forbidden the extent of his malice, yet hee will haue a fling at his Oxen, Asses, Sheepe, Camels. Iob 1. Mar. 5. 10. 12. VVhen that Legion must leaue the Possessed, they begge (not to be sent away out of the Country) but to be admitted into the Herde. The Inhabitants are freed, then woe to their swine. Rather hogges then nothing. He will play at small game, rather then sitte out. As that bloudy Tyrant banished from extending his cruelty to men, must be still a killing, though (it be) but wormes. He seeketh rest.

Euent or successe. But he findeth none.

So soone as euer this vncleane spirit is throwne out of man, that he begins to serue God, Satan ra­geth worse then euer: and till he can ouerthrow the beginnings of grace in vs with a second peruersion, [Page 34] he findes no rest. VVe cannot so soone please God, but we displease the Deuill. Whiles Paul was a Pharise, no man in greater credite: but become a professor and Preacher of the Gospell, none more exposed to dangers and contumelies. If we (doe but) looke toward Ierusalem; as Christ, because his face was as though he would go to Ierusalem, might not be Luk 9, 53. receiued of the Samaritans: or if wee purpose to hea­uen, as Pau [...] to Thessalonica, Satan will offer to hin­der 1. Thess. 2. 18. Luk [...]. 22. 31. our passe. The Deuil desires to winnow Peter, not Iudas. The more faithfull seruants of God we be, the more doth Satan bruise vs with the flaile, or grate vs with the fanne.

The theefe doth not breake into an empty cot­tage, but into some furnishd house, or full Granar; where the fatnesse of the booty is a fitnesse to his desires. This vncleane. spirit findes no rest in an A­theist, Vsurer, Drunkard, Swearer, &c. He knowes, a canker hath ouer-runne their consciences alrea­dy: & that they are as sure, as temptation can make them. No Prince makes war with his owne trac­table subiects.

Gloria pugnantes vincere maior erit.
Ouid. Iudith. 11. 1.

Holofernes tels Iudith: Feare not in thine heart: for I neuer hurt any, that was willing to serue Nebuchado­nozer the King of all the earth. So the deuill; I ne­uer vse to harme any, that are content to serue me, the King of all the world. VVhat neede he tempt them that tempt themselues? The fowler shoots at birds that be wild, not at Doues and yard-fowls, [...] plagas nul­lo [...]us agen­t [...] cadit. Act. 8. 3. tame, and in his owne keeping.

Many stood by the fire, Act. 28. yet the Viper [Page 35] leapes vpon none of their hands, but Pauls. This viper of [...]ll labours to sting the best men: repro­bates he hath poysoned enough already. The dog barkes at strangers, not at domesticall seruants, or daily-visitant friends. This madde Cerberus bites not those that haue giuen him a soppe, their affec­tions and soules: but flyes at the throat of such on­ly, as deny him the fealty of loue and obedience, and abandon his regiment. Whiles the Israe ites were in Egypt and Pharaoh had some seruice of thē, he doth but oppresse them with burdens, and such slauish impositions: but when they are departed from his territories, & haue extricated themselues from his bondage, he comes after them with fire & sword: and nothing but their bloud and death can appease him. Sweare, swagger, couet, couzen, dissemble, defraud, giue the deuill homage and al­legiance; and his tyranny will be content with the supportation of these burdens: but rebell, reuolt, re­nounce his soueraignty, and then nothing but fire and fury will flash from him: and, except in thy ru­ine, he finds no rest.

Thus much for the vncleane spirits vnroosting and vnresting; his relinquishing the Hold, and his demeanour after it; and therein generally for his Egresse. His Regresse is the next act of this Tra­gedy; his striuing for a re-entry in the Fort he hath lost. Which consists, 1. in his Inte [...]sien, what hee purposeth. 2. In the Inuention, what hee findeth. His Accesse and Successe is presented in these Scenes His Intention or proiect dwels vpon, 1. a [...]esolution. 2. a Reuolution. 3. a Description of his Scare. 4. Af­fection [Page 36] to the same house, whence he came out.

1. His Resolution. I will.

V [...]lo, est vox aut pertinacis, aut potent is; non petent is. I will, is the voyce, (not of a begger, but) eyther of one powerfull or peremptory. Good in the Al­mighty, sawcy in a subordinate power; without some reseruation, or exceptiō made to the supreme prouidence. Will you Satan! It is too bold, and presumptuous a voice. Aske leaue, Satan: for you are chain'd to your clogge, and cannot stirre, but limitata potestate. Behemoth is tyed in a teddar; and that tryumphant Lambe holds the roaring Lyon in an infrangible cord: and sayes to him, as to the sea; Here will I stay the insultation of thy proud waues. Iob. 38. 11. Will you know, what makes the deuill thus bold? A double confidence, 1. in his owne strength. 2. in mans weaknesse.

1. In his owne strength. Therefore he sayes not, Conabor reuerti, but reuertar; quasi nihil obstiterit. As if he had that power, which was prophesied of Cy­rus: that gates of brasse and barres of Iron should be broken open before him. Or as it is fained of the Esay. 45, 2. Pope in the yeare of Iubile, that he comes to the gate of S. Peters church in Rome, and there hauing knoc­ked with his siluer hammer, the gate presently fals downe before him. Perhaps he meanes to Hiero­glyphicke vnto vs, what wondrous engines siluer tooles are in Rome, and what strange feates they worke; till coelumsit vaenale Deus (que). And not on­ly to present the person of Peter, heauens Porter as they call him, and to manifest the liberty of Purga­tory-ghosts, giuen by vertue of Papal Indulgences.

[Page 37] This is the Deuils strength, whereof he is so con­fident; and it is helped by his Subtlety. His subtlety shewes it selfe in his temptations. Which to dis­couer is one speciall intention in all Sermons. Mine shall but cut of a lap of his garment. He tempts eyther

1. Inuisibly; by stirring secret motions, and in­ternall prouocations in the heart. So he wrought vpon Iudas by couetousnesse, vpon Simon Magus by ambition, vpon Esau by profanesse. Euery man is tempted, when he is drawne away of his owne lust, and Iam. 1, 14. entised. This is that operatiue possession, whereby the Prince of the power of the aire, now [...]worketh in the Eph. 2. 2. children of disobedience. Innumerable are these inui­sible subtleties.

2. Or visibly; by externall apparitions & shapes, presented to the bodies eye, eyther essentiall, or de­lusiue. This he doth 3. wayes.

1. By taking to himselfe an airy body, fashio­ning it to what forme he pleaseth. As the good An­gels did by Gods dispensation, according to the o­pinion of Diuines, when they did cate meate with A­braham. Gen. 18. 8. Thus he appeared to Saul in the shape of Samuel, 1 Sam. 28. The King said to the witch, What 1. Sam. 28, 14. forme is he of? and she said, An old man commeth vp, and he is couered with a Mantle. Which was a faig­ned proportion, that by Gods permission, Satan had taken to delude Saul. So it is said, that he often appeared in the dayes of Ignorance.

2. By entring into the corps of some dead body, making it speake and walke as he pleaseth: which is not denyed by Diuines, but the Deuill by Gods suf­ferance [Page 38] may do; but with two prouiso's. 1. This must be the body of a reprobate, that he assumes: for the godly sleepe in peace. Esay. 57. God giues him a Nolito tangeremeos, saepeviuos, semper moreuos. Esay. [...]7. 2. Touch not mine, either liuing, or dead. 2. If it be a reprobate corps, yet he can appeare in it no lon­ger, then naturally he can preserue it from corrup­ting. But that Satan can keepe a carkasse from pu­trifying, further then nature permits, it is generally and truely denyed. And euen these blacke shad­dowes, (blessed be God) in this Sun-shine of the Gospell, are abolished.

3. By entring into the body of some liuing thing. So the Deuils in the possessed, spake audibly, and Math. 8. gaue a loud acknowledgement of Christ. So Satan entred the body of a liuing Serpent, when he temp­ted Gen. 3. 1. 2. Cor. 11, 3. and seduced the woman. But of all shapes, which he assumeth, he hath best liking to the like­nes of man; and delights in a humane resemblance. Of all habites this best pleaseth him: in a kinde of affecting pride, thereby to be as like to God, as pos­sibly he may. This is Satans first presumption; a strongly-opinion'd trust in his owne strength.

2. In ma [...]s weakenesse; who, as he is neuer strong of himselfe, so at some times, and in some places weaker then other. And therefore like wise Cap­taines in Townes of garrison, he had need to forti­fie that place with most men and munition, with best spirituall armes and armour, where eyther the enemies Ordinance, his temptations haue made a breach; or we are naturally weakest. Our frailty giues the Deuill a presumptuous confidence of in­trusion. [Page 39] Hence he saith (not fortasse, but proul du­bio) I will returne. He thinkes we are too weake, to turne him away without his errand, when he comes with a picture of lust, a bag of gold, a staffe of office and promotion. When he saith to the auarous, I will make thee rich: to the tyrant, I wil make thee dreadfull: to the wanton, I will make thee merry: to the wastfull, I wil make thee beloued: to the idle, I will giue thee ease. Not onely Achan, Gehesi, Saul, and Iudas haue beene to weak for these encounters: but euen Noah, Lot, Dauid, Solomon, and Peter haue bowed at these tempests.

This he could not doe, but by working on our ready and inclinable affections. As a cunning arti­ficer, that can produce greater effects, vppon mat­ter conueniently disposed thereunto, then nature could haue done alone. When the Deuill and our corrupt flesh meet, they ingender a generation of sinnes. As his Sonnes the Magitians of Egypt could make liuing creatures, by applying and suggesting passiue things to actiue, which would neuer haue met but by their mediation. Or as the Statuary can make an Image, which the timber and axe could neuer haue effected without him. So the wicked would neuer produce such tetricall and horrible ef­fects, but by the Deuils adding his heate to theirs, and by a prodigious coupling of his instigation & their lusts.

Thus weake he thinks vs, and not seldome finds vs. The naturall man goes forth to fight with a mighty Gyant, in a monomachy or duell: the Se­cond he brings with him is the world: the naturall [Page 40] mans Second is the Flesh. He prepares to fight with a professed enemy, and calls out for his assistant, a priuate and close foe. He is weakely backd, that hath a traytor for his guard. To arme his presump­tion with pollicy, he seriously obserues, which way the current of euery mans humor runneth: know­ing by long experience, what will most easily draw men to sinne.

As physitians, when they would know the state of the sicke, and the nature of their disease, first en­quire Decubitum, the time of the Patients lying downe, and yeelding himselfe to his layre. But be­cause this obseruation holds not alike in al men, but some walke longer before they betake themselues to their bed, then others, therefore they more espe­cially reckon ab actionibus laesis, that is, when their appetite, digestion, and other faculties faild in the performance of their offices. And lastly. finding the course of Nature in the diseased, which way it worketh; accordingly minister their physicke, as that calls, Come and helpe me.

Such a course takes this malignant Physitian for the death of the soule; obseruing first when a de­light in any sinne cast vs downe: and then, when the faculties of our soules forbore their functions, in hungring after righteousnesse, or digesting the word of truth: and lastly, when hee hath found, which way our natural inclination is giuen, and the graine of our affections runs, he labours to helpe vs for­ward into the practicall custome of that wickednes. As a cunning Fisher, vsing that baite, which hee knowes most congruent to the nature and appetite [Page 41] of that fish he would strike. Thus hee vrgeth the Cholericke to anger: the Melancholy to distrust, de­spaire, and to lay violent hands on themselues: the Sanguine to immoderate mirth: the Phlegmaticke to drowsines in Christian offices; and to the deferring of obedience: assuring him, that it is time enough to repent, betwixt that and doomesday.

Since he is so bold with vs, what should we do, but be as bold with him? Iam. 4. Resist the Deuill, and he will flye from you. He is a Lyon to those that flye Iam 4. 7. him, a flye to those that stand him. Audaciùs insistit Bern. à tergo, quàm resistit in faciem. Take in thy hand the Sword of the Spirit: fling a Scriptum est at his head. Take vp some of Dauids stones out of Gods holy brooke, his holy booke, and slay that daring Philistine in the forehead. This is the weapon, wherewith our Sauiour Christ encountred and beat him. Let vs follow the same Captaine with the same armes. Let vs not feare. Malus miles, qui Impertorem ge­mens sequitur. He is a cowardly souldior, that fol­lowes his Generall groning. Thou goost not alone to this combate: Christ went before thee, goes with thee. How canst thou not march couragiously, cum Dux sit socius; when thy Captaine is thy com­panion! He hath taught vs this warre both by pre­cept and practise. Blessed be the Lord our strength, Psal. 144. 1. which teacheth our hands to warre, and our fingers to fight. Cuius munimur auxilio, mouemur exemplo. We are guided, we are guarded; by his presidency, by his precedency. So Augustine. Ideo tenta [...] est Aug in Psal 90 Christus, [...]e vincere [...]ur à tent [...]ore Christianus. Christ endured tentation, that tentation might not ouer­come [Page 42] Christians. He sayes no other to thee, then Ahimelech to his souldiors: What you haue seene me Iudg 9. 48. doe, make hast, and doe as I haue done. This is our strong comfort. For in that h [...] himselfe hath suffred and was tempted, hee is able to succour them that are tempted. Hebr. 1. 18.

2. His Reuolution. Returne.

The Deuill being neuer permitted to pry into Gods secret booke of Predestination: and so not knowing, who is elect, who reprobate; hopes still to returne into any house, whence he hath bin eiec­ted. And accordingly, in many, too many he pre­uailes. If Satan be totally throwne out, in vaine he expects returning; especially to get any domini­on in the lost fort. But we reade, that a man may know the truth, and yet forsake it: be enlightned, nay 2. Pet. 2. 21. He br. 6. 6. taste of the powers of the world to come: nay be saide (in some respects) sanctified, yet crucifie Christ again. Heb. 10. 26. To these will Satan returne, with as strong a power as euer.

Now he returnes, 1. eyther by vnright recei­uing of Gods blessings; like good wine put into a polluted or broken vessell. 2. or by vnreuerent vse of them; imagining themselues rather Dominos thē Dispersatores. 3. or by defiling them with hypo­crisie: so true gold is alchym'd ouer with a false so­phistication. 4. or by mixing them with lusts, and much-made of sinnes: and this permistion is like good meate put into a vicious stomacke: where there is a confusion of pure food and crudities, to the destruction, not conseruation of health.

Hence inferre. Though Satan be gone, yet ex­pect [Page 43] his [...]. He hath his Termes and Returnes, as well as vacations. And by this thou may i [...] iudge, whether this vncleane sprit be truely or bypocriti­cally cast out. If he doth not returne, he was ne­uer gone. If he striue not to come in, hee is in al­ready. A secure heart may suppose him expelled, that still lyes close in the house. If by perpetuall assaults he striues for entrance, then be sure, hee is tuely gone out. Euen his oppositions shall affoord thee comfort; his warre giue thee peace. And if he be gone, keepe him at staues end: seeing thou art rid of so ill a Tenant, let him neuer come in a­gaine.

3. The Description of his seate. Into my house.

Satan cals this reprobates heart, his House: and so it is. 1. not by creation: for so euery man is Gods house. 1. Cor. 3. Know ye not that ye are the Temple 1. Co. 3. 16. of God, and that the spirit of God dwelleth in you? 2. not by adaption. Cant. 5. Open to me, my Sister, &c. Cant. 5. 2. Reuel. 3. 20. sayth Christ. And Reuel. 3. 1st and at the doore and knocke, &c. But vpon our reiection of GOD, and Gods desertion of vs, the hart becomes satans house. For it is eyther a seate of sanctity, or a Cage of vn­cleane birdes: a chappell for Iesus, or a denne for de­uils: for where Christ is not by his pure spirit, Satan is by his foule spirit.

So the malicious heart is a house for the spirit of e [...]uy: the th [...]en for the spirit of ebriety: the proud for the spirit of pride: the vnehaste for the spirit of vncleannesse: the vsi [...]r for the spirit of Couetousnes. They may flatter themselues; Est Deus in [...], agi­tante calescimus [...]: that God is in them: but the [Page 44] inmate and residentiary of their hearts is that vn­cleane vulture. They may be rich in worldly wealth, and haue sumptuous houses, and faire parlours, like Eglon, but themselues are foule parlours for Satan. How lamentable is it, to see Owles and [...]ctes, Iim and Zijm, impiety, impenitency, and rebellion, dwelling in that mansion, which the Lord of Hosts built for himselfe.

Heu domus antiqua, quàm dispari dominar is do­mino! Oh ancient house, how ill art thou gouern'd where Couetousnesse is the Hall; for there is no roome for charity in her old place. Oppression the Kitchin, where the liues and liuings of poore men are dressed for rich mens tables: Pride is the Parlor, which is hung with ostentation and selfe-flattery. Wantonnesse is the Chamber, where concupiscence sits and hatcheth an innumerable brood of lustes. Malice is the Chimny, which euer smoaks, and some­times flames out reuenge. Security is the Bed, whereon Satan lull's himselfe: and Impenitency keepes the gate; that no admission be giuen to ad­monition; nor any thing let in to disquiet the De­uils house. Oh, the mercy of God! Shall we let in our enemies, and keepe out our friends? Must Satan be aduanced into Gods throne? Shall pride shut the doore against the Lord of all mercy and comfort; who yet hath promised to dwell in the humble and contrite soule? For shame let vs cast Satan out, & keepe him out. Though he flatter with the voyce of the Hiena at the doore, and giue blandiloquous proffers; yet

Ianuaf [...]llaci non sit apert [...] vir [...].

[Page 45] 4. His affection to the same place. Whence I came out.

Experienced delight sharpens desire; where­as vnknowne things are not cared for. This vncleane spirit remembers the softnesse and warmth of his old lodging: and therefore no maruell, if he co­nets to repossesse it. Because

1. He finds an easier and softer residence there, then in hell. He had rather be in any place, then his owne place: rather in hogges, then in the deepe. There he is tormented himselfe: here hee doth vexe and Luke 8. 31. tempt others.

2. Man is made after the Image of God: to whom since he finds, that his malice cannot extend, he la­bours to deface his Picture. Hence man beares the blowes, which are mean't at God.

3. Man is by Christ aduanced to that place, whence God disthroniz'd him. Now he cannot endure, that a humane creature should ascend to that heauen, whither himselfe (once an Angell) may not be admitted.

4. Hee is exasperated against man, by that curse inflicted on him for seducing man; that the seede of the Woman should breake his head: This ir­reconcilable enmity [...]nrageth and maddes him. CHRIST hee could not quell, haue at Christi­ans.

5. Lastly, the Deuill is proud still; and, though he be cast downe, is not humbled: though low, not [Page 46] lowly. He takes a pride in his kingdome, though it be but of darknes: and lones to haue many subiects to doe him homage. Since hee cannot be King in heauen, hee would commaund in hell. To enlarge his dominion, hee would, like Absolon, steale away the hearts of men, from king, Dauid of Israel, the Liege-lord of heauen and earth.

Hence he affects his old house: there hee is sure of good cheare and welcome: a fire of lust to warm him: a bed of vncleannesse to lodge him, and a ta­ble furnished with all manner of impieties to feast him. Better here, then walking in dry places; where wickednes is too barren to yeild fruits for his dyet; and oppositions too violent to giue him rest.

You perceiue now his Resolution, Reuolution, De­scription of his old seate, an affection to it: and in all these his Intention. His Inuention followes, and the successefull answerablenesse of all things to his de­sire. He comes, and hee findes preparation for his entertainment: consisting in Clearenes, Cleannesse, Trimnesse. Clearenes, it is empty. Cleannes, or hand­somnesse: it is swept. Trimnes, or adornation: it is garnished.

1 The Deuill shall not want roome when hee comes: there shall bee no in-mate in the house to molest him; but such as hee either left behinde, or sent before, vicious lusts. Which are indeede parts of himselfe; and therefore cannot be said to be so­dalitium. They are shadowes and resemblances of himselfe: which though he findes there, he reputes the house no lesse empty.

2 It is not enough to bee empty, and capable to [Page 47] receiue him: but it must be cleanly, and plausible to receiue him; swept. There must bee a cleare rid­dance of what soeuer may discontent him.

3 Nay all this preparation is too slender, as if some great Prince were expected, the house must be garnished: as it were hung with Tapestry & Ar­ras. There must not onely be emptinesse & hand­somnesse, but neatnesse. So then here is the proui­sion of the house to receiue him. 1. It is not trou­blesome, for it is empty. 2. It is not sl [...]tish, for it is swept. 3. It is not incurious, for it is garnished.

There is capacity, conueniency, curiosity. Which three circumstances of prouision wee may thus ex­pound. 1. VVe will referre clearnesse or emptinesse, Empty. Swept. Garnished. to the absence of faith, and good workes. 2. Clean­nesse or handsomenesse to an ouerly repentance. 3. Trimnesse and curiosity to hypocrisie.

1. Vacuitie. It is Empty.

True faith is neuer alone. It is in the very act of Iustification, sola, but not solitaria. Good works as inseparable attendants, or rather effects, accompa­ny it. Where these are, there is no emptinesse. But in this Apostate or blacke Deuill, there is neither the Mistresse nor the Maides, Faith nor good workes: therefore the roome of his heart is empty, and capa­ble of receiuing the vncleane spirit. Perhaps in this vacancy & absence of the power of Satan, there might be an abstinence from grosse impieties, but there was no hearty alacrity to the troublesome workes of godlines, therefore he is iustly said to bee empty. We know, that the forbearance of mon­strous [Page 46] [...] [Page 47] [...] [Page 48] and world-noted wickednesse is not enough to iustifie before God, or to acquit vs from eternall malediction: the Tree is doom'd to the fire, that yeelds not good fruites, although it yeeld no euill. Euen infructuous barrennesse brought Christs curse on the figge-tree. Sowre grapes are not onely dis­pleasing to God, but no grapes: and condemnati­ons floud reacheth further then to drowne obstinacy; for it fetcheth in also Infertility. God is departed; and you know, that Sede vacante there will bee no paucity of intruders. What house stands long Tenant-lesse? No maruell then, if an empty vessell be neuer exalted to honour.

Hence we may inferre, that this re-ingresse of Satan can neuer befall the Regenerate; for it is im­possible to finde their heart empty. Faith, tempe­rance, patience, zeale, charity, hope, humility, are per­petuall Residentiaries in the Temple of their Soules; and if any one be tempted abroad, and allured to a short discontinuance, yet the other keepe infallible possession; and with vnconquer'd strength keepe out Satan. If the rest should be driuen into a cor­ner, yet Faith would defend the dore against all as­saults.

Indeed there may be such a storme and tempest of an afflicted conscience, that the graces of the Spirit, (as abscured in a Cloud) may not be sensibly perceiued: and in regard of our owne feeling there may be an absence, or vacuity. But wee must not take an abatement for an emptinesse; a secession for a destitution. It is certaine, those that haue the in­uisible marke of the Spirit, shall haue the visible [Page 49] marke of an honest life: & totally they cannot loose grace, nor a second time fall away: for then they could not be renewed againe by repentance; nor euer be restored, except Christ should die againe. Heb. Hebr. 6. 10. For if we sinne wilfully after that wee haue recey­ued the knowledge of the truth, there remaineth no Heb. 10. 26. more Sacrifice for sinnes: but a certaine fearefull loo­king for of iudgement, and fiery indignation which shal deuoure the aduersaries. Paul had some hope of the incestuous person, and therefore did not wholly cut him off, and accurse him; but separate and sus­pend him for a time: that by the deliuering of him vn­to Satan (for a season) for the destruction of the flesh, his spirit might be saued in the day of the Lorde Iesus. 1 Cor. 5. 5. Thus Christ, being once truely in, will neuer out: the faithfull cannot be empty. There is then a de­fect of Faith in this blacke Apostate, that makes roome for the deui [...]l.

2. Cleanlinesse. It is swept.

This is the effect of an ouerly and superficiall re­pentance: like a slight beesome, it sweepes away the dust and cobwebs, and such lighter stuffe, but the filth and dirt is caked and baked on. Sinnes of lesse delight to the flesh, and tentations of weaker force, are brush'd away; but the maine affection to some olde impiety hath the roote in the heart vndigged vp. The deuill is content, the conscience should be swept, so long as it is but onely swept.

Sinne is congealed, concorporated, baked on; and must be pared and digged away by greater vi­olence then sweeping. Swept Satan yeelds it, so not pared. Impiety is habituated by custome, hardned [Page 50] by impenitency, concorporated to him by his affe­ction to it: and shall hee thinke, that a formall re­pentance, like a soft beesome, can sweepe all clean? Can a few drops and sprinklings of water purge off the inueterate foulenesse and corruption of the flesh? There is required much rensing to whiten a defiled soule.

How peruerse is their course and thought, that imagine, they may repent more in an houre, then they sinne in an age! As if, hauing in many yeares kindled a thousand fires, thou wouldst think to put them out all with one teare: whereas indeede, ma­ny teares can scarse put out one. Then boldly, staine the cloth a whole vintage, and at last let one wash­ing serue for all. Alas! man is quickly made mise­rable, but not with such speed happy. How easily, how suddenly got man his damnation: it was but eating an apple; soone done. Esau quickely hun­ted away his blessing, but could not with manie teares recouer it. Dauid is not long in falling, his ri­sing is tedious. With much paines and contention doth a man climbe vp some high Tower; but loo­sing his hold, he comes downe apace. It is no easy thing to stand, it is easie to slip, to stumble, to fall. The thicke and foggy aire of this sinfull world, as the smoake and stenchfull mistes ouer some popu­lous Cities, can soone fully the soule: the continu­all tramplings of sinne brings mire and dirte vpon the conscience: these corruptions are not so pre­sently rid away, as taken.

Clip thy haires short, yet they will grow againe, because the roots are in the scull. A tree, that is [Page 51] but pruin'd, shredde, topp'd, or lopp'd, will sprowt againe: roote it vp, and it shall grow no more. What is it to clip the outward apparances, and to loppe the superfluous boughes of our sinnes, when the roote is cherish'd in the heart? What to haue a foule and miry house swept? The Pharise in his blowne prayers, cousening ythes, frequent almes, did but sweepe the house, and remoue the cobwebs of outward impieties; but the dirt of hypocrisie was baked on; the rootes of pride and couetous­nesse grew still vntouched.

It is not then a transient sorow, nor a formall compunction, (which may wound and pricke the heart, like a needle; but wants the thred of Faith to sow and ioyne it to God) that can make the house cleane. It is but swept, and so ready for Satans re­entry, and repossession.

3. Trimnesse or curiosity. Garnished.

This ornature and fit furnishing of the House for Satans entertainment, is done by Hypocrisie: when the rotten Cabin of a foule heart is hung with gay hangings: when putidum et putridum cadauer, a rot­ten and stinking carkasse is hid in a Sepulcher pain­ted ouer with vermillion: when a stenchfull dung­hill is couer'd with white snow; here is a garnishing for the Deuill. He that can pray at church, and cousen at home; giue hi [...] debter faire words, and eate him through with vsury; which is to breake his head with precious balmes: hath bitternesse in his heart; whilst his tongue distils myrthe, and droppes hony: that man hath a house garnished for this vn­cleane spirit.

[Page 52] Satan will allow his Hostes to pretend sanctity, so they intend villany: aliud proponere, aliud suppo­nere: to haue the cup vtterly rensed and cleansed; so it be within full of extortion and rancor: to guild ouer a poysonous pill: to pray in the Church, so they prey on the Church: this is a trimmed house, a chamber garnished for the Deuill. This Satan doth in an ambitious imitation of the Lord, who would haue his house garnished, as the Passeouer-chamber was trimmed.

God would haue the beames of his house Cedar, and the galleries of firre; like King Solomons Chariot; the pillars thereof are siluer, the bottome thereof gold, Cant 1. 17. 3. 10. the couering of it, of purple; the midst thereof beeing paued with loue for the daughters of Ierusalē. He wold haue sanctification for the furniture; For this is the 1. Thess. 4. 3. will of God, euen your holines; and for ornaments, the graces of his Spirit. Thither he comes, and there he sups. Reuel. 3. Behold, I stand at the doore, and knock: Reue. 3. 20. if any man open vnto me, I will come in to him, and sup with him, and he shal sup with me.

The Deuil accordingly desires his house garnished; but the furniture is Sinne, and the ornaments opera tenebrarum, the workes of darknesse: And then, if you will, let this mansion be outwardly pargetted, and whited ouer. Make they shew of hauing the Holy Ghost on Sundaies, so they retaine the foule de­uill all the weeke. These are they, that make Religi­on a masquery: lye, sweare, cheat, oppresse, scorne, ryot, revile, reuell; yet appeare at Church on the Sabboth; as if they came for a Pasport to do more mischiefe. The strength of their profession is but [Page 53] a gristle; which is indeed neyther bone nor flesh; neyther true religion, nor no religion. Like the speckled innocency of the Papists, in their osten­tate charity, vncleane chastity, luxurious fasts, and meritorious treasons, in butchering Princes, and transferring kingdomes.

These hypocrites, being erst so themselues abused and deluded of Satan, perswade others to villany, by arguments of vertue. For an hypocrite will do nothing without a colour, and with a colour any thing. If thou be'st a good fellow, pledge this health: if a true gentleman, put not vp this disgrace without reuenge: if any charity in thee, maintaine this Parasite. Whereas it is the part of a good man to be sober; of a generous spirit to passe by an offence, saide the wisest King; and of a charita­ble man to succour the poore, not to maintaine the dissolute.

Yet all this madde troope of enormities must march vnder the Colours of religion. As those Rebels in the North, in our late Queenes dayes, of blessed Memory: who, when all their proiects and stratagems appeared manifestly to the ouer­throw of their gracious Princesse, yet conclu­ded their Proclamation with, God saue Queene E­lizabeth.

These are Satans white boyes, or rather blacke boyes; which hee killes, like the Ape her young, with kindnesse; and damnes with indul­gence. He giues them a vaster Commission, then I haue read that Philip le Longe gaue the Iacobin. in Paris; which Charter had a reasonable extention; [Page 54] A portaillorum, ad portam Inferni, inclusiuè. This is the Pasport, which this great Captaine giues Hypocrites; From their owne gates to the gates of hell, inclusiuely.

This is that hypocriticall and halfe-turning to God; when the outward action is suppressed, and the hidden corruption lyes still foster'd in the heart. The apparance is masked, the affection not morti­fied. And though, like an Eunuch, he doth not be­get palpable and manifest enormities; yet hath a lust, and itch, and concupiscence to them, and for­beares not in the darke, safe from the eyes of the world, to practise them.

A man, that doth outwardly refuse adherence to the world, for a colourable embracing of the word; yet inwardly, and in a hearty affection parts not with his former turpitudes, fulfils that on him­selfe, which S. Basil once said of a Senator: that seemd to renounce the world, yet retain'd part of his ill­gotten riches, as Ananias kept backe part of the price of his Lands. Thou hast spoild a Se [...]our, and hast not made a Monke. So I may say of this man, Thou hast marr'd a worldling, and hast not made a chri­stian.

Now the Deuill is content, thou shouldst re­mit some of thy grosse impieties, so thou retaine o­thers. He cares not to be cast out by Idolatry, so he be kept in by Atheisme. He is well pleased, that Iudas should become an Apostle of Christ, so he be withall a Traitor. Let Abimelech giue hospitality to Abraham, so he purpose to abuse his wife. Let Herod heare Iohn Baptist proach, perhaps he wil cut [Page 55] off his head, for preaching against Herodias.

The Deuil is loth to be dislodged of ignorance, yet is content that error succeed in place. He is vex'd that truth should appeare to a man, yet if worldlines keepe fast hold of the affections, this is a cable rope to pull him in againe. If he loose the Sconce of the vnderstanding, yet giue him the Ci­tadell of the affections. Any vnmortified, habitu­ated, affected sinne, is a sufficient stirrop to mount him into his old saddle. Eyther let the soule stoop to fulfill the bodies base desires: or let the body im­ploy all his members, faculties, functions, to satis­fie the soules lusts, and he is pleased.

The infernall Tyrant deales with men heerein, as the Egyptian Pharaoh dealt with the Israelites. Moses hath a Commission and command from God, to take with him the children of Israel, and to go three dayes iourney in the Wildernesse, to celebrate a Feast to the Lord. Pharaoh is very loth to loose the profite, which by the seruitude of Israel did a­rise to him; he will not suffer them. But when re­newed plagues proue that there is no remedy, and a perpetuall vicissitude of iudgements enforce it; obserue how he would compound it.

1. Exod. 8. First, Goe ye, s [...]crifice to your God in Exod. 8. 25. ver. 26. this land. Nay saith Moses: It is not meet so to doe; for we shall sacrifice the abhominations of the Egyptians to the Lord our God. Loe, shall we sacrifice the abhomi­nations of the Egyptians before their eyes, and will they not stone vs? That were a shame, and insufferable offence to them, to immolate beasts among them that worship beasts.

[Page 56] 2. Goe ye, saith Pharaoh, if there be no remedy, euen into the Wildernesse, and sacrifice to your God: Verse. 2 [...]. but go not farre. Nay, saith Moses, we must go three dayes iourney. The limits and confines of the wil­dernesse will not serue our turnes; as if our Sacrifice should not smell of Egypt, we must go so far as our trauell can reach in three dayes.

3. Goe ye, saith Pharaoh, and so farre as now you desire, and your feete can measure in three dayes; but who must goe? Moses saith our sonnes and daugh­ters, Exod. 10. 9. flockes and herds: for wee must hold a feast to the Lord. Not so, your little ones shall not goe, quoth Pharaoh. Goe ye that are the men, and serue the Lord, Verse. 11. for that was your desire: and they were driuen from his presence. But Moses requires that all may go; olde and young, sonnes and daughters.

4. Pharaoh, after the deuouring locusts, and pal­pable Exod. 10. 24. darknesse, cals againe for Moses and Aaron. Go ye your selues, and let your little ones go also: onely let your flockes and your heards be stay'd. Nay, saith Mo­ses, we must haue burnt offerings and sacrifices for the Verse. 26. Lord our God. Our cattell shall also go with vs: there shall not a hoofe be left behind: for thereof must we take to serue the Lord our God.

Did Pharaoh regard their cattell aboue their lit­tle ones? or their children beyond themselues? No: but he deales by conditions and limitations, as loth to part with all at once. Therefore rather their cat­tell, then nothing. For he knew, they had coue­tous mindes; and when in the wildernes they wan­ted prouision, and were pinched with famine, they would returne backe againe for their cattell. Euery [Page 57] yeelding concession, that came from him, was by force of the racke, he grants nothing, but on the compulsion of a iudgement.

So this spirituall and hellish Pharaoh hath had a soule long in his Egypt; and hath found him bene­ficiall and helpfull to his kingdome of darknesse in many seruices. The word preached comes, like Moses, to call him out of this bondage. Satan is afraid to be put out of Commons, franticke at the me­nace of expulsion: he wil not giue ground til he be forced, nor depart except plagued. But when hee perceiues no euasion, or remedy against Gods in­uasion, he falls to indenting with niggardly grants and allowances.

1. Sacrifice here in this land: put on a mantle of religion ouer the old body. Be inwardly an Egypti­an still, blacke and wicked, though an externall sa­crificer. Let thy life be statu quo; shift not ground. Answere thou with Moses, No. I must change place, trauell a new way: from Egypt toward Cana­an; from the region of darknesse, to the regiment of life.

2. Goe then, saith the Deuill, but not farre; keepe within my whistle: that when I beckon my hand with a bag in it, or giue you the call of vanity, you may heare and returne. No, Satan: I must go farre off; three dayes iourney from Egypt. I must not stay neere Sodom, nor in any of the Plaine, lest I bee de­stroyed. It is no repentance, that puts not on a con­trary habite. Pride must bee turned to humility, Couetice to charity, Dissimulation to honesty, &c.

[Page 58] 3. Well then, saith Satan, goe ye the men, but leaue the children behind you: let me haue your youth and strength, and when you are old talke of sacrifice & of religion. This is the Deuils dispensation, Youth must be born with. To dance, to dice, to drink, to ruf­fle, scuffle, weare fleeces of vanity on their heads, and to leaue no place without some vicious testi­mony of their presence, non est vitium adolescenti, is no fault in a young man. So the King of Babi­lon took not the men, but the children of the Iewes, to teach them the learning of Chaldea. Answere; Dan. 1. It is good to begin at the gates of our life to serue God; and from our birth to be Nazarites vnto the Lord. Lest if the frame of our liues be built on a lasciuious, and riotous foundation of long prac­tis'd wantonnes, Our bones be ful of the sinne of our youth, and it lyes downe with vs in the dust: and when Iob. 20. 11. our bodies arise from the earth, our sinnes also rise with them to iudgement. No, Satan; youth and age, all the degrees of our life shall be deuoted to the seruice of God.

4. Yet saith Pharaoh, leaue your cattel; saith the Deuill, leaue your affections behind you. I must be content to let you come to church, heare, reade, ioyne in prayers; yet do not quite forsake me. Leaue me but a pawne, your affections, a secret liking to your former iniquities. No, Satan; God must be serued with all the heart, with all the soule, &c. we will not leaue so much as a desire to any sinne, wee wil not leaue a hoofe behind vs. Indeed Satan willing­ly would not content himselfe with the bounds, but aimes at the whole Inheritance: he is not satisfied [Page 59] with the borders, but besiegeth the arch-city. Let vs keepe him out of all, if we can: but since we must sinne, let vs hold him occupied in some out-house, but be sure to keepe him out of the bed-chamber, from ruling in the heart.

You haue heere Satans egresse, and regresse; how he forsakes his Hold, how he forceth & striues for a re-entry. Let the same patience and atten­tion sitte with you, whiles you sitte to heare his In­gresse; his fortifying of the Hold being taken, and prouision against future dispossession. This is manifested by his, 1. Associates. 2. Assault. For the former, he multiplyeth his troupes, and increa­seth his forces: who are described 1. By their nature, spirits. 2. By their number, seauen. 3. By the mea­sure of their malice, more wicked then the former.

1. Their Nature. Spirits.

And so both more capable of entrance, & more powerfull of retention: the easier to get in, and the harder to get out. We see what kind of possessi­on the Deuill hath in this blacke Apostate, a spiritual and internall power. By which strong working and ruling in the hearts of the children of disobedience, he Ephe. 1. 2. hath gotten high titles, as the Prince, the King, the God of the world. Not that Satan is any such thing of himselfe, but onely through the weakenesse of the vngodly, who admit him for a Lord of mis-rule in their hearts. Christ is the true and only Lord of heauen and earth: the Deuill is the Prince of this world, but meerely by imitation, the greatest part of the world being eyther his open or secret follow­ers.

[Page 60] They are Spirits, full of tyranny, full of malice. Their temptations in this life testifie the one; and their torments in the next life (or rather death) shal declare the other. Here is thy misery, oh Apostate; illos dum spiritus occupat artus; whiles thy owne spi­rit doth moue thy ioynts, and other spirits persecute thy spirit, which is for euer and euer, thou shalt haue no release of bondage, no decease, no nor de­crease of anguish.

2. Their Number. Seauen.

A certaine number is put for an vncertaine: by seauen spirits is intended a monstrous number of ca­pitall sinnes. This expresseth a forcible seducing of Satan: before one spirit, now seauen more. Ma­ry Magdalen had once in her seauen Deuils; this A­postate hath gotten eight.

It doth so prouoke and distemper Satan to bee cast out, that he meaneth and menaceth a fiercer as­sault; and rampires his recouer'd Fortresse with a septuple guard: that the security of his defence may giue defiance to all oppositions. Hee doth so fill the heart, as he filled the heart of Ananias. Act. 5. that there is no roome for the least drop of grace. Acts. 5. 3. Now hee that could not rid himselfe of one foule spirit, what will he do to encounter seauen with the former? The combate is but tollerably equall, whē one to one; but ne Hercules contraduos, two is ods though against Hercules: how then shall this weake man shift or deale with eight? If I might a little al­legorize. The Papists make but seauen deadly sins. I am sure that Hypocrisie is none of them in their ac­count. Hypocrisie might bee in this Apostate be­fore; [Page 62] for he was Garnished; and now perhaps those other seauen are crept in to it: and so there are 8. in all. But indeed, as euery sin is deadly, though out of their numeration and register: so by the addition of this number seauen, is signified an abudance of iniquities.

3. The measure of their malice. More wicked.

They are called more wicked, because they make the possessed more wicked. This is spoken of the Deuill, who is alwayes pessimum, the worst; in some degree of comparison: not so much secundùm natu­rampropriam, but secundùm operationem in alijs: not so much in regard of his owne nature, as in respect of the effects which he works in man. That it shal go worse with this blacke Deuils person, the conclu­sion will shew: here consider, that his sinnes are made more wicked. One and the same sinne (euen respecting the Identity of it) may be worse in a qua­druple regard.

1. Ratione perpetrantis. In respect of the Com­mitter. Ionah's sleepe was worse then the Mariners. Iudas his conspiracy worse then the Iewes. Wicked­nesse in a Christian worse then in an Infidell.

2. Ratione loci. In regard of the place. So wrang­ling in a church is worse then in a tauern. Theeuery in the Temple more wicked thē theeuery in the mar­ket. Amos. 2. They lay themselues downe vpon clothes Amos. 2. 8. layde to pledge, by euery Altar: and they drinke the wine of the condemned in the house of their God. which was more horrible, then the same wickednes done in another place. This appeared by Christs actu­all [Page 62] punishing that offence, ouen with those hands, that we neuer else read gaue any blowes. For Sacri­lege is the worst of all thefts.

3. Ratione temporis. In respect of the time. For to play when thou shouldst pray; to sweare when thou shouldst sing; when thou shouldst blesse, to curse; and to be drunke in a Tauerne, when thou oughtest to serue God in the Temple, is worse then the same offence at other times. Those Vintners and Victuallers are greeuously guilty, that doe in prayer time at once open their owne doore, and a doore to irreligion and contempt of Gods holie worship.

4. Ratione naturae, in quam peccatur. In regard of that nature, against whom the sinne is commit­ted. If a Traitor condemned for some notorious conspiracy against his Prince, shall receiue at those maligned hands a gracious pardon; and yet renew his treason with a second attempt: this latter facte, though the same in nature, (for all is but treason) is more wicked in measure, by reason of the Conspi­rators vnthankfulnesse for his Soueraignes good­nesse. Hee ill requites Gods mercy for deliuering him from one foule Deuil, that opens a willing dore to the entry of seuen worse. The more familiar ac­quaintance we haue had with the blessings of God, the greater condemnation abides vs for ingrati­tude. If the sinne may be thus made more wicked, why not the person that commits it? Seuen newe spirits more wicked haue made him more wicked then the first left him. Lesse had bene his woe, if that one vncleane Spirit had kept possession alone, then vp­on [Page 63] his priuation, to haue the position of seauen worse.

Three inferences from hence must not passe a­way vnobserued.

1. That there is difference of sinnes, sinners, & consequently of punishments. The first was said to be an vncleane spirit, yet are the latter seuen worse. By the witnesse of Christ we haue it already. Mat. 5. Math. 5, 22. and by his Iudgement shall finde it heereafter, that an angry affection is liable to Iudgement: a prouo­king gesture to the punishment of a Councel: but rai­ling inuectiues are worthy of hell-fire. Chorazin & Bethsaida shal speed worse then Tyre and Sidon, and yet these were already in hel. The seruant that knowes his Maisters will, and doth it not, shal bee beaten with many stripes. Simple nescience hath an easier iudge­ment, then sinfull knowledge. If Barbaria wring her hands, that she hath knowne so little; Christen­dome shall rend her heart, that she hath knowne so much to so little purpose.

Parity of sinnes is an idle dreame: a Stoickc and Ioni [...]an imagination. For though the wages of all sinne be euerlasting death; yet some sinnes shal feele the torments of that death more violent and terri­fying, then others. I haue other-where shewed, that Iudas his villany inbetraying his Master, was more horrible, then if a Barrabas, a notorious butcherer had done the deed. So our Sauiour insinuated to Pi­late. He that deliuer'd me vnto thee, hath the greater Iohn 19, 11. sinne. That Babilonian Tyrant committed a more haynous offence, in taking the holy things out of so holy a place, Gods consecrated vessels out of Gods [Page 64] Temple; then if he had stolne more precious ones out of a priuate place. Doe you not thinke that a Cot-purse playing the theefe at a Sermon, is more worthy of hanging, then a robber that standes in the highway!

This Dauid instanceth, Psal. 1, 1. Blessed is he that hath not walked in the counsel of the vngodly, nor stood in the way of sinners, nor sate in the chaire of the Scor­ner. Walking is bad enough, but it is worse to stand then to walke, and to sit then to stand in the waies of wickednesse. Though idle wordes be an vncleane spirit, yet actuall disobedience is a fouler Deuill. A Christian vsurer is worse then a Turkish. An Indi­an Idolater to Gold is not so damnable as a Spanish. All reprobates shall finde hel-fire hot enough; but this Blacke Deuill so much the hoter, as he was once purged of his vncleane spirit.

2. God doth seuerely reuenge himselfe vpon Ingratitude for his graces: & squares out his iudge­ment according to the proportion of the blessing conferred & abused. He that would not be thanke­full to God for the expulsion of one vnclean spirit, shal in a iust quittance be pesterd with seuen more, and more wicked. If Christ be so kinde to Iudas, as to minister the Sacrament to him, and he so vnkinde to Christ, as to lay it vpon a foule stomacke, a polluted heart, the Deuill shall enter with it.

There is a nescio vos giuen to those that haue eaten and drunke in the presence of Christ, and haue heard Luke. 13, 26. him teach in their streets; (it is all one) that haue fea­sted at the Communion-table, and heard Christ in their Pulpits. Euen our reading, hearing, praying, [Page 65] when they are done of custome more then of con­science, shall be but a meanes of Satans introducti­on. The word of God, like the dew of heauen, ne­uer fals on the earth of our hearts, but it makes ei­ther hearbs or weeds shoote vp quicker and thick­er on them. For the earth which drinketh in the rain that commeth oft vpon it, and bringeth foorth hearbes Heb. 5. 7. meete for them, by whom it is dressed, receiueth bles­sing from God. But that which beareth thornes & bry­ers, is reiected, and is nigh vnto cursing, whose end is to be burned.

If they were condemned, Rom. 1. and giuen ouer to a reprobate sense, that had [...]o other glasse to see the Deitie in, but nature: for Seculum: peculum, the worlde is a glasse: what shall become of those that haue had the booke of the Gospell, yet are stomack­sicke at Manna, and beate away the hand of mercie reached fo [...]th vnto them: what, but a triple repro­bate sense; and heere, a septuple possession of Satan?

Thus God in iustice (for contempt of his mercie) admits a stronger delusion of the Deuill: not to make them two-fold more the children of hell. Math. 23, 15. as Proselytes; but seuen fold as Deuils. That Mat. 23, 15. their bewitched and infatuated soules shall do ser­uice to him that murthers them: as Ahaz did sacri­fice to the Gods of Damascus that smote him. 2 Chron. 2. Chr. 28, 23. 28. As our treacherous and fugitiue Seminaries that adore the Babilonish Beast, who profusely ca­rowseth vp their blood that serue him: and whiles he builds vp the Tower of his vniuersall Monarchy, to ouerlooke and command the Christian world, he sets them to ciment and morter the wals with their owne bloods.

[Page 66] Worse then the Indians, in some of their blinde and Idolatrous sacrifices; offering not for a Ne no­ceat, but for an vt noceat; crouching not for a bles­sing, but a curse: and buying with great expence the malediction of God and men. God threatens Israel, that for the multitude of their rebellions, he will septuple their punishments. Leuit. 26: And if ye will not yet for all this hearken vnto me, I will pu­nish Leuit. 26. 18. 21. you seauen times more for your sinnes. And ver. 21 If ye walke contrary, and will not hearken vnto me, I will bring seauē times moe plagues vpon you, according to your sinnes. So frequently in the first and second chap. of the Prophesie of Amos. For three trans­gressions, and for foure; which are seauen, which are Amos. 1. many, which are innumerable, I will not turne away your punishment, saith the Lord. According to their sinnes, by weight and measure, proportion and number, shall be their sorrowes. As they haue swallowed vp the poore, and deuoured the people of God, like bread, impouerished the common-wealth, vndone the Church; and all this vnder colour of long prayers, and of a fiery-hot deuotion; so they shall receiue greater damnation. This is Babilons finall Luk. 20. 47. recompence. Reuel. 18. Reward her euen as she re­warded Reuel. 18. 6. you, and double vnto her double according to her workes: in the cup which shee hath filled, fill to her double.

3. As seauen worse spirits are the reward to him, that makes much of one bad and vncleane: So are seauen better spirits bestowed on him, that vseth one good well. One Talent well employed, shall gaine tenne: and the more we haue, the more will [Page 63] God delight to loade vs. God is as kinde to those, that traffique his graces to his glory, as he is seuere against those that throw his pearles to swine. And as this Apostates recidiuation is rewarded by the ac­cession of seauen more wicked Spirits: so our sancti­fied and confirmed hearts shall bee honoured with those seauen most pure spirits. Reuel. 1. which are be­fore the throne of God. These seauen spirits are taken Reuel. 1, 4. eyther for the seauen gifts of Gods spirit; prefigu­red by the seauen eyes in one Stone. Zach. 3. and sea­uen Zach. 3, 9, 4. 2. lampes in one Candlesticke. Zach. 4. Which are by some gathered from Esay 11. 2. And the Spirit of the Lord shall rest vpon him, the spirit of wisedome, & Esay. 11, 2. of vnderstanding, the spirit of counsell and of might, the spirit of knowledge, and of the feare of the Lord. The first is the Spirit of Piety, the second is the Spi­rit of Wisedome, the third is the Spirit of Vnderstan­ding, the fourth is the Spirit of Counsell, the fift is the Spirit of Might, the sixt is the Spirit of Know­ledge, the seauenth is the Spirit of the feare of the Lord. Or by putting a certaine number for an vn­certaine, all the guifts and graces of Gods Spirit are here intended; Seauen being a nūber of perfecti­on, and signifying in the Scriptures, Fulnesse.

God doth so requite his owne blessings, that where he finds thankfulnesse for his goodnesse, he opens his hands wider: and where drops of grace take well, he will rayne whole showres of mercy. It is his delight to reward his owne fauours, & crown his owne blessings: as if he would giue, because he had giuen. Thus a greater measure of godlinesse shall possesse vs; a greater measure of wickednesse, [Page 68] this Apostate, then eyther in eyther kind formerly was had. When we receiue grace of God, wee also receiue grace to employ that grace: so that if we thriue not in the growth of godlines, wee may causefully call our sanctity into question. As he à malo adpeius from euill to worse, descends gradual­ly to hell: so must we by ioyning vertue to faith, and to vertue knowledge, and to knowledge temperance, 2 Peter 1, 6. &c. as per scansum, climbing by degrees, get vp in­to heauen.

I haue described the Associates; now for the Assault. Wherein briefly obserue, 1. their Inuasi­on. 2. their Inhabitation. 3. their Cohabitation.

1. Their Inuasion. They enter.

Alas! what should hinder them: when a sauage Troupe, appointed at all hands, armed with malice and mischiefe cap ape, assaults a poore weake Fort, that hath nothing but bare walles, and naked gates, (and those set wide open) to defend it selfe? If Lot were in Sodome, if (but) Faith stood in the Turret of the conscience, there might be some beating back of their forces: but there is no reluctation, where there is no enemy. S. Paul describes the Christians Armour. Ephe. 6. Stand, hauing your loynes girt about with truth, hauing on the brest-plate of righteousnes: Eph. 6, 14. your feet shod with the preparation of the Gospell of peace. Aboue all take the shield of Faith, wherewith yee shall bee able to quench the fiery dartes of the wic­ked. Take the helmet of saluation, and the Sword of the Spirit, &c.

This Apostate hath not a piece of it, to warde the least blow, wheresoeuer it strikes him. He is to [Page 69] deale with cunning Fencers, and hath neyther of­feusiue nor defensiue weapons. Not Truth but er­ror is the girdle of his loynes: and for the brest-plate of righteousnesse, hee knowes not how to put it on. His f [...]ete were neuer shod with the preparation of the Gospell, he had not so much time to spare from his nimble gadding after vanities. The fiery darts of these wicked spirits may burne and wound him to death; he hath no Shield of Faith to coole or quench them. The helmet of saluation is farre from him; he knowes not in what Armory to find it. And for the sword of the spirit, he cannot tell how to handle it. He is an vnwalled city, an vndefenced Fort, an vnarmed man. No maruell, if th [...]se foule spirits enter, when there is neyther contention nor inten­tion to repell them. Omnia tradentur: portas rese­rabimus hosti.

2. Their Inhabitation. Dwell.

The Deuil dwelleth in a Man, not tanquàm cor­pus locatum in loco, as a bodye seated in a certaine place: for spirits are not contained in any place. In­corporeall created substances doe not dwell in a place locally or circumscriptiuely, as bodies doe; but definitiuely. Nor dwell these in him, tanquam forma in materia, as the forme in a substance, as the soule in the body. For the Deuill is a simple sub­stance of himselfe, not compounded of any aliene or second matter.

But they dwell in him by a secret and spirituall power; darkning their mindes. 2. Cor. 4. that the light 2 Cor. 4, 4. of the glorious gospel of christ shold not shine vnto t [...]ē. [Page 70] Poysoning their affections; that being past feeling, they might giue themselues ouer to lasciuiousnesse, to Eph. 4. 19. worke all vncleannesse with greedinesse. Hardening their hearts, Rom. 2. til they treasure vp to themselues wrath against the day of wrath, and reuelation of the Rom. 2. 5. righteous Iudgement of God. All which is no other in effect; but damming vp the lights and windores of this Fort, ramming vp the gates, and fortifying the walles. Thus they dwell in him, like witches in an inchanted Castle: and who shall breake their spels & deliuer him! You see then, this blacke Deuil hath but sorry guests, that purpose longer stay with him then a night; to dwell, yea to dominere, till they haue eaten him quite out of house and home.

3. Their Cohabitation. They dwel there; all of them, euen together.

1. There is roome enough in one heart for ma­ny Obseru. sins. Mary Magdalens heart held seauen deuils: this Apostates eight. There was a whole Legion in another. Math. 8. All the Principalities and powers of darknesse in a fourth. Absolon had treason, ambi­tion, pride, incest, ingratitude, for his hearts stuf­fing. Iudas had no fewer turpitudes in his. The heart is so small a piece of flesh, that it will scarce giue a Kite her breakfast: yet, behold, how capaci­ous and roomthy it is, to giue house-roome to sea­uen Deuils. He that should reade and obserue the great Physitians dissection of mans heart. Math. 15. Out of the heart proceed euil thoughts, murders, adul­teries, Math. 15. 19. fornications, thefts, false witnesse, blasphemies; [Page 71] would blesse himselfe to think, that so little a thing c [...]uld extend it selfe to such a capacity; or that it could be so full and not burst.

2. Behold a rabble of Deuils agreeing quietly in one man. Glomerantur in vnum Innumer a pestes Erebi. Innumerable plagues of hell are rounded vp together in one; yet they fal not out for roome. On earth among men it often falleth out, as be­tweene those two ambitious Romanes.

Nec quemquam iam ferre potest Caesarue priorem, Pompeiusue parem.

Caesar must haue no superior, Pompey no riual. Ahab cannot endure, that Naboths vineyard should disfi­gure his Lordship. Rich men in this world agree like Pikes in a pond, ready to eate vp one another: but howsoeuer; the poore pay for't, they are sure to be deuoured. Tradesinen cannot agree in one City, nor neighbours in one Towne, nor brothers in one house, nor Iacob and Esau in one womb: yet, behold, many Deuils can agree in one man. They know that a Kingdome diuided cannot stand. Wee quarrell and contend, when hell it selfe is at peace.

My iourney drawes to an end: there remaine but two steps; the Conclusion and Application. The Conclusion of the Parable is fearefull. The last state of that man is worse then the first. Is it possible? His state was so bad before, that can you imagine it worse? Yes: there was but one Deuil before, now ther are eight. By reason of this stronger possessiō, his damnation wil be the sooner wroght vp, the cup of his iniquity brim-fill'd, and himselfe hurried to [Page 72] hell with the greater precipitation. This peiority of his state may be amplified in 6. respects.

1. Whilst this blacke Deuil had a white face, & car­ried the countenance of religion, he was wrap'd vp in the general prayers of the Church. He seemed of that number, for whom as the friends to christ, there was a continual remembrance in good mens inter­cessions. If any man see his brother sin a sin, which is 1. Ioh. 5, 16 not vnto death, he shal aske, and he shal giue him life for them that sin not vnto death. But there is a sinne vnto death: I do not say that he shal pray for it. Samuel will pray for Saul, till he perceiue that he hath giuen o­uer the Lord, and the Lord him.

But when the white scarffe is plucked off this Moores face, and his blacke leprosie appeares: when the Wolfes sheepskin is stripp'd off, and he is seene to worry the lambes: then is he singled out as an e­nemy to Christ, and Gods iudgement hastened on him at the intreaty of his seruants. He is so much the worse, as he hath lost the benefit of good mens prayers. When once in this gall of bitternesse, and bond of iniquity, in vaine Simon Magus requests Acts 8, 24. Simon Peter to request God for him. Pray ye to the Lord for me, that none of these things which yee haue spoken, come vpon me.

2. Whilst this blacke Deuil mantled his tawny skin, and vlcerous hart with dissimulation of piety, there was outwardly some hopefull likelihood of his re­formation, and winning to heauen. (Though God knew otherwise in his hidden and reserued counsel) whilst he sate in the congregation of Saints, heard what God spake to them, and spake with them to [Page 73] God; the Minister did preach to him the tydings of peace with a good opinion, and admitted him to the communication of the Sacrament. But now, his eruption into manifest contempt of sacred things, and despite done to the spirit of truth, hath deaded that hope so that the Minister hath not that confident comfort, that the word will be the fa­nour of life vnto him. His Hypocrisie hath decei­ued the world; his Apostacy hath deceiued himselfe: therefore his state is worse.

3. His latter end is worse in regard of him­selfe: and this may bee amplified in foure circum­stances.

1. Before he was sicke of spiritual drunkennesse, now he is lethargiz'd. VVho knowes not that a continued lethargy is worse then a short ebriety Such is his state.

2. Impenitence hath brought him to impudence: and by often prostitution of his heart to vncleanes, he hath gotten a whores forehead, that cannot blush. Ier. 3. Thou refusedst to be ashamed. And Ier. 8. Were they ashamed when they had committed abhomination? Ieremy 3, 3. 8. 12. Nay, they wer not at al ashamd, neyther could they blush. He hath so little repented for wickednes, that now he thinkes there is no wickednesse standeth in need of repentance. A brasen face, which no foule deed, nor reproofe for it, can make to change colour. How can it be otherwise? For a blacke Deuil can no more blush, then a blacke Dog.

3. He is in worse state, by so much as a relapse is more perilous then the first sicknesse. By reason that strength is now spent, and nature made more [Page 74] weake, and vnable to helpe it selfe, or to receiue be­nefit by what is ministred. The sparlies of good­nesse are now dying, or quite extinct, & the flouds of iniquity more violent against him. There be so­rer assaults, and lesse strength to encounter.

4. Before he was quiet in himselfe, and might haue a flattering hope, that the night would neuer come. But now breaking forthinto palpable con­tempt and obduracy, he finds his conscience open to condemne him, and hell gates open to receiue him. His vlcer seemed to be fairely skinn'd ouer, and in his owne sense healed; but now to come to a new incision, is greater terror then euer. The sound of feare is now in his eares, the sense of a dagger at his heart. His body would, his mind can­not rest. The horror of future punishment lyes at Cain's doore, and is at euery noyse ready to wake. There is a fearefull conflict betwixt Sensuality and Reason in him: that he may vse Iobs words, though in a deeper and direr sense. Pactus sum mihimet Iob. 7. 20. ipse grauis: I am a burden and trouble to my selfe.

Thus the great Parasite of the soule, that here­tofore matched the number of Gods threatnings with as many faire promises, & flatter'd this wretch with the paucity of his sinnes; now takes him in the l [...]rch, and ouer rec [...]ons him. Hee that so long kept him in a beautifull gallery of hope, now takes him aside, and shewes him the darke dungeon of despaire. He engrosseth his iniquities in text-let­ters, and hangs them on the Curtaine at his beds f [...]te, to the racking amasement of his distracted soule. Before the Deuill did put his shoulders vnder [Page 75] the burthen; but now he shifts it off, and impo­seth it on the sinner. And as I haue read, the Spa­nish Index deales with Velcurio: who commenting on Liui saith, that the fift age was decrepite vnder the Ind. Hisp. s. 158 Popes and Emperors: the Index takes out the Popes, and leaues the Emperors obnoxious to the whole imputation: so the deuill winds out himselfe at last from the wicked, refusing to carry the burden any longer, but leaues it wholy to their supportation.

This ague, or rather agony, is made more vexing by the sting of conscience: which is now Gods bai­liffe to arrest him; his witnesse against him; his whip to lash him. His Register, that reades ouer the long booke of his offences; and after a terrible aggrauation of their heynousnes, tells him his pe­nance, direfull and intollerable; and that Coneordat cum actis Curiae, it agrees with the iust decree of Gods Court, neuer to be auoyded.

4. His last state is worse then his first, in respect of God: who will now turne him out of his protecti­on. When he hath once proclaimed open warre and rebellion against God, and hath manifestly de­clared himself an outlaw; no maruell, if God throw him out of the circumference of his mercy, & let his Prouidence take no charge ouer him; sauing one­ly to restraine his sauage fury, from forraging his grace-empaled Church. But for himselfe, the Scrip­ture giues a renunciation. If he will go into capti­uity, let him goe. Reuel. 22. 11. If he will be vntust, let him be vniust still. If he will be filthy, let him be filthy still. I will not hinder his course, Abea [...], pere­ [...]t, prafundat, perdat, said that father in the Comedy; [Page 76] Let him goe, perish, sinke, or swimme. He hath full liberty to swill the cup of his owne damnation vp to the brim.

5. In respect of the Deuil, his latter state is worse. Which may be demonstrated by a familiar smili­tude. A man is committed to prison for debt, or some light trespasse; is there indifferently wel vsed, hath (for his money) all the liberty that the layle and layer can affoord him; nay, is permitted to go abroad with keepers. At last, he spies opportunity, and breaks away: then the layler fumes and fomes and rageth; and perhaps, sweares away that little share of his owne soule, which he had left. The prisoner had need looke to himselfe: if the layler catch him, he had better neuer haue stirr'd. At last he is taken; now bolts, and lockes, and heauy yrons, a strong guard, and a vigilant watch; til he be made safe for stirring againe. This bondage is far worse then the first.

The sinner in the deuils keeping is let alone to enioy the liberty of the prison, that is, this world; he may feed his eye with vanities, his hand with extor­tions, his belly with iunkets, his spleene with laugh­ter, his eares with musicke, his heart with iollity, his flesh with lustes; and all this without controll. But if he be wonne by the Gospell preached to break pri­son; and thereupon giue the deuill the slippe: let him take heed, Satan doe not catch him againe. If he once recouers him into his prison, he will dun­geon him; remoue from him all meanes, whereby he might be saued; let him see, heare, feele, vnder­stand nothing but temptations and snares; blinde [Page 77] his soule, harden his heart; loade him with heauy irons, and locke him vp in bolts and fetters of euer­lasting perdition.

6. Then lastly, his end shal be worse at the last; when the least parcell of Gods wrath shall be hea­uier, then all the anguish he felt before. When his Almond tree shall be turned to his yron rod; his af­flictions to Scorpions. VVhen the short and mo­mentany vexations of this world shall no sooner cease to him, then the eternall torments of Hell shall begin, and (which is most fearefull) shall ne­uer end. Be his body burned to death in fire, yet those flames shall go out with his ashes: but come his flesh and soule to that infernall fire, and when they haue beene burned myriads of yeares, yet it shall not be quenched.

The Application doth immediately concerne the Iewes; which hath before beene plentifully in­stanced. For our selues. 1. The vncleane spirit hath by Gods holy Gospell beene cast out of vs. 2. Doe you thinke, he is at quiet? No: he esteemes al places dry and barren, till he get into vs againe. 3. He resolues to try for entrance. 4. Now is it e­nough, that we leaue ourselues empty of faith and good workes? for all our abhominable sinnes swepe with an ouerly repentance? and garnished with hy­pocrisie, and with our old affections to sinne still? 5. Take we heed; he will come with seauen spirits, more wicked then the former, and giue vs a fiercer as­sault.

But our helpe is in the name of GOD, who hath made heauen and earth: in whose mercy we trust, be­cause [Page 78] his compassions faile not. Our owne strength is no confidence for vs; but the grace of that stron­gest man, who is alone able to keepe out Satan. Let vs adhere to Him by a true faith; and serue him in an holy integrity of conuersation: and our latter end shall bee better then our beginning. Marke the vpright man, and behold the iust; for the end of that man is peace. Our end shall bee better heereafter; Psal. 37, 37. when GOD shall wipe away all teares from our eyes: when sorrow, and sicknesse, and death shall bee no more: when Senacherib cannot rage, nor the Leuia­than of hell assault vs. Peace shall enuiron vs, Heauen shall containe vs, Glory shall crowne vs. Our trouble, woe, mourning, haue beene momen­tany: but our ioyes, peace, blisse, shall haue no in­termission, no mutation, no end. Now He that per­fects all good workes, make our latter end better then our beginning. To whom, three persons, one eternall God, be all prais [...] and glory, for euer and for euer.





Matthew 7. 15.

Beware of false Prophets which come to you in sheepes cloa­thing, but inwardly they are rauening Wolues.


Quaenam sunt istae pelles ovium, nisi nominis
Christiani extrinsecus superficies?

Hic dolus est magnus; Lupus est qui creditur agnus.

LONDON, Printed by William Iaggard, 1615.

TO THE TRVE­ly vvorthy Gentleman M. HENRY FORTESCVE, Esquire, a fauourer of vertue and good Learning.

SIR, I haue put vp the VVolfe, though not hunted him; as iudg­ing my selfe too weake for that sport-earnest. It is no desert­lesse Office to discouer that subtle and insatiate Beast; to pull the Sheepe-skinne of Hypocrisie ouer his eares; and to expose his feming malice and sangui­sugous cruelty to mens censure and detestation. Let those hands strike him, that haue darts of authority put into their Quiuers. Our Land is no Forrest, literally or metaphorically vnderstood: but whether for Church or Common-wealth, profession or soile, an Orchard of Gods owne planting; fruitefull in goods and good workes. VVolues we haue none, but some Mystical ones; whose ferocity is yet hidden vnder the habites and [Page] cases of those Lambes, they haue deuoured. These I haue set in view, or at least meant my best to do it. I haue seldome pretended that common poyse, that (by their owne report) sets so many mad pens, like wheeles, a running, Importunacy of friends. I haue willing­ly published, what I had hope would do good published. Onely this I feared to keep from the Presse, lest it should steale thither another way. Being there, I could not with better confidence fasten vpon a knowne Patron, then your selfe: who can both vnderstand it, and will reade it: not onely the Epistle, but the whole Booke. Though that fashion with many patrons, of perusing more then their owne Titles, bee now as a Sute of the old make. I know you spend some houres of all dayes in such good exercises; abandoning those idle and exces­siue customes, wherein too many will please themselues, and none else.

It is an vnthrifty spending of time, and a sorry successe will conclude it, when we are curious in plotting a method for our inferior delights; and leaue our Sal­uation vnwrought vp. Wee striue to settle our Lands, to secure our monies, to confirme our estates; but to conforme our liues, or to make sure our Election is vi­lipended. And yet when all is done; braines haue plot­ted, meanes haue seconded, bonds and lawes haue esta­blished; nothing can be made Sure but onely our Sal­uation. But goe you forward to adorne your eternall mind; and to plant your soule full of those Flowers, which giue already a pleasant odour on earth, and shall one day be stucke like glories in Heauen. So shall your memory be sweet in the mouths and hearts of future generations; whiles the vicious, euen aliue, doe not e­scape [Page] the Satyre. Thus with true thankfull loue I be­hight you in my prayers, a happy Progresse in Grace, till you shall come to your Standing­house of Glory.

Your Worships in my best seruices, Tho: Adams.


Luke 10. 3.‘Behold, I send you forth as Lambes among Wolues.’

THE Great Bishop of our soules beeing now at the Ordination of his Mini­sters; hauing first instructed them in via Domini, doth heere discipline them in vita Discipuli: and pre-armes them to that entertainment, which the Samaritans of the world are likely to giue all those, whose faces looke toward Ierusalem. Math. 10. ver. 22. You shall bee hated of all men for my names sake. If they had but some opposers, there were some comfort; then it is probable that the rest would helpe: nay, All. Yet if they were but indifferently affected toward [Page 3] vs, and would neyther defend nor offend. but re­signe vs vp to our selues: nay, they shall oppose, they will Hate: your persecutors shalbe in euery Citty, not few but many, not neuters but maligners. If there were many and not haters, then as it is in the Prouerbe, The more the merrier: if haters and not many, then the fewer the better cheare: but they are for nature persecutors; for number many mē, most men, innumerable, all men. But we are here praemo­niti, and therefore should be praemuniti: neyther need we grudge to suffer in measure for Him, that hath suffered beyond measure for vs. VVhatsoeuer we endure for his names sake, the patience and pas­sion of others hath matched it: but His greefe for vs could not be fitted with a Sicut in all the world.

But I would not, like a carelesse Porter, keepe you without dores, til you had lost your stomacks. There is some cheare coming, and I will now vn­locke the gates of my Text, to let you in to it. The words containe the Deputation to an Office. Behold, I send you forth as Lambes among Wolues. Conside­rable in the

Deputation are a
Commission, where­in obserue the
  • Sender: Christ.
  • Sent: the Apostles.
  • Sending; or warrant.
Commixtion, which consists in a
  • Prescription, what they should be that are sent, Lambes.
  • Description, what they are, among whom sent, Wolues.

This is the Tree, and the branches: shall wee now steppe forward to gather and taste the fruite? But stay. Here is a Gardiner must first be spoke with: one that stands in the very entrance of my Text; for some purpose sure. Behold.

Behold, is like Iohn Baptist, in holy writte, euer­more the vant-currer of some excellent thing. Pon­tan: compares it to the sounding of a Trumpet, be­fore some great Proclamation. It is like the hand in the margine of a booke, pointing to some remark­able thing, and of great succeeding consequence. It is a Direct, a Reference, a dash of the Holy-Ghosts penne; seldome vsed repletiuely: but to impart & import some speciall note, worthy our deeper, and more serious obseruation. It is like the ringing of the great Bell, before the Sermon of some famous Preacher; & bids vs here, as a monitor, keep silence, to heare what the Eternall VVord speaketh vnto vs. In a word, it is but a word, and yet the Epitome of that whole sentence. Let him that hath eares to heare, [Page 5] heare: let him that hath eyes to see, Behold.

Thi [...] was our Sauiour Christs Sermon ad Clerum; whose Pulpit is now in Heauen: and sends vs to preach on his preachings, to paraphrase his Le­ctures, and no more but to deliuer that to you, which he hath dictated to vs. Your attention is therefore charged in this Behold. Open your eares, those organical conduits of discipline: nay, your hearts are liable, and therefore should bee pliable to this charge. Keepe then patience in your minds, attention in your eares, meditation in your hearts, practise in your liues. Behold.

Behold what? S. Mathew recites this Deputation, together with a Direction. Behold, I send you forth as Math. 10, 16. Lambes in the middest of Wolues: be ye therefore wise as Serpents, and harme-lesse as Doues. Where Christ doth not onely conferre a Charge, but inferre a Carriage. The former is Institutio viae, the other Instructio vitae. I send: Be you, &c. The Deputation or designing their office, shall onely limit my speech, and your attention for this time. This Current parts it selfe into two rivulets, a Commission, a Com­mixtion. The Missure, I send you: the Mixture, as Lambes among wolues. Euery Commission, consists on necessity, besides the meere act, of at least two persons, the Sender, the Sent.

In the Sender, may be consider'd his Greatnesse, his Goodnesse. His Greatnesse that he can send: his goodnes, that he wil send, for the benefit of his church

1. His Greatnesse. The Sender is greater then the person Sent: as Paul saide in a shallower inequality of Melchisedech & Abraham, being both men. Heb. 7 [Page 6] Without al contradiction, the lesse is blessed of the grea­ter. Hebr. [...]. Here the Sender is God and man: a King, the King; of pure, absolute, and independant authori­ty: a reall Prince, a royall Prince. Reall in his right, in his might: Royall in his affects and effects: hee purposeth, and disposeth good to his Church. Ty­rants are the Kings of slaues: liberall Princes are the Kings of men: Christ is the King of Kings: here dispatching his Legates on an Ambassage to the world. This his Greatnesse.

2. His Goodnesse: he that is King doth send to his subiects, abiects; or rather to rebels, to make them subiects: with a pardon of all their treasons, ready signed and sea'ld to their accepting hands. Ephes. 4. 8. When he had led captiuity captiue, he gaue gifts vnto men. When hee had ledde captiuity captiue; there's his Greatnes: he gaue gifts vnto men; there's his Goodnesse. By the former he is mirificans: mi­tificans by the latter. Behold; he must send to vs: we knew not, desired not accesse to him. He is the way, the truth, the life: and therefore sends out these as describers of the way, dispensers of the truth, cō ­ductors to the life. If the way had not found vs, wee should neuer haue found the way. Here then is his Goodnesse; though a King, yet hee preacheth him­selfe, and sends Preachers. As was Solomon, his type; both a King ouer Israel, and a Preacher to Israel. Time was; Christ refused to be a King, denyed to be a Iudge, but vouchsafed to be a Preacher. VVith­out this sweet dignation to vs, we shold neuer haue ascended to him, nec opibus, nec operibus, nec opera: neyther by our wealth, nor by our worth, nor by [Page 7] our wils, nor by our workes, nor by our wits, nor by our worship. Thus for the Sender.

In a Messenger sent

Is required Celerity, Sincerity, Constancy. That he be speedy, that he be heedy: and (as wee say) that he be deedy; hold out till his Embassage be ended, and till he that sent him send after him a reuocati­on. Celerity without discretion is like wings without eyes: discretion without celerity like eyes without wings: both without constancy are like seete & eyes without a heart.

1. For their Speedinesse. Before they are sent, they should not runne at all: after they are sent, they cannot runne too fast. VVe may say of these Mes­sengers, as it was prouerb'd of the Lacedemonian [...] Turpe est cuilibet fugere, Laconi etiam deliberasse. Go [...] grant, all our consciences may witnesse with our selues, what Paul speakes of his vnretarded executi­on Gal. 1, 16. of Christs message. VVhen it pleased God to send me to preach his Sonne among the heathen, immediatly I conferred not with flesh and blood. To adiure their posting alacrity to this businesse, the Apostles were charged to salut no man by the way: much lesse shold the burying our dead friends, or taking leaue of our liuing friends, procrastinate our course. Prou. 10. Prou. 10, 26. 26. As vineger to the teeth, and as smoake to the eyes, so is a sluggard to them that send him. Esay 40. 31. But Esay 40, 31. they that wait vpon the Lord, shall renew their strength: they shall mount vp with wings as Eagles: they shall run and not be weary, they shall walk & not faint. It is so, or it should be so: our diligence should tread vpon [Page 8] the heeles of our calling for haste; and we should make vse of the first handsell of time. In limine of­fendisse ominosum, odiosum. To stumble at the thres­hold, is a bad heed, and a worse signe.

2. It is not enough to be speedfull; we must al­so be discreet and faithfull. The messenger must do the Senders businesse, not his owne. Celerity layes the raynes on our neckes: discretion is the curbe of the bridle. There are that runne too fast; Qui trans mare currunt. As Cyprian writes of some Schisma­tickes, that had put to sea for Rome; quasi veritas Lib. 1. Ep. 3. ad Co [...]l. post eos nauigare non possit. This is called by Saint August. Cursus celerrimus praeter viam. The foure Cherubins. Ezek. 1. 7. had pedes rectos, straight feete: and the feete of Ministers, if they be beautifull, take Ezek. 17. straite steps. Sunt opera quae videntur bona, et non sunt: quia non referuntur ad illum finem, ex quo bona sunt. Aug. in Ioh. Tract. 25. Indeed Intentio facit bonum opus; but then fides diri­git intentionē, saith the same father. It is not enough that conscience must leade vs, but truth must leade our conscience. Non est rectum, quod non est a Deo directum. He that commands vs agere, commands vs hoc agere: non aliud, sed illud. With God, aduerbs shall haue better thankes then nownes.

Both good and well, must in our actions meete.
Wicked is not much worse then vndiscreete.

Saies a moderne Poet. He that hath a nimble foote and a false heart, runnes himselfe out of breath, ere he remembers his errand. Fidelity is requisite in a Messenger.

Non boue mactato coelestia Numina gaudent;
Sed, quae praestanda est, et sine teste, fide.

[Page 9] 3. It is not yet enough to go speedfully, and heed­fully; except also deedfully, with a constant holding out. Though soone enough, and fast enough, it is not well enough, except farre enough. Lauda naui­gantem, cum peruenerit ad portum. Paul must fight out his battell with victory: finish his race with win­ning the prize: and keepe the faith, though he beare about in his body the markes of the Lord Iesus. And 2. Tim. 4, 8. then there is layde vp for him a crowne of righteousnes, which the Lord the righteous Iudge shal giue him at the last day: and not to him onely, but to them also that loue his appearing. Inueniat mittens missum iudicabun­dus praedicantem.

Some begin hotely, and keepe the Pulpits warme at first, barking loud against dumb dogs; thundring out, Let him that labors not, not eat: forbidding pro­motion without deuotion. On a suddaine, these sons of thunder are as mute as fishes. What's the mat­ter? Now from their owne lippes, they should haue no promotion. Oh Sir; they haue the promo­tion already. You may perceiue, the fish is caught by their hanging aside their nets. Perhaps in a Ca­thedrall Church, to a refin'd audience, some Epis­copall command may deliuer him of Elephanti par­tum, a childe of two yeares breeding [...] one whereof is spent in the conception, another in fashioning the members; and yet a meere Embrion when it is borne. Oh fauour them. Rarae fumant faelicibus arae. Their beginning was goldē, like that Monarchs drea med Image; but their conclusion is dirty, they ende in clay; leauing the word, & cleauing to the world. It were good for the church, & not amisse for thēselues [Page 10] if their gaines might be decreased with their pains. But if a restraint of Pluralities, or a diminution and abatement of their demeanes, should be imposed, how would they complaine! Let them complaine; and be answered as certaine Monkes in VVinchester were: who complaining to King Henry the 2. that their Bishop had taken away three of their Dishes, and left them but ten: the King replyed, That the Bishop should do well to take away the tenne, and leaue them but three. As they haue crimen imma­ne, and nomen inane, so let them haue mercedem te­nuem, a slender recompence. Inertes should bee iustly inopes: especially cum valuerunt, et non volue­runt praedicare. Is this all? No: but as the tree fals, so it lyes. If Christ finde them at last loyterers, he will set them to worke for euer in torments.

You haue heard the Persons designing, and de­signed: the Designation followes; which giues thē, 1. Their VVarrant. 2. Their Qualification.

1. Christ seales them a warrant in his word, [...] I send you. It is not Humanum inuen­tum, but Diuinum Institutum: authorised vnder the Broad-seale of heauen, in the power of the second Person of that State-royall. He sayes not, I wil pray Theophyl. in Iohn 20. Math. 28, 18 to my Father to send you, but I send you. For All pow­er is giuen to me in heauen, and in earth. They come not then, without their commission; as those, Ier. 23. 21. I haue not sent these Prophets, yet they ranne: I haue not spoken to them, yet they prophesied. Would Ieremy 23, 21 you haue a Minister? Seeke to the Nurseries of Christian learning, the Vniuersities: there you shall haue them furnish'd with excellent parts and artes. [Page 11] Is it enough to haue learning? No, the man of God must also be holy. Say, he be well learn'd, and wel liu'd, may he instantly climbe vp into the Pulpit & preach? No; he must first haue an inward commissi­on from heauen, and an outward Ordination on earth by imposition of hands. You may see their war­rant.

2. Their Qualification is inseparable to their mis­sure. Christ not onely speakes, but workes effectu­ally in them, and giues them a Fieri faciam, how vn­apt and vnable soeuer they were before. So Math. 4 Ego faciam vos piscatores hominum. You made your selues Fishermen, I will make you Fishers of men. He Math 4. [...]9. doth not in these dayes so enthusiastically inspire men: but sets them first to be Cesternes in the Vni­uersity, before they be Conduits in the Countrey. Before they can minister a word in time, there must Esay 50 4. be a time to haue it ministred to them. Ere their wordes be like apples of gold, with pictures of siluer; Prou. 25. 11. they must bee refin'd in some Academicall fornace, and by much study haue this picture and impressi­on of wisedome set on them.

Neither were these Apostles dismissed out of 1 Tim. 3, [...]. Christs Colledge, till they were made fitte to teach. Christ, that set them vp as Lights, & bad them shine, made them shine; and not as Ardens speakes of some since their daies, that are fumantes, magis quā Hom. in Fest. Sanc. Luc. flammantes. Both our Torches, life and learning must burne brightly. It is for the Papists to build vp a B [...]ocke-house of Ignorance; and to set dunces ouer fooles; for so the Iesuites call their Seculars; that they may both fall into the ditch. It was a rule with [Page 12] them, the very Epitome of their Canons in that point.

Qui bene Can, Con, le, poterit bene Presbiter esse. And yet me thinkes, they should be more circum­spect in their choyce: for they seeme to magnifie it beyond vs, and make it a Sacrament, calling it the Sacrament of Order. O what you not why? they thinke the Sacraments conferre grace, and let him be a deuill before; the Imposition of handes shall make him holy enough.

Wee haue examined their Commission, let vs now consider their Commixtion. As Lambs among Wolues. Alas! it goes harsh, when these two natures meet. It must be miraculous, if one of them come not short home. Yet I finde it prophesied of the daies of the Gospell. The Wolfe and the Lambe shall feede together. Indeed when Wolues become Lambs, Esay 65, 25. of which supernaturall effect these Lambs are sent forth as instrumentall causes; this peace may be ful­filled. But Wolues, whiles they are Wolues, will not let the Lambs liue in quiet. In this mixture, there is a Prescription, a Description. What we must be that are sent; what they are amongst whome sent.

The duty of our natures, and nature of our du­ties is exemplified in this word, Lambes. Not that there should bee a Metamorphosis or transformati­on of vs into that kinde of beastes, literally. But as Lambes. As is sometimes a note of Quality, som­times of equality, here it is only similitudinary. As Lambes, as Doues, &c. Neither is this enioyned like­nesse catholike, but partiall: we must not be in eue­ry respect, as Lambes: but it must be taken in a limi­ted [Page 13] and qualified sense.

Lambes! Let vs obserue here, Quam ob rem, Quainre. 1. Wherefore. 2. VVherein, wee must bee Lambes.

1. VVherefore. Good reason: he that sends thē forth was a Lambe. Iohn 1. Behold the Lambe of God that taketh away the sinnes of the worlde. [...], the Iohn 1, 29. Lambe, that Lambe of God, euen from his owne bo­some: taking away the sinne of the world. Other Le­uiticall Lambes tooke away sinne typically; this real­ly. They were slaine for the sins of the Iewes, this of all the world. There is tacita antithesis in [...]. Christ was a Lambe, (that we may take with vs our Precedent) especially in three respects. Of his In­nocency, Patience, Profite.

1. For his Innocency, Ioh. 8. VVhich of you can con­uince Ioh. 8, 46, me of sinne? You may reproue, can you dis­proue? The world traduced him for a blasphemer, a Samaritan, a Sorcerer, an enemy to Caesar, a boone companion: so easie is it to auile, and reuile, so hard to conuince. The Church sweetly and tru­ly commends him. Cant. 5, 10. My beloued is white and ruddy, the cheefest among tenne thousand. Candi­dus Cant. 5. 10. Rupert. in locū. sanctitate, rubicundus passione. He was white of himselfe; made redde by the wounds of his ene­mies. It was not praise enough for him, that hee was (as it is said of Dauid) Ore rubicundo, of a ruddy colour: vnlesse this redde had beene first grounded on white. His passion had lost the vertue of me­rite, had he not beene innocent. But he was Agnus ille immaculatus. 1. Pet. 1. 19. A lambe, that lambe 1. Pet. 1, 19. without blemish, without spot.

[Page 14] A Sunne without a mote, a rose without a canker, a cleare heauen without any cloud.

2. For his Patience. Esay 53. He was oppressed, he was afflicted, yet hee opened not his mouth: hee is Esay 53, 7. brought as a Lambe to the slaughter; and as a sheep be­fore the shearer is dumbe, so openeth he not his mouth. First, the shearers fleece him, and then the butchers kill him, yet he opens not his mouth: to wit, against them, but for them. Father forgiue them, they know not what they doe. He wrote that in the dust, which many engraue in brasse and marble; wrongs. Be­hold, the King of heauen is factus in terris, & frac­tus in terris: yet calls not fire from heauen to con­sume his enemies: but quencheth that fire with his owne blood by them shedde; which they in shed­ding it had kindled against themselues. It is pro­bable, that some of the agents in his death, were sa­ued by his death. O strange inuersion, wrought by mercy; that Iniusti in homicidio, should be made Iusti per homicidium; and that the bloud, which was scarce washed from their guilty hands, should now whiten their consciences. Like that impostum'd Souldior; the blow that was thought to haue kill'd him, cur'd him.

3. For his Profite. He was profitable in his fleece, profitable in his flesh, profitable in his blood, in his life, in his death, and after death eternally profita­ble.

1. His Flesh is meat indeed; though non dentis, sedmentis. Our fathers did eate Manna, which was the food of Angels, as it were; and yet dyed cor­porally: Ioh. 6, 19. but whosoeuer eate the God of Angels [Page 15] spiritually, shall not dye eternally.

2. His fleece good. We were cold, and naked. Is this all? Nay, and polluted too. The fleece of his imputed Righteousnes, keeps vs warme, cloaths our nakednesse, hides our vncleannesse. Hence the Prophet calls him, The Lord our righteousnesse. Ours not inherent, but imputatiue. 2. Cor. 5. 21. VVe are made no otherwise the righteousnesse of God in him, then he was made sinne for vs: which was onely by imputation. So Luther, Christiana sanctitas non est actiua, sed passiua sanctitas: extra nos est iustitia nostra, non in nobis.

3. His bloud excellent, and of most transcendent vertue; whether lauando, or leuando: we were macu­lati, et mactati: speckled with corruptions, dead in sinnes. Not onely as the Remists say, Diseased: but as Paul saith, Deceased: Ephe. 2, 1. Dead in sinnes and trespasses. His bloud hath recouered our life, our health; and washed vs as white, as the snow i [...] Salmon. Thus he is in euery respect profitable to vs; more then we could eyther expetere, or expectare; deserue, or desire. Satan is against vs: behold Christ is with vs; and wee ouercome him by the bloud of the Reuel. 12, 11. Lambe.

Now, is Christ a Lambe? then must you be sicut agni, as Lambes. Christ is the principall and truest exemplar; a generall rule without exception. Imi­tation doth soonest come, and best become Chil­dren and Schollers. VVe are Children. Math. 5. Math. 5, 45. Loue your enemies, &c. That ye may be the children of your Father which is in heauen. VVe are Seruants to Iohn 13, 13. Christ. Io. 13. Ye cal me Maister, & Lord, & ye say wel: [Page 16] for so I am. Though we cannot tread in his steppes, we must walke in his path. As Virgil of Ascanius, sonne to Aeneas. Sequitur (que) patrem non passibus aequis. Now our imitation is confined (not to his miracles, but) to his moralls.

It is fitte the Disciple should follow his Maister. Math. 16. If any man will come after me, let him de­ny Math. 16, 24. himselfe, and take vp his crosse, & follow me. Some follow him, as Peter, a farre off. Some goe cheeke by iowle with him, as the Papists; confounding their owne merits with his, and therein themselues. Some out-runne Christ, as Iames and Iohn. Luke 9. 54. in a preproperous, preposterous zeale; as hot as Mount Hecla. Let vs follow him close, but in meekenesse. Vis capere celsitudinem Dei? cape prius Aug. humilitatem Dei. We must be Lambes according­ly; and that in

1. Patience. VVe must take vp Christs crosse, when we become his Schollers. Not onely beare it, but take it vp. Tollere and Ferre differ. An Asse beares, man takes vp. There is a threefold crosse: Innocent, perient, penitent. Christ bore the first: the perishing theefe the second: the repentant; and wee all must beare the last. The lambe, whether he bee shorne or slaine, is dumbe to complaints.

VVe blesse God, that we are well freed from the Boners and butchers of these lambes: but wee haue still fleecers enough, too many; that loue to see Learning follow Homer with a staffe and a wallet. This we must expect: Christ sends vs not as wolues among wolues, or Shepheards among wolues, or sheepe about wolues; but as lambes [...], in the Math. 10, 16. [Page 17] middest of wolues; as S. Mathew hath it. If they can­not deuoure our flesh, they will plucke our fleeces; leaue vs nothing but the tag-locks, poore vicaredge tythes: whiles themselues and their children are kept warme in our wooll, the Parsonage. Nay, and they would clippe off the tag-locks too; rauen vp the vicaredges, if the lawe would but allow them a paire of sheares. Euery Gentleman thinkes the Priest meane; but the Priests meanes hath made many a Gentleman.

VVell, he had need be a lambe that liues among such wolues. But as Doctor Luther was wont to say. Mitte mundum vadere sicut vadit, nam vult vadere sicut vadit. Merry Latine, but resolute Patience. Let the world go as it doth, for it will go as it doth. Let vs comfort our selues, as our Iewell did his friends in banishment. Haec non durabunt aetatem. This world will not last euer.

He that enters this holy Calling, must be con­tent, as Paul, to dye daily. 1. Cor. 15. 31. To preach the Gospell boldly, is to pull the world about our eares; and to coniure vp the furies of hell against vs. But

Frangit, et attollit vires in milite causa,

Yet Patience is the best gamester; for it winneth, Propert. when it looseth. Hee had neede bee a Iob, that liues among the Sabeans & Chaldeans of our times. Are you disparaged? suffer. Are you despised? suffer. Are you impouerished? suffer. This same Bulapathū is the best hearb in the garden, the hearb Patience. It shall amase them, after all wrongs, to see your foreheads smoothe, countenances milde, [Page 18] lippes silent, and your habites vn-moued. The Wolfe in the Fable (oh that it were but a fable) when hee sees the Lambe drinking at the poole, comes blun­dring into the water and troubles it: then quarrels with the Lambe. Quare turbasti aquam? VVhy hast thou troubled the water?

Sic nocet innocuo nocuus, causam (que) nocendi Quaerit. So Ahab the wolfe told Elias the lambe, that he trou­bled Israel. As it is truely reported; the Papists would haue laide the Gunpowder-treason on the Puritaines; if it had beene effected. Hebr. 10. Ye Heb. 10, 36. haue need of patience; that after ye haue done the will of God, ye might receiue the promise. But I feare, I haue incited your impatience, by standing. so long vpon patience.

2. Time and your expectation call me to the In­nocency of these Lambes. It is not enough for them to suffer wrongs: but they must offer none. For he that doth iniury, may well receiue it. To looke for good, and do bad, is against the law of Retaile. Dy­onisius Lexta [...]nis. Valer. Max. lib. 4. of Syracusa being banish'd, came to Theo­dores Court a supplyant; where not presently ad­mitted, hee turned to his Companion with these words. Perhaps I did the like, when I was in the like dignity. VVhen thou receiuest iniury, remem­ber what thou hast giuen.

It is no wonder, if those lambes be stricken, that strike. He that will be an agent in wrongs, must be a patient. How strange, and vnproper a speech is this; a contentious lambe, a troublesome Minister! How learned soeuer such men may seeme, they are indeed illiterate. They are bad writers that haue [Page 19] not learnd to ioyne: simple Grammarians, that haue not their Concords. It is obserued of Lambes; that Caetera animalia armauit natura, solum agnum dimisit inermem. Other liuing creatures Nature hath armed; but the lambe she sent into the world naked and vn­armed: giuing it neyther offensiue nor defensiue weapons. The Dog hath teeth to bite: the Horse hoofes to trample: the Beare nayles to teare: the Oxe hornes to dash: the Lyon pawes and iawes to deuoure: The Bore hath his tush: the Elephant his snowt: the Hinde and Hare haue swift feete, to saue themselues by flight. Onely the Lambe hath no meanes, eyther to helpe it selfe, or to hurt others.

Neyther is this our Innocency onely to be con­sider'd, in respect immediately of man, or of iniu­ries directed to him. But these Lambes must bee innocent, in regard of God, in regard of their Cal­ling. The Priest in his brest-plate must not onely haue Vrim which is Science; but Thummim which is Conscience. VVe haue manifold weaknesse; we must not haue manifest wickednesse. Though wee bee not in Facto, we must be in Fieri: and not then to begin, when we should be onwards halfe our iour­ney. Theodore required, that the Schoole-maisters for his children should be [...], as wel as [...]: and Christs Apostles were not onely Depurati, but Depurati. Ioh. 13. If I wash thee not, thou hast no part with me. Bis peccat, qui peccat exemplo. Vncleansed Ioh. 13, 8. Ministers are like Bilha and Zilpha, Iacobs maides; that being bound themselues, brought forth chil­dren that were free. Such Church-men are like the Pinacles on some Battlements; that point vpward [Page 14] to heauen, but poyse downeward to their Center.

The best Schooleman said, that Magistrates and Ministers, when they sinne, do Peccare in quid essen­tialiter: all others but in quale accidentaliter. To smoake with the Indian, quarrell with the French­man, court a Lady with the Venetian, plot villany with the Italian, be proud with the Spaniard, cogge with a Iew, insult with a Turke, drinke downe a Dutchman, and tell lyes with the Deuill—for a wa­ger: are workes for wolues, not for lambes. To con­clude; as we haue Deputation, we should haue Re­putation: and because called to be lambes, behaue our selues in Innocence.

3. Our Patience and Innocency make vs not complet lambes, without our Profitablenes. Malum ferimus, malum non offerimus, bonum proferimus. VVe of­fer no euill, we suffer euill, we returne good. It is not enough to suffer wrongs, but we must do none. It is not enough to do no wrong, but we must doe good for wrong. Bonum pro malo reddere Christi­anum est. Euery thing in a lambe is good and vse­full. Math. 5, 44. His fell good, his fleece good, his flesh good: immo et viscera et exorementa commoda sunt. The lambes of God, the Ministers of the Gospell, must vniuersally abound with benefits.

1. To some this lambe giues his fleece: hee cloathes the naked; and keepes the sicke and poore warme in his wooll. He sees not a lambe of Christ stripp'd by pouerty; but he lends him one locke, to hide his nakednesse.

Sic vos, non vobis, vellera fertis oues.

2. He is no niggard of his flesh. Part of his meate [Page 21] and drinke, and such refections as God hath sent him, he willingly giues. The Lamb is not coue­tous. If I haue food and rayment, saith S. Paul, I haue learned to be content. Couetousnes becomes a lamb, worse then rapine a wolfe. Iude makes it the marke of false teachers to feed themselues: and Ieremy saith, Iude. verse 12 the winde shall feed them; nay feed on them, & eate Ier. 22, 22. them vp. Saith Gregor. Considerate, quid de gregi­bus agatur, quando lupi sunt pastores! What shal be­come Homil. 17. Mes­sis quidem mul­ta, &c. of the Lambes, vnder the tuition of Wolues!

3. Yea, euen the bloud of these lambes is profita­ble: which they grudge not to giue for the glory of God, and benefit of the Church, when a iust cause hath called for it. We know that the bloud of Mar­tyrs, was milke which nourished the Primitiue In­fancy of the Church, & Gods tythe hath bin paide in the liues of his seruants. Euery drop of bloud so spilt hath bin like a grain sowne in mature ground, and brought forth a plenteous haruest of beleeuers. Well may that lambe of God, that hath begotte the Church by his bloud on the Crosse: & stil nourisheth her with the same bloud in the Sacramēt: deseruingly require this Circuncision and tribute of bloud, at the hands of his lambes. The Iewes sacrificed their beasts to God: we equal them in sacrificing our concupis­cences and beastly lusts. But we far exceed those ty­picke times, whē we immolate our soules & bodies to God. What confirmation of faith, where it was weak: what inkindling of zeal, wher it was not; hath been thus effected, the deuout acknowledgment of many, non obiter, but ex professo hath demonstrated.

Innumerable are the benefits redounding to you [Page 22] by these Lambes. They are eyes to the blinde, and feete to the lame; nurses to infants, and feeders of stronger Christians. They lend their eyes to those that cannot see: their feete to those that cannot go: speake comfortable things to the troubled heart; and enforme others in the higher mysteries of sal­uation. If you truely prized, and duely praised the profites arising to you by them; you would not, as most do, more esteeme a rotten sheep, then a sound Minister.

But I forget my selfe; as if I were so delighted with these Lambes, that I knew not how to leaue them. Especially (blame me not, if I be) loth to come among the wolues: whereupon, by the next point of my Text, and last I purpose now to handle, I am enforced to venture. Of the Wolfe I must speak: but I hope it cannot bee said, lupus in fabula: there are any such present to heare me.

This is the Description of those, among whom the Lambes are sent. There is a naturall antipathy of these, one against another; euer since God put emnity, an irreconcilable hatred and contrariety, betweene the seed of the Woman and of the Serpent. I haue read, that a string made of Wolues guts, put amongst a knotte of strings made of the guttes of sheepe, corrupts and spoiles them all. A strange secret in nature: and may serue to insinuate the ma­lice of these Lycanthropi against Lambes: that they do not onely persecute them liuing, but euen infest them dead.

No maruell then, if the lambes care not greatly for the company of wolues. For if one scabbed [Page 23] sheepe infect the whole flocke for morality: what will one wolfe doe among the lambes for mortality! Therefore so farre as we may, let vs flye the society of wolues. VVith the mercifull thou shalt shew thy selfe Psal. 18, 25. mercifull, &c. Therefore with the Poet; flye wic­ked company, et te melioribus offer. But how can this be, when we are sent as Lambes in medio lupo­rum? The lambe would not willingly be alone: yet is farre better when solitary, then in woluish society. Plutarch speakes of certaine Law-giuers, that wold haue their Priests abstaine from Goats: a luxurious beast, and making men by contact obnoxious to E­pilepsie. (As the Iewes were commanded in Leuiti­cus, to abstaine from vncleane things.) Though we cannot escape the company of wolues: let vs abhor 1. Cor. 5, 10. all participation of their vices.

The holy word of God, who can giue most congruous names to natures, often compares the wicked to brute and sauage creatures. God doth not onely send reasonable man, to learne wisedome of the vnreasonable beast. So he school'd Israel by the Oxe, Balaam by his Asse; and Solomon sends the Sluggard to the Pismire. For it is certaine, that many beasts exceed man in diuers naturall facul­ties: as the dog in smelling, Hart in hearing, Ape in tasting, &c. But he matcheth degenerate man with beasts of the most notorious turpitudes.

The proud enemies of the Church are called Ly­ons. Psal. 58. Breake out the great teeth of the young Psal. 58, 6. Psal. 80, 13. Lyons, O Lord. Wilde Boares. Psal. 80. The Boare out of the wood doth waste it: and the wilde beast of the field deuoures it. Buls. Psal. 22. Many buls haue com­passed Psal. 22, 12. [Page 24] me: strong Buls of Bashan haue beset me round. And in the same Psalme; Vnicornes. The Bull hath 2. hornes, the Vnicorne one. The roaring Bull, (I had almost said the roaring Boy) the swaggering Ruffi­an hath two hornes; Ishmaels tongue, and Esau's hand: with one horne wounding our bodies and estates, with the other our good names. The Vni­corne, that's the Hypocrite, the fowle-brested, fayre crested, factious Puritaine hath but one horne: but therewith he doth no smal mischiefe. This Vnicornes horne might bee very good, if it were out of his head: but so long as it is there, it hurts rather.

Dauid, Psal. 32. compares refractary men to hor­ses Psal. 32, 9. and mules; which haue no vnderstanding: whose mouth must be held in with bitte and bridle, lest they come neere vnto thee. The Mule, if you heed not, will take his rider in his teeth, and lay him in the manger. And the Horse, when hee hath cast his loade, giues him a kind farewel with his heeles. Ex­perience iustifieth this truth amongst vs: for many of our Parishioners are so full of Iadish qualities, that the poore Minister can hardly keepe his sad­dle.

Sometimes we haue the wicked likened to fowles There is the Peacocke, the proud man, stretching out his painted and gawdy wings. The desperate Cock, the contentious, that fights without any quarrell. The house-bird, the Sparrow, the Embleme of an incontinent and hote adulterer. The Lap-wing, the Hypocrite; that cryes, here t'is, here t'is: here's holi­nesse: when he builds his nest on the ground; is earthly minded; and runnes away with the shell on [Page 25] his head; as if he were perfect, when he is not be­gunne. There is the Owle, the night-bird, the Ie­suited Seminary; that sculkes all day in a hollow tree, in some Popish vault; and at euen howtes his masses, and skreeks downefall and ruine to King, Church, and Common-wealth. There is the Batte, the Neuter; that hath both wings and teeth, and is both a bird and a beast; of any religion, of no re­ligion. There is the Cormorant, the Corne-vo­rant; the Mire-drumble, the Couetous: that are euer rooting and rotting their hearts in the mire of this world. There is also the vulture, that followes armies to prey vpon dead corpses: the vsurer that waites on Prodigalls, to deuoure their decaying fortunes. Some haue in them the pernicious na­ture of all these foule fowles.

VVe may say of a wicked man, as their Schoole­glosse saith of their Soule-Priests. Malus Presbiter aequiparatur Coruo, in nigredine vitiorum, in rauce­dine vocis, in voracitate oblationum mortuorum, in foetore spiritus, in garrulitate, et in furto. Such a man is resembled to a Rauen; in the blacknesse of his vi­ces, in the hoarcenesse of his voyce, in his insatia­ble voracity, in his stench of breath, in his tatling garrulity, and in theft.

VVee finde the wicked otherwhiles compared to Dogs. Psal. 22. Dogs haue compassed me. And ver. 20. Deliuer my soule from the sword, and my darling from Psal. 22, 16. the power of the Dog. And Psal. 59. They returne at E­uening: they make a noyse like a Dog, & go round about Psal. 59, 6. the City. Saith Paul, Philip. 3. Beware of Dogs, &c. eyther grinning in malice, or barking with repro­ches, Philip. 3. 2. [Page 26] or biting with mischiefe.

There is the great Mastiffe, the vsurer; that worryeth all the lambes in a Country. The Bloud­hound, the malicious Murderer, that kills any man which angers him; relying on a friend in the Court for pardon. There is the nimble Beagle, the cun­ning Persecutor; that hath alwayes the innocent in the winde. The proud Gray-hound, the gay Gal­lant, that out-runnes all moderation. The fawning Spaniell, the flattering Sycophant, that hath onely learn'd to fetch and carry; to spring the Couey of his maisters lusts, and to arride, and deride him. You haue also Setters, Quicke-setters I should say, that vndoe the Countrey by making Commons seue­rall. You haue your trencher-dogs, lazie Seruitors, that do nothing, but eate, drinke, play, and sleepe. There be Tumblers too, luxurious Scortators, and their infectious harlots. Some haue yard-dogs, chur­lish Porters, to keepe the poore away from their gates. And there be bawling Curres, rurall igno­rants, that blaspheme all godlines vnder the name of Puritanisme.

To come home, there bee wolues euery where in abundance. I doe not meane literally those, whō the Greekes call [...]: whereof I haue read in diuers stories. And more authentically reported by Doctor Ioseph Hall, in his short Epistolicall dis­course of his Trauels, to abound in Ardenna; called by the Inhabitants Lougarous; in English, VVitch­wolues; witches that had put on the forme of those cruell beasts. Aristotle in his second booke of the nature of beasts, saith that in India is a wolfe, that [Page 27] hath 3. rowes of teeth aboue, hath feet like a Lyon, face like a man, and the tayle of a Scorpion: his voice like a mans voice, and shrill as a Trumpet: and is [...], as these wolues are.

But mysticall wolues: rauenous in the formes of men: hauing a greater similitude to wolues in the disposition of their minds, then dissimilitude in the composition of their bodies. The wicked haue ma­ny resemblances to wolues. Desire of breuity shall reduce them to foure. Sterrillity, ferocity, voracity, subtlety.

1. For Sterrillity. The wolfe is not very fertile in producing the one kind: (if lesse, better.) But vt­terly vnprofitable in any good thing redounding from him. The horse carrieth his Maister, the oxe is strong to draw the plough, the sheepe giues vs wooll for warmth, and flesh for nourishment, the Cowes vdder drops milke into our pailes. The Ele­phant hath vertue in his tooth, the Vnicorne in his horne, the Ciuet-cat in her sent, the Goate in his blood, the Beuer in his genitals. The dogge hath his seruice, and the catte keepes away vermine: not the ape, but makes some sport; and the very poyson of serpents is by art made medicinall. For hyde, or haire, or horne, or hoofe, or blood, or flesh, most beasts yeeld some profite; but the wolfe is good for nothing.

A fitte Embleme of a wicked man; that is vni­uersally euill whiles he liues: and not often doth so much good as a hogge when he dyes. Onely death hath bound him to the good forbearance, and re­straines him from doing any further mischiefe. Per­haps [Page 28] he may giue away some fragments in his Te­stament: but he parts with it in his will, against his will: and it is but a part, whereas Iudas returned al, yet went to hell. The wolfe liuing is like Rumney Marsh. Hyeme malus, aestate molestus, nunquam bonus. Liberts Pe­ramb. of Kent. Tide and time, morning and euening, winter and summer, neuer good. Thus euery way is this wolfe infructuous.

2. For Ferocity. The wolfe is sauage and cruell; and loues to licke his owne lippes, when they reeke with the luke-warme goare of the lambes. There is no such complacency to the wicked, as the wrea­king their malicious teenes on the good. If they cannot reach with their clawes, they vomite out fire, or at least smoke. Omnis malitia cructat fumum. Fulgent. The tongue of such a wolfe is often like a warre-ar­row, which doubly hurts where it lights. It wounds the flesh in going in, and it rends it worse in pulling out. This is the arrow they make ready on the string, to shoote priuily at the vpright in heart. Psalme 11, 2.

Their atrocity is not thus satisfied; but if oppor­tunity giue power, they will wound and worry the lambes first, and proclaime their guiltinesses after­wards. As Cyrill obserues, the lambe of God was ser­ued by the Iewes. Primùm ligant; deinde causas in eum In Ioh. lib. 12. cap. 45. quaerunt. First they binde him, and then they seeke matter against him. As it is reported of a Iudge of the Stemery at Lydford in Deuonshire; who hauing hangd a felon among the Tinners in the forenoon, sate in iudgement on him in the afternoone. So the wolues in Queen Maries daies, imprisoned the inno­cent lambs that had broken no law; and afterwards [Page 29] deuised a law to condēn them. And hauing first mar­tyrd thē, then held disputation whether the act were authenticall. These were the sanguisugous wolues, Papists. There are still rapidi, rabidi lupi, that must haue somwhat to expiate their sauage fury. Auicen speaks of the wolfe; that if the Fishermen leaue him no offall, he wil rend their nets. These Canibals look for somwhat; if it be but for a Ne noceant. Other wolues are afraid of burning flames: but these Lycan­thropi budge not an inch for all the fire in hell.

3. For voracity. The wolfe is rauenous of al beasts; especially the she-wolfe, when she hath a litter: and eates the very earth when she hath no other prey, saith Isiodore. These mysticall wolues rob the Mini­sters, & take away the portion of their meate, as Mel­zar did from Daniel, though against our wils; and force vs to liue with pulse & water-gruell. They loue to haue the Priest look through a Lattice; & would be loth, all his meanes should keepe his house from Dilapidations. The maine policy & piety of many, that would seeme to be most religious & pure, con­sists in plotting and parlying how to lessen the Cler­gymans estate. They grudge not the Merchants wealth, nor enuy the ditation of Lawyers, nor hin­der the enriching of Physitians. These occupations prouide for their bellies, their bodies, their estates. But (as if all were more precious then their soules) their whole labor is to deuoure the Ministers due, and to begger him. I could tel them what Paul saith, If wee haue sowne to you spirituall thing, is it a great thing if we shall reape your carnall things? but these 1 Cor. 9, 11. haue no faith in the Scriptures. They are very hot [Page 30] for the Gospell, they loue the Gospell: who but they? Not because they beleeue it, but because they feele it: the wealth, peace, liberty that ariseth by it.

To cousen the Ministers of their tythes in pri­uate; or to deuoure them in publicke, and to iusti­fie it when they haue done, and to haue the wrested law taking their parts. (But alasse! how should it be otherwise, when it is both Iudges and Iurors owne case too often!) to laugh at the poore Vicar, that is glad to feed on crusts, and to spinne out 20. markes a yeare into a threed as long as his life; whiles the wo [...]fe innes a Crop worth three hundred pound per annum: this is a prey somewhat answe­rable to the voracity of their throats. Let euery mā, of what profession soeuer, necessary or superfluous; be he a member or scabbe of the Common wealth, liue: so the Priest be poore, they care not.

Aristotle saith, that when wolues goe out of their dennes to prey; they first sharpen and whet their teeth with Origanum, or wilde Margerom. Before these wolues speake in publike, or conferre in priuate, theyedge their tongues against the Cler­gy: and like the mercilesse Spaniards to the Indi­ans, they will set them a great deale of worke, and but a little meate. Let them preach their hearts out: for they will see their hearts out, ere they restore them ought of their owne.

Goe to thou wolfe: put that thou hast robbed the Minister of into the Inuentory of thy goods: it shall be grauell in thy throat, hookes in the bellies of thy posterity, and ingender destruction to al the [Page 31] rest. Aristotle saith, that the wooll of that sheepe which was deuoured by a wolfe, infecteth and an­noyeth the wearer. So the goods stolne from the Minister, though neuer so closely, is an infectious contagion, and a deuouring pestilence to thy bo­dy, to thy state, to thy conscience; and will bring all thou hast to confusion. The world sayes now, Alasse poore Lambe: It shall say one day, Alasse poore VVolfe; how art thou caught in the snares of Hell! Meane time they lye in the bosome of the Church; as that disease in the brest, call'd the Cancer, vulgar­ly the wolfe: deuouring our very flesh, if wee will not pacifie and satisfie them with our substance.

4. For Subtlety. The Foxe is admired for craft: but he hath not stolne all from the wo [...]fe. It is ob­serued of wolues, that when they goe to the fold for prey, they will be sure to aduantage themselues of the winde. And Solinus reports of them, that they hide themselues in bushes [...] thickets, for the more suddaine and guilefull preying vpon Goates and sheepe. These Lycanthropi in our times doe more hurt by their subtlety, then by their violence. More is to be feared their pax, quam fax: malitia, quam militia. Beware of them which come to you in sheepes Math. 7, 15. cloathing, but inwardly are rauening wolues.

They haue outsides of Christianity, but insides of rapine. Intus, linum subtilitatis, extra lanam simplici­tatis Greg. Mag. Tertull. demonstrant. Saith Tertullian. Quaenam sunt istae pelles ouium, nisi Christiani nominis extrinsecus superficies?

Hic dolus est magnus, iupus est qui creditur agnus. If you take a wolfe in a lambe-skinne, hang him vp, [Page 32] for he's the worst of the generation.

You will aske how we should know them. A wolfe is discerned from a sheepe, by his howling, and by his clawes; tanquam ex vngue leonem. For the how­ling of these wolues; you shall heare them barking at the Moone, rayling, reuiling, swearing, blasphe­ming, abusing, slandering: for this is a woluish lan­guage. For their clawes. Mat. 7, 16. By their fruites Math. 17. 15. Anselm. you shall know them. Etsi non ex omnibus fructibus, tamen ex aliquibus cognoscetis eos.

Their woluish nature will burst forth to their owne shame, & the abhorring of all men. Thus saith Me­lancthon. Ex malo dogmate, et ma [...]is moribus dignoscē ­tur. You see the nature of these wolues. O that they would consider it, that haue power to menage thē: that they would protect the lambes; and as we haue detected their enemies, so punish them. Muzzle the wolues, that they may not deuoure the flocks: giue them their chaine and their clog; binde them to the good behauior toward the Minister; and restraine their violences. Wolues flye him that is annointed with the oyle of Lyons. If Magistrates would vse that sword, which the Lyon, the King hath put into their hands, to Gods glory, the wolues would be in more feare and quiet.

Let him that hath Episcopall Iurisdiction con­sider what S. Bernard writes to Eugenius: that it is his office, Magis domare lupos, quàm dominari ouibus. And as they say, the Subiect of the Canon law is, De Consider. lib. 2. Homo dirigibilis in Deum, et in bonum commune: so that Court, which is called Forum spirituale, should specially consider the publike tranquillity [Page 33] of these Lambes, & to eneruate the furious strength of wolues.

Let them that are deputed Superuisors of Pa­rishes, Church-wardens; remember that nothing in the world is more spirituall, tender, and delicate, then the conscience of a man: and nothing bindes the conscience more strongly then an oath. Come ye not therefore with Omne benè, when there are so many wolues among you. If you fauour the wolues, you giue shrewd suspition, that you are wolues your selues. Is there nothing for you to present? Gods house, Gods day is neglected: the Temples vnre­paired, and vnrepaired too: neyther adorned, nor frequented. Adultery breaks forth into smoke, fame, infamy. Drunkennes cannot find the way to the Church, so readily as to the Alehouse: and when it comes to the Temple, takes a nap iust the length of the Sermon. And yet Omnia benè still. Let me say; Security and Partiality are often the Church-war­dens: Conniuence, and wilfull Ignorance the Side­men. You wil say, I take for the profit of the Com­missary. I answere in the face and feare of God; I speake not to benefit his Office, but to discharge my owne office.

VVhen all is done, and yet all vndone still, the lambs must be patient, thogh in medio luporū. God wil not suffer our labors to passe vnrewarded. Emit­tuntur, non amittuntur agni. VVhen we haue finished our course, there is laid vp for vs a crown of righteous­nes, which the Lord, the righteous Iudge shal giue vs at 2 Tim. 4, 8. the last day. Aristotle in his Ethicks affirmes vertue to be only Bonum laudabile, making [...] to bee the [Page 34] adiunct thereof: but his Felicity to be Bonum hono­rabile; and giues for the adiunct [...], making it the most honourable thing in the world. But Gods reward to his seruants surmounts all Ethicke or Ethnicke happinesse: bestowing a Kingdome vpon his Lambes on the right hand; whiles the wolues and Goates on the left be sent away to eternal maledic­tion. Now the Lambe of God make vs Lambes, and giue vs the reward of Lambes, his euerlasting comforts.


THE Spirituall Nauig …

THE Spirituall Nauigator BOVND For the Holy Land.

Preached at St. Giles without Cripple­gate, on Trinity Sunday last, 1615.


Reuel. 15. 2. 3.

I saw as it were a Sea of Glasse, mingled with fire; and they, that had gotten the victory ouer the Beast, and ouer his Image, and ouer his Marke, and ouer the number of his name, stand on the Sea of glasse, hauing the Harpes of GOD.

And they sing the Song of Moses the seruant of God, and the song of the Lambe, saying; Great and marueilous are thy works, Lord God Almighty, iust and true are thy wayes, thou King of Saints.

LONDON, Printed by William Iaggard, 1615.

TO THE TRVLY-Religious M. Crashavv, M. Milward, M. Dauyes, M. Heling, with other worthy Citizens, my very good Friends.

GEntlemen, Because you haue iust occa­sion in your callings to deale often with Merchandise, I haue beene bold to call you a little from your Temporall, to a Spirituall Traffique: and haue sent you a Christian Nauigatour, bound for the Holy Land; who without question will giue you some relations of his Trauells, worthy two houres perusing. You shall finde a whole Sea sailed through in a short time; and that a large Sea, not a foote lesse then the World. You will say, the description lyes in a little volume: Why, you haue seene the whole world narrow'd vp into a small Mappe. They that haue beene said, after many yeares, at last to compasse it, haue not described all coasts and corners of it. Euen their silence hath giuen succee­ding [Page] generations hope to find out new Lands; and you know, they haue found them. You cannot expect more of two houres discouery, then of seauen yeares. I leaue many things to be descried by others: yet dare promise this, that I haue giuen you some necessary directions for your happiest voyage. Ouer this glassy Sea you must saile, you are now sayling. Truth be your Card, & the Holy Ghost your Pilot. Your Course being well direc­ted, you cannot possibly make a happier iourney. The Hauen is before your eyes, where your Sauiour sits with the hand of mercy wafting you to him. You cannot bee Sea-sicke, but he will comfort, and restore you. If the Tempest comes, call on him with Peter, Lord saue vs; and he will rebuke the windes and the Seas; they shal not hurt you. Storme and tempest, winds and waters obey his voyce. What Rocks, Gulfes, Swallowes, and the danger (worse then that is called the Terror of the Ex­change, the Pyrate; one plague which the Deuill hath added to the Sea, more then Nature gaue it) of that great Leuiathan, Satan; and other perils that may en­danger you, are marked out. Decline them so well as you may; and consider what Prouidence guides your course: this Sea is Before Gods Throne. Keepe you the Cape of good Hope in your eye: and what euer becomes of this weake Vessell, your Body; make sure to saue the Pas­senger, your Soule, in the day of the Lord Iesus. What is here directed you, shall be faithfully prayed for, by him

That vnfainedly desires your Saluation, Tho: Adams.

THE Spirituall Nauigator BOVND For the Holy Land.

Reuel. Chap. 4. ver. 6.‘Before the Throne there was a Sea of Glasse like vnto Chrystall.’

I Haue chosen a member of the Epi­stle appointed by our Church to be read in the celebration of this Feast to the most Sacred Trinity. There is One sitting on the Throne, which is God the Father: on his right hand the Lambe which was slaine, onely worthy to vnseale the Booke, which is God the Sonne: and seauen Lampes of fire burning before the Throne, the seauen-fold Spirit, which is God the Holy Ghost. Vnus potentialiter, trinus personaliter. Which blessed Trinity in Vnity, and Vnity in Trinity inspire mee to speake, and you to heare. Amen. Before the Throne &c.

[Page 2] The Reuelation is a booke of great depth; con­taining tot Sa [...]menta, quot verba; as many won­ders Ieron. Ep. Paulin. as words, mysteries as sentences. There are other bookes of the Gospell; but Bullinger cals this Librum euangelicissimum, the most Gospel-like In. Ipoc. con. 61 booke, a booke of most happy consolation: deliue­ring those euentuall comforts, which shall succes­siuely and succesfully, accompany the Church vnto the end of the world. It presents, as in a perspec­tiue glasse, the lambe of God guarding, and regar­ding his Saints: & giuing them triumphant victory ouer all his and their enemies. The writings of S. Iohn, as I haue read it obserued, are of three sortes. He teacheth in his Gospell especially Faith; in his E­pistles loue; hope in his Reuelation.

This last (as of great consolation, so) is of great difficulty. There is Manna in the Arke, but who shall open it to vs? Within the Sanctum Sancto­rum there is the Mercy-seate; but who shall draw the Curtaine for vs, pull away the veile? Our Saui­our lies here; (not dead, but liuing) but who shal roll away the stone for vs; open a passage to our vnder­standing? The impediment is not in Obiecto perci­piendo, but in Organo percipiendi; not in the obiect to be seene, but in our organ or instrument of see­ing it: not in the Sunne, but in the dimme thicknes of our sight. God must say vnto vs, as the man of God spake to Eli in the name of Iehouah. 1. Sam. 2. Reuelando reuelaui &c. I haue plainely appeared vnto the house of thy father.

For my owne part, I purpofe not to plunge to the depth with the Elephant; but to wade with the [Page 3] lambe in the shallowes: not to be ouer-ventrous in the Apocalypse, as if I could reueale the Reuelation: but briefely to report what expositions others haue giuen of this branch: and then gather some fruite from it, for our owne instruction and comfort. Be­ing bold to say with S. Agustine, whosoeuer heares me, vbi pariter certus est, pergat mecum; vbi pariter Lib. 1. de Trin. cap. 3. hasitat, quarat mecum; vbi errorem suum cognoscit, redeat ad me: vbi meum, reuocet me. If he be cer­taine with me, let him go on with me: if he doubt with me, let him seeke with me: if he finde out his owne error, let him come vnto me: if mine, let him recall me.

VVith purpose of auoiding prolixity, I haue limited my selfe to this member of the 6. ver. And before the Throne there was a sea of glasse like vnto Chrystall. I finde hereof seauen seuerall expositi­ons. I will lightly touch them, and present them onely to your view; then build vppon the soun­dest.

1. Some expound this glassy and Chrystal-like Sea, of Contemplatiue men: so Emanuel Sa. But I find this foundation so weake, that I dare not set any frame of discourse on it.

2. Some conceiue it to be an abundant vnder­standing of the Truth; a happy and excellent know­ledge, giuen to the Saints; and that in a wonderfull plentitude: so Ambrose. Per mare historica, per vi­trum moralis, per Chrystallinum spiritualis intelligen­tia. By Sea is intended an historicall knowledge; by glasse a morall; a spirituall and supernaturall by Chrystall.

[Page 4] 3. Some vnderstand by this glassy Sea-like Chry­stall, the Fulnesse of all those guifts & graces, which the Church deriues from Christ. In him dwels all ful­nesse: yea so aboundant is his oyle of gladnesse, that it runnes (as it were) ouer the verges of his humane nature, vnto the skirts of his clothing; plentifully blessing his whole Church. Thus it is conceiued by Brightman. As if this mare vitreum were an anti-type to that mare fusum: spoken of 1. Kings 7. 1 King. 7, 23. this glassy sea, to that molten sea. Among other admirable works of that heauen-inspired King. ver. 23. Hee made a molten sea, ten cubites from the one brimme to the other: it was round all about, and his height was fiue cubites: and a line of thirty cubites did compasse it round about, &c. It contained two ver 26. thousand Baths. The end why it was made, and vse for which it serued, you shall finde, 2. Chron. 2. Chro. 1, 6. 4. The sea was for the Priests to wash in. Now this might well seeme to prefigure some great pleni­tude. For otherwise, for Aaron and his sonnes to wash in, Exiguus aliquis vrceolus vel guttulus suf­fecisset: some cruet, bason, or lauer might suffici­ently haue serued.

4. Some intend this glassy sea, like to Chrystall, to signifie Coelum Chrystallinum, the Chrystalline heauen: which they affirme to bee next vnder that heauen of heauens, where the eternall God keepes his Court, and sits in his Throne. And somwhat to hearten the probability of this opinion; it is saide here, this Sea is before the Throne.

5. Some expositions giue this sea for the Gos­pell. And their opinion is probably deduced from the two attributes, Glassy and Chrystalline.

[Page 5] 1. The first expresseth perlucidam materiem, a bright and cleare matter. Which sets a difference betwixt that legall, and this Euangelicall Sea. That was ex aere constatum, which is densa et opaca mate­ries: of molten brasse, which was a thicke, duskish, and shaddowy matter; not penetrable to the sight. This is mare vttreum, a Sea of glasse; more cleare, perspicable, and transparent. That was a Sea of Brasse, this of Glasse. In which disparity this latter farre transcends the former. So that if Dauid saide, Psal. 84. How amiable are thy Tabernacles, oh Lord of Hostes! My soule longeth, yea euen fainteth for the Psalme 84, 1. Courts of the Lord: speaking but of that Legal Sanc­tuary; Heb. 9, 1. which was adorned with those Leuiticall Or­dinances, and Typicall Sacrifices: How much more cause haue we to reioyce with Peter & those two brethren, Mathew 17. to see Iesus Christ trans­figured in the Gospell: his face shining as the Sunne, Mathew 17, 1 and his rayment white as the light? Being not come to the Mount of terror, full of blacknesse, and dark­nesse, Heb. 1 [...], 18. and tempest; whereat euen Moses himselfe did exceedingly feare and quake. But vnto Mount Sion, vnto the City of the liuing God, the heauenly Ie­rusalem, and to an innumerable company of Angels. ver. 22. To the generall assembly and Church of the first borne, which are written in heauen, &c. The greater glo­ry giues [...]s the greater ioy. For, saith Saint Paul 2 Cor. 3, 9. sweetly, If the ministration of condemnation be glory, much more doth the ministration of righteousnesse ex­ceed in glory. They saw (Christum velatum, we reuela­tum) Christ shadowed in the law, we see him mani­fested in the Gospel. Great, without controuersie, is the 1 Tim. 3, 16 [Page 6] mystery of godlines: God manifested in the flesh, iusti­fied in the Spirit, &c. They saw per fenestram, wee sine medio: they darkely through the windowes, we without interposition of any cloud. Great then is the difference betweene that figuratiue molten sea of brasse, and this bright glassy sea of the Gospell.

This Glasse liuely represents to vs our selues, and our Sauiour. Our selues wicked and wretched, dam­natos priusquàm natos, condemned before we were borne: sinfull, sorrowfull: cast downe by our owne fault, but neuer restore-able by our owne strength: without grace, without Christ, without hope, without God in the world. Our Sauiour descending from Eph. 2, 12. heauen to suffer for vs; ascending to heauen to pro­uide for vs: discharging vs from hell by his suffe­rings, and interessing vs to heauen by his righte­ousnesse. Oh looke in this blessed Glasse, and Be­hold the Lambe of God taking away the sinne of the Ioh. 1, 29. world. Looke in it againe, and behold all the spots and blemishes in your owne consciences: as you would discouer to your eye any blot on your face, by beholding it reflected in a materiall glasse. See, contemplate, admire, meditate your owne misery, and your Sauiours mercy, in this Glasse presented.

2. Chrystalline is the other attribute: which is not idem significans, but plenioris, nec non planioris virtutis: not signifying the same thing, but of a ful­ler and plainer vertue, or demonstration. Chrystal­lum est quasi expers color is, accedens proxime ad puri­tatem aëris. Chrystall is described to bee (as it were voide of colour, as comming next to the simple purity of the ayre. Now as the other attribute [Page 7] takes from the Gospell al obscurity: so this takes from it all impurity. There is no humane inuentions, carnall traditions, or will-worship mixt with this Sea: it is pure as Chrystall. Abundant plagues shal be added to him, that shall adde to this Booke: and Reue. 22, 18. his part shall bee taken away out of the booke of life, that shall sacrilegiously take ought from it.

Let me say: God beholds vs through this Chry­stall, Iesus Christ; and sees nothing in vs leane, lame, polluted, or ill-fauour'd. What euer our owne proper, and personall inclinations and inquinati­ons haue beene, this tralucent Chrystall, the merits and righteousnesse of our Sauiour presents vs pure in the eyes of God. Through this Chrystall Christ himselfe beholds his Church; and then saith: Thou art all faire, my Loue, there is no spot in thee. Cant. 4, 7.

6. There is a sixt opinion. Some by this glassy and Chrystall-sea, conceiued to be meant Baptisme. Prefigured by that Red sea. Exod. 14. To which red sea Paul alludes in the point of Baptisme. 1. Cor. 10. I would not haue you ignorant, how that all our fa­thers 1 Cor. 10, 1, 2. were vnder the Cloud, and al passed through the Sea. And were al baptised vnto Moses in the Cloud, and in the Sea. Of this minde are Augustine. Trac­tat. 11. in Ioh. Rupertus. Euthymius.

The accordance of the Type and Anti-type stands thus. As none of the children of Israel entred the terrestriall Canaan, but by passing the redde Sea: so ordinarily, no Christian enters the celestiall Canaan, but through this glassy Sea. The Lauer of regene­ration is that Sea, wherein we must all wash. Verily, verily, I say vnto thee: (He said so, that could tell; [Page 8] and he doubles his asseueration) except a man bee borne of water and of the spirit, he cannot enter into the Iohn 3, 5. kingdome of God. Ordinarily, no man comes to heauen dry-shod: hee must wade through this ford. The Minister must irrigare. 1 Cor. 3. Iohn Baptist must powre on water: and Christ must Christen vs with the Holy Ghost and with fire. There must bee a Mathew 3, 11 washed body, a clensed conscience. This is that the Apostle calls pure water. Heb. 10. Let vs draw neere with a true heart, in full assurance of faith, ha­uing Heb. 10, 22. our hearts sprinkled from an euill conscience, and our bodies washed with Pure water. So let vs draw neere: without this no daring to approach the Throne of grace. Through this Sea we must all saile, the Holy Ghost being our Pilot, the word of God our Compasse; or how should we thinke to land at the hauen of heauen!

7. Lastly others affirme, that by this glassy Sea is meant the World. So Bullinger, &c. This being the most generall and most probable opinion, on it I purpose to build my subsequent discourse. A spe­ciall reason to induce me, (as I think, the best light to vnderstand the Scripture is taken from the Scrip­ture: and as God best vnderstands his owne mea­ning, so he expounds it to vs by conferring places difficult with semblable of more facility) I deriue from Reuel. 15. verse 2. I saw as it were a Sea of glasse mingled with fire, and they that had gotten the victory Reuel. 15, 2. ouer the beast, and ouer his image, and ouer his marke, and ouer the number of his name, stand on the sea of glasse, hauing the harpes of God. Where the Saints hauing passed the dangers of the glassy sea, all the [Page 9] perils and terrors of this brittle and slippery World: and now setting their triumphant feete on the shores of happinesse; they sing a victorious song. Great and maruellous are thy workes, Lord God Al­mighty, iust & true are thy wayes, thou King of Saints. Praising God with harpes and voices for their safe waftage ouer the sea of this World.

Now for further confirmation of this opinion, in the 3. verse, the exultation which they sing, is called the song of Moses the seruant of God. So that it seemes directly to answere in a sweet allusion, to the deliuery of Israel from the Egyptians. At what Exodus 14. time the diuided waters of the redde sea gaue them way; standing vp as a wall on their right hand, and a wall on their left; and that so long, till the little ones, and the women with childe might passe ouer dry-shod. But at last returning to their old course, swallowed vp their pursuers. Immediately here­on, Exodus 15. Moses and all Israel turning backe to behold the Egyptians drown'd in the sea, or flo­ting on the waues, whiles themselues stood secure on dry land; they sung a song to the LORD. The Children of Israel hauing passed the redde sea, sing a song to the LORD: the children of GOD ha­uing past the glassy sea sing a song also; and this lat­ter song is called by the name of that first, euen the song of Moses.

So that the Analogy stands thus. 1. The redde sea was a type of this glassy sea, the VVorld. 2. The olde Israelites of the new and true Israelites, the Faithfull. 3. The Egyptians of all wicked perse­cutors and enemies of Gods Church. 4. Canaan the [Page 10] Land of promise, of Heauen the Land of purchase, which Christ bought for vs at so great a price. Our Aduersaries like theirs, our dangers like theirs, our waftage like theirs: but the Countrey we saile to, far transcends that earthly Canaan. That did but flowe with milke and hony for a time: this with infinite ioy, and illimited glory for euer. Against this con­struction it is obiected.

1. This Sea is before the Throne: how can the World be so said? Answ. Properly: to shew that all things in the World are not subiect to fortune, but gouern'd by Him that sits on the Throne.

2. The world is rather thicke and muddie: how can it be called Chrystall? Answ. Fitly: not in regard of the owne nature; for so it is polluted: but respe­ctu Intuentis, in regard of God that beholds it: who sees all things done in it so clearely, as in Chrystall.

The Allegorie then giues the World 1. for a Sea. 2. for a Sea of glasse. 3. Like to Chrystall. 4. Lastlie, it is before the Throne. Two of the circumstances concerne the world in thesi, two in hypothesi. It is described taliter and totaliter: simply, and in refe­rence. Simply, what it is in it selfe. In reference, what it is in respect of God. The world is

In regard of it selfe aSea.A Sea, for Tempe­stuousness.
Sea of Glasse.A Sea of Glasse, for Brittlenesse.
In regard of GodLike Chrystall: for Gods eye to see all things in it. 
Before the Throne: subiect to Gods gouernance. 

A Sea.

The World is not a materiall, but a Mysticall Sea. Time was, that the whole world was a Sea. Gen. 7. The waters preuailed exceedingly vpon the earth, and Gen 7. 19, 20. all the high hils, that were vnder the whole Heauen, were couered. Fifteene Cubites vpward did the waters preuaile, and the Mountaines were couered. As a Po­et according with the Scripture:

Omnia Pontus erant, deerant quo (que) littora Ponto. All was a Sea, and that sea had no shores. The De­luge of sin is no lesse now, then was thē the deluge of Waters. The floud of wickednesse brought that floud of vengeance. If their soules had not bene first drowned, their bodies had not bene ouerwhelmed. The same ouer-flowing of iniquity shall at last drowne the world in fire.

The World may be very fitly compared to the Sea in many concurrences.

1. The Sea is an vnquiet Element, a fuming & foming beast, which none but the Makers hand can bridle. Math. 8. What manner of man is this, that euen Math. 8, 27. the Winds and the Sea obey him? The world is in full measure as vnruly. It is the Lord that stilleth the noise of the Seas, the roaring of their waues, and the tu­mult Psal. 65: 7. of the people. Where the Psalmist matcheth roaring waues, and roaring men: the raging of the Sea with the madnesse of the world. And yet God is able to stil them both. The Prophet calles the Sea a raging creature, and therein yoakes it with the wic­ked. The wicked are like the troubled Sea, when it can­not rest, whose waters cast vp mire and dirt. Esay 57, 20.

[Page 12]

Vnà Eurus (que) Notus (que) ruunt, creber (que) procellis
[...]ncid. 1.
Affricus, et vastos tollunt ad littora fluctus.

Yet the Lord gathereth the waters of the sea together as an heape: and layeth vp the depth in store-houses. Heare God himselfe speake to this boystrous Ele­ment. Psalme 33, 7. Iob. 38. Hitherto shalt thou come, but no fur­ther: and here shall thy proud waues be stayed: Let me say truely of God, what Pliny of Nature, in this E­lement. Hîc ipsa se Natura vincit numerosis modis. God, who is maruellous in all his wayes, wonder­full in all his workes; is in the Sea most wonderfully wonderfull. It is called Aequor, quasi minimè aequum: so (I thinke) the World mundus, quasi mini­mè mundus. Sometime Fretum à fremitu; of a boy­sterous and troublesome nature. The VVorld is full of molesting vexations, no lesse then the Sea.

1. Sometimes it swels with Pride, as the Sea with waues; which Dauid saith, mount vp to heauen. Behold that Babilonian Lucifer, saying, I will exalt Psalme 107. my throne aboue the stars of God. I will ascend aboue Esa. 14, 13, 14 the heights of the Clouds: I will be like the most High. Pride is haughty, and walks with a stretched out neck, Esay 3, 16. and with an eleuated head: as if at euery steppe it could knocke out a starre in heauen. Especially the proud man, like the Sea, swels if the Moone inclines, if his Mistris grace him.

2. Vaineglory is the winde, that raiseth vp the billowes of this Sea. The off spring of the reuiued Genesis 11. world are erecting a turret, whose battlements were meant to threaten heauen. Did they it in an holy ambition of such neighbourhood? No: they lo­ued not heauen so well. Did they it for security vp­on [Page 13] earth? Neither: for Feriunt summos fulgura mon­tes; the nearer to heauen, the more subiect to thun­der, lightning, and those higher inflammations of heauen. VVheras Procul a loue, procul a fulmine, was the old saying: Far from Iupiter, far from his thunder. Their purpose was onely glory in this world. And as the Psalmist saith, that the winde raiseth the billows of the sea. He commandeth & raiseth the stormy wind: which lifteth vp the waues thereof. So Ambition was Psal. 107, 25. the wind, that reared those waues and wals of pride.

3. The World like the sea, is blew with enuy, li­uid with malice. It is the nature of worldlings to ouer-vexe themselues at the succesfull fortunes of others. God must do nothing for another man, but his euill eye thinkes himselfe wrong'd. He repines at that shower, which fals not on his owne ground. The pretions balmes distill'd from heauen on neigh­bours breake the malicious mans head. Hee hath in him no honesty, but especially wants an honest eye. He wounds himselfe to see others healed. Ney­ther are the blowes, he giues his owne soule, transi­ent flashes, or lashes that leaue no impression be­hind them: but markes that he carries with him to his graue: a leane, macilent, affamished body; a soule selfe beaten blacke and blew.

4. Sometimes it boyles with wrath: and herein the world and the sea are very semblable. A mad & impatient element it is; how vnfit to figure man! Ye [...] such is his indignation; if in the rage and fury of the sea there be not more mercy.

There is a time when the sea ceaseth from her raging: but the turbulent perturbations of this [Page 14] passion in the world continue without remission or interruption. The angry man is compared to a Ship sent into the sea quae Daemonem habet gubernator [...]m; which hath the Deuill for the Pilot. Ira mortalium debet esse mortalis. The anger of mortal man should Lactant. be mortall, like himselfe. But we say of many, as Va [...]er. Max. of Sylla: It is a question, whether they or their anger dye first: or whether death preuents them both together. If you looke into this trou­bled Sea of anger, and desire to see the Image of a man: behold, you finde fiery eyes, a faltring tong, gnashing teeth, a heart boyling in brine, and dry­ing vp the moysture of the flesh; till there be scarse any part lest of his right composition. The tumul­tuous rage of the world so reekes with these passi­ons, that the company of those men is as ominous and full of euill bodings, as the foming Sea.

5. The Sea is not more deepe then the World. A bottomlesse subtlety is in mens hearts, and an honest man wants a plummet to sound it. Pollicy and Piety haue parted company; and it is to be fea­red, they will hardly euer meete againe. He is coun­ted a shallow fellow, that is, as the Scripture com­mends Iacob, a plaine man, dwelling in tents. New deuices, trickes, plots, and stratagoms are only in Genesis 25, 27 request. Doe you not know the reason hereof? The world is a Sea; and in this Sea is plaine-dealing drown'd.

6. There is foming luxury in this Sea: a cor­rupt and stinking froth, which the world casts vp. The steame of lust in this mare mortuum fumes per­petually; poysons the ayre we breathe; and like a [Page 15] thicke fogge, riseth vp to heauen, as if it would ex­hale vengeance from aboue the clouds. This spumy fome is on the surface of the world, and runnes like a white leprosie ouer the body of it. Commend the world, ye affecters and affected of it: there is a fome that spoiles the beauty. Praise it no further then Naaman was, 2. King. 5. He was Captaine of the hoast of the King of Syria, a great man with his 2 King. 5, 1. maister, and honourable, because the Lord by him had giuen deliuerance to Syria: He was also a mighty man in valor, but he was a Leaper. There is a blurre in the end of the Encomium: a blanke in the Catastrophe: a prickle vnder the rose. But he was a leaper. This veruntamen marres all. The world you say, is spa­ciosus, speciosus; beautifull, bountifull; rich, delight­full: But it is leprous. There is a Sed to it: a filthy some that defiles it.

7. The world, as the Sea, is a swallowing Gulfe. It deuoures more then the Sea of Rome: yea, and will deuoure that to at last. It swallowes those that swallow it: and will triumph one day with insulta­tion ouer the hugest Cormorants, whose gorges haue bene long ingurgitated with the world; In vis­ceribus meis sunt: They are all in my bowels. The Gentleman hath swallowed many a poore man: the Merchant swallowes the Gentleman: & at last this Sea swallowes the Merchant. There are foure great deuourers in the world, Luxury, Pride, Glutto­ny, Couetousnesse. The Prophet I [...]l speakes of foure horrible destroyers. That which the Palmer worme Ioel. 1, 1. hath left, hath the Locust eaten: that which the Locust hath left, hath the Canker-worme caten: and that [Page 16] which the Canker-worme hath left, hath the Caterpil­ler eaten. The Palmer is Luxury: the Locust Pride: the Canker Gluttony: and you all know that the Ca­terpiller is Couetousnesse. Luxury, like the Palmer, swallowes much in the world: that which luxury leaues vnspent, Pride the locust deuoures: the scraps of Pride, the Canker Gluttony eates, and the frag­ments of all the former, the Caterpiller Couetousnesse soone dispatcheth. These be the worlds foure wide­throated Swallowers.

These circumstances haue demonstrated (the first instance of this comparison) the tumultuous turbulency of the world. There be many other resem­blances of it to the Sea.

2. Mare amarum. The Sea is bitter, and therfore cal­led the sea. A quo dominatio, denominatio. The waters therof are also salt and brinish. Al demonstrates the world to haue an vnsauory rellish. So it hath truely; whether we respect the works or the pleasures of it.

The workes of this sea are the waters of Marah. Exod. 15. If we be true Israelites, when we come to the waters of this Marah, we cannot drinke of the wa­ters Exod. 15, 23. of Marah; for they are bitter. The workes of the world haue an vnsauory rellish. Would you know what they are? Aske S. Iohn. All that is in the world, 1 Iohn 2, 16. the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. Haec tria pro trino Numine mundus habet. Aske S. Paul. Adul­tery, fornication, vncleanesse, lasciuiousnesse, Idola­try, Gal. 5, 19. witch craft, hatred, variance, emulations, wrath, strife, seditions, heresies, enuyings, murthers, drunken­nes, reuellings: These opera tenebrarum are bitter [Page 17] workes: branches springing from that roote, which beareth gall and wormewood. Deut. 29. Sowre and Deut 29, 18. wilde grapes which the soule of God abhorreth. As the good Simon told the bad Simon. Act. 8. Thou art Acts 8, 23. in the gall of bitternesse, and bond of iniquity.

Nay euen the delights of the world are bitter, sowre, and vnsauory. For if medio de fonte lepôrum, there hap not surgere amari aliquid; yet knowest thou not, it will be bitternesse in the end? Reioyce, oh yong man, Eccle. 11, 9. in thy youth, & let thy heart cheare thee, &c. But know thou, that for all these things, God will bring thee into iudgmēt. It may be hony in the Palate, it is gal in the bowels. Iob. 20. Though wickednesse be sweet in his Iob. [...]0, 12. mouth, though he hide it vnder his tongue: Though he spare it, and forsake it not, but keepe it still within his mouth. Yet his meat in his bowels is turned, it is the gall of Aspes within him. He that swims in a full sea of ri­ches, and is borne vp with whole flouds of delights, is but like a Sumpter-horse, that hath carried the Trunkes all day, and at night his treasure is taken from him, and himselfe turned into a foule stable; perhaps with a gall'd back. The rich worldling is but a hir'd Porter, that carries a great load of wealth on his weary backe all his day, till he grone vnder it: at night, when the Sun of his life sets, it is taken from him; and he is turn'd into a foule stable, a squallid graue: perchance with a gall'd shoulder, a raw and macerated conscience.

Say, the delights of this world were tollerably sweet; yet euē this makes them bitter, that the swee­test ioyes of eternity are lost by ouer-louing them. There was a Romane, that in his will bequeathed [Page 18] a Legacie of a hundred Crownes to the greatest foole. The Executors inquiring in the Citie for such a one, were directed to a Nobleman, that ha­uing left his owne faire reuenues, Mannors & man­ners, became a Hog-heard. All men consented, that he was the greatest foole. If such a Legacie were now giuen, the Heires neede not trouble themselues in scrutiny: there be fooles enough to be found euery where: euen so many, as there bee worldlings: that refusing the honors of heauen, and the riches of glory, turne Hog-keepers, nay rather Hogges; rooting in the earth, and eating huskes.

But how bitter, saltish, and vnsauourie soeuer the Sea is, yet the Fishes that swim in it, exceeding­ly like it. The World is not so distastfull to the hea­uenly palate, as it is sweete to the wicked. Who haue learned, though with that woe and curse. Esa. 5. To call good euill, and euill good; bitter sweete, and Esay 5, 20. sweete bitter. They strip themselues to adorne it, as the Israelites did for the Golden Calfe; and so a­dorned, adore it with deuoted hearts. It is their Baal, their Idoll, their God. Alas! it is no God; more like, they will finde it a Deuill. M. Fox in his Martyrologie hath a story of the men of Cockeram in Page 1404. Lancashire. By a threatning command from Bon [...]r, they were charged to set vp a Rood in their church: accordingly they compounded with a Caruer to make it. Being made, and erected, it seemes it was not so beautifull as they desir'd it; but with the harsh visage thereof scared their children. (And what should a R [...]od serue for, but to please children and fooles?) Heereupon they refused to pay the [Page 19] Caruer. The Caruer complaines to the Iustice. The Iustice well examining and vnderstanding the mat­ter, answeres the Townsmen. Go to, pay the work­man; pay him: and get you home, and marke your Roode better. If it be not well-fauoured enough to make a God of; it is but clapping a paire of hornes on't, and it will serue to make an excellent Deuill. So adde but your superstitious dotage, couetous oppressions, and racking extortions to the World, whereby you gore poore mens sides, and let out their heart-blouds: and though it bee no God to comfort, you shall finde it Deuill enough to con­found. The world then is extremely bitter in dige­stion, what euer it be at the first rellish.

Well yet, as salt and bitter as this Ocean the world is, there is some good wrought out of this ill. That supreme and infinite goodnesse deswades his Chil­dren from affecting it, by their experienced tart­nesse of it. So the Nurse embitters the dugge, when she would weane the Infant. How easily had Solo­mon bene drowned in this Sea, had hee not percei­ued the distastfulnesse? when his vnderstanding & sense concludes, All is vexations his affections must needs begin to abhorre it. Gods lets his looke in­to the world, as some go to Sea, to be Sea-sicke: that finding by experience, what they would not credit by relation, they may loath this troublesom world, and long to be in the Land of Promise. He that once throughly feeles the turbulencie of the Sea, wil loue the [...]ry land, the better whiles he liues. Our better spirituall health is not seldome wrought, by being first Sea-sicke, disquieted with the worlds vexations. [Page 20] Salt water hath sometimes done as much good as sweet: hard things, as soft: as stones, as well as cot­ten, are good casting for a hawke. The crudities of sin in Dauids soule were vomited vp by a draught of this bitter water. That profuse Sonne would haue beene a longer stranger to his Fathers house; if the Luke 15. World had not put him to a Hogges dyet. Peter no sooner sees the billow, but he eiaculates to Christ, a short but substantiall prayer, Lord, saue me.

For this cause is the world made to vs so full of afflictions. Christ promiseth to giue a reward, but not to take away persecutions. Blessed are they, which are persecuted for righteousnes sake: for theirs is the Math. 5, 10. Kingdome of heauen. He doth not subtract all suffe­ring, but addes a recompence, God doth so mingle, and compound, and make them both of one indif­ferency and rellish: that wee can scarse distinguish which is the meat, and which the sawce; both toge­ther norishing our spiritual health. You see the alike distastfulnes of the world and sea. This is the second resemblance.

3. The sea doth cast forth her dead fishes; as if it labourd to purge it selfe of that which annoyes it: giuing onely contentfull solace and nutriment to those that naturally liue in it. So does the world; cō ­tending to spew out those that are dead to it. 1. Cor. 4. We are made as the filth of the world, & the off-scou­ring of all things vnto this day. No maruel if she pukes 1 Cor. 4, 13. when we lye on her stomack. A body inured to poi­sons, growes sicke & queasie at the receit of whole­some nourishment. Ioh. 15. If ye were of the world, the world would loue his owne. But because you are not Iohn 15, 19. [Page 21] of the world, but I haue chosen you out of the world, therefore the world hates you. Not a piece of the world, but all the world. Math. 10. You shall be hated Math. 10, 22. of all men for my name sake.

The godly are indeed the very health of the world. The Family thriues the better, that Ioseph but serues in. The City is forborne so long as Lot is in it. The whole world stands for the Elects sake. And if their number were accomplished, it should bee deliue­red to the fire. Yet: oh strange! Eliah is said to trou­ble Israel: and the Apostles are thrust out of Cities for turbulent fellowes. But saith Ambros. Turbatur illa nauis, in qua Iudas fuit. The Shippe was troubled wherein Iudas was. Christ was in a Ship with the o­ther Apostles, without Iudas: behold the winds are still, the sea is calme, the Ship safe. Christ was in a Ship with Iudas amongst the rest, and Turbatur illa nauis: the winde blusters, the waues rore, and a tem­pest endangers the vessell to ruine.

Benefit multis ex societate boni. One goodman doth much good to many. He is not only as manacles to the hands of God, to hold them from the defulmi­nation of iudgements; but is also a happy preuen­tion of sin. He keepes God from being angry: he calmes him, when he is angry. A godly man is like Dauids Harpe; he chaseth away the euill spirit from the company: and he doth (as it were) coniure the Deuill. For in his presence, (as if he could worke miracles) Impudence growes ashamed, ribaldry ap­peares chast, drunkenesse is sober, blasphemers haue their lips seal'd vp, and the mouth of all wickednesse is stopp'd. This good comes by the good.

[Page 22] Yet because they are dead to the world, it casts them out. So the Gergesites did cast Christ out of their borders. Math. 8. So the Pharises did cast the Conuert that was born blind, out of their Synagogue. Ioh. 9. So the Antiochians did cast Paul and Barna­bas Iohn 9, 34. Acts 13, 50 out of their coasts. Act. 12. Like Confectioners, that throw away the iuyce of the Orenges, and pre­serue onely the rindes: or as certaine Chymists, that cast all good extractions to the ground, and onely make much of the poison. But if you will not bee picked vp of the world, you must adhere close to it, and with alimental congruence please his stomack. Wil you go to the Court? you must be proud, or you shal be despised. Wil you to the city? you must be subtle, or you shall be cheated. Will you to the Country? you must partake of their ignorant and blinde dotage, and ioyne in their vicious cu­stomes, or you shall bee reiected. If you liue in the world, and not as the world, this Sea will spew you vp, as too holy for their company. But let'hem. For God forbid that I should glory, saue in the Crosse of Galath. 6, 14. our Lord Iesus Christ, by whom the world is crucified vnto me, and I vnto the world.

4. The Sea is no place to continue in. No man sailes there to saile there: but as he propounds to his purpose a voyage, so to his hopes a returne. You hold him a prisoner, that is shut vp in close wals; the doore of egresse barred against him. He is no lesse a Prisoner, (though his Iaile bee as large as the Sea) that must not set his foot on drye ground. The banks and shores be his prison walls: & although he hath roome enough for his body, he [Page 23] is narrow'd vp in his desires. He findes bondage in liberty: the one halfe of the earth is but his prison; and he would change his walk for some little Iland.

The world in like sort, is no place to dwell in for euer. Selfe-flattering fooles, that so esteeme it. Psal. 49. Their inward thought is, that their houses Psal. 49, 11. shall continue for euer, and their dwelling places to all generations: therefore they call their lands after their owne names. As if the Sea were for mansion, not for transition. It was a glorious piece of the world, which rauished Peter desir'd to build Tabernacles on: Math. 17. yet it was perishable earth; and it might not be granted. Heauen onely hath mansions. Ioh. Iohn 14, 2. 14. (In my Fathers house there are many mansions; all the world else is but of tottering Tabernacles.) And immobile regnum. Heb. 12. a kingdome that cannot be shaken; when all the kingdomes and Prin­cipalities Heb. 1 [...], 28. of the earth shall be ouerturned. This world then onely is for waftage.

There is one Sea to all men common, but a dif­ferent home. We are all in this world eyther Stran­gers 1 Peter 2, 11. or Straglers. The godly are strangers. 1. Pet. 2. Dearely beloued, I beseech you as Pilgrims and stran­gers, abstaine from fleshly lusts which fight against the soule. So that aged Patriarch acknowledged to the Egyptian King. Few and euill haue the dates of thy seruant beene in his Pilgrimage. In that true golden legend of the Saints, it is said of them. They confessed Heb. 11, 13. that they were strangers & Pilgrims on the earth. The wicked are straglers too; and howsoeuer conentur figere pedes, and to take their portion in this life. Psal. Psal. 17, 14. Acts 1, 25. 17. yet they must, with Iudas, to their owne home. [Page 24] We grow vpward, they goe forward, to heauen or hell, euery man to his owne place. Let the rich man promise his soule a Requiem here. Lu. 12. 20. Let the Atheisticall Cardinal of Bourbon preferre his part in Paris to his part in Paradice: yet the sea is not to be dwelt on: It is but for waftage, not for perpetuity of habitation. This is the fourth Resemblance.

5. The Sea is full of dangers. To discusse the perils of the sea belongs rather to the capacity of a Marriner, then of a Diuine. I will onely appre­hend so much, as may serue to exemplisie this dan­gerous world.

1. The Sea is one of those fearefull elements, wherin there is no mercy. Oh that the world had but so much mercy, as might exempt and discharge it of this comparison. But if we take the world for the wicked of the world, we read that the very mercies of the wicked are cruell.

2. There be Pyrates in the Sea. Alas! but a hand­full to that huge army of them in the world. Take a short view of them from our most excellent Postil­list. Fury fights against vs, like a mad Turke. Fornica­tion, like a treacherous Ioab; in kisses, it kils. Drun­kennes is the maister-gunner, that giues fire to al the rest. Gluttony may stand for a Corporall; Auarice for a Pioner; Idlenesse for a Gentleman of a company. Pride must be C [...]ptaine.

But the Arch. Pyrate of all is the Deuill; that huge Leuiathan, that takes his pleasure in this sea. Psa. 104. And his pastime is, to sinke the fraught of those Merchants, that are laded with holy traffique for heauen. Canst thou draw out this Leuiathan with an Iob. 41, 1, 2. [Page 25] hooke? or his tongue with a cord which thou letst down? Canst thou put a hooke into his nose, or bore his iaw th [...] ­rough with a thorne? Historians speake of a fish that is a speciall, & oft-preuailing enemy to this Whale; called by some Vihuella, or the Sword-fish. The most powerfull thing to ouercome this mysticall Leuiathan, is the sword of the Spirit: which to be se­conded with the temporall sword of the Magistrate is of singular purpose. Whiles neyther of these swords are drawne against this Pyrate, & his malig­nant rabble; no maruel, if they make such massacres on the sea of this world. Let the red Dragon alone, & whilst himselfe comes tumbling downe from heauē, he will draw downe many stars with his tayle.

3. There be Rocks in the sea; which if a skilfull Pi­lote auoide not warily, he may soone haue his vessel dash'd in peeces. How many Ships haue bene thus cast away! How many Merchants hopes thus split? They call their vessels by many prosperous names: as the Successe, the Good speed, the Triumph, the Safe­guard; How vaine doth one Rocke proue all these ti­tiles! The Rocks of our Marine world are Persecutions and offences: which lye as thick, as those fiery serpents in the wildernes, with their venemous and burning stings. Numb. 21. Christs cause and Christs crosse go most commonly together: and who shall be sooner offended then his little ones? All that wil liue god [...]y in 2. Tim. 3, 12. Christ Iesus, shall suffer persecution. As if it were a fa­tall kind of destinie to them, not to be euaded. Woe Math. 18, [...]. vnto the world, because of offences; saith He that is a­ble to execute vengeance vpon his aduersaries. It must needs be that offences come: but wo be to that man [Page 26] by whom the offence commeth. It were better for him, that with a Mil-stone hung about his necke, he were drowned in the depth of the materiall Sea: as his soule hath beene already drowned in this mysticall Sea of wickednesse. Well, put the worst: if these Rockes do shatter vs, if these pensecutions shall splitte the Barke of our life, yet this be our comfort: our death is not Mors but immortalitas: not a death, but an entrance to life vncapable of dying. Rockes in the Sea vndoe many a Merchant; these Rockes euentu­ally make vs happy: and often we haue iust cause to take vp that saying. Perieramus, nisi perijssemus; we had bene vndone, had we not bene vndone.

4. Besides Rockes, in the sea there be also gulfes. In the Sicilian sea there is Scylla, a great Rocke: and Charybdis, a place of dangerous swallowes: where­out was drawne that prouerbe. Incidit in Scyllam, cupiens vitare Charybdim. Mystically, in this world there are not onely Rockes of persecutions, but gulfes and swallowes of Errors and Heresies. Let vs be­ware, lest auoiding the one, we be deuoured of the other. There is a perilous Gulfe in the Romane sea: (too too many of our nation haue found it.) Dan­gerous swallowes about Amsterdam. It is good to flye from the Gulfe of superstition; but withall to auoide the swallow of separation. It is ill turning eyther to the right hand or to the left: mediocrity is the safest way. VVhen Opinion goes before vs, it is a great question, whether Truth will follow vs. Stragling Dinahs seldome returne, but rauish'd home. Singularity in conceites concerning matters of Religion, are as perilous as to follow a plurality [Page 27] or multitude in euill customes. A man may perish as easily in the faire-colour'd waters of heresie, as in the mudde of iniquity. VVhat matters it, whether thou be drown'd in faire water or foule, so thou be drown'd. Beware of these gulfes and swallowes.

5. There be Straites in the sea of this world: those of Magellan or Giberaltare are lesse dangerous. The hard exigents of hatred, obloquie, exile, penurie, misery: difficult Straites, which all sea. faring Chri­stians must passe by to the Hauen of blisse. Pyrates that care not which way they direct their course, but only watch to rob and spoile, are not bound to these passages. So worldlings, that neuer aime or intend for heauen, but to ballace themselues with the wealth of the world, from whomsoeuer, good or bad: or howsoeuer, by faire meanes or foule, they attaine it; may keepe the broad Ocean, and haue sea-roome enough. For broad is the way of de­struction, Mathew. 7. and many there be that keepe it. But the godly are bound for the Coast, that lyes vpon the Cape of Bona Speranza, and they must of necessity passe through these Straights. Straite and narrow is the way that leadeth vnto life, and few there bee that finde it. But if, like those Argo-nautae, wee will saile for the Golden fleece of ioy and happinesse, we must be (militantes inter fluctus) content with hard Pas­sages. It is our solid comfort, (as it was fabled of that Shippe, that it was made a starre in heauen) that we shall be one day, (inter syderatriumphantes) stars fixed in the right hand of God; and shining for euer in glory. This is the fifth danger of our mysticall sea; straights.

[Page 28] 6. There be Sirens in the Sea of this world. Sy­rens? Hirens, as they are now called. Those in the materiall Sea are described to haue in their vpper parts the proportion or beauty of women: downe­wards they are squalid and pernicious. Virgo form [...] ­sa superne, Decidit in turpem piscem. They inchant men with their voices: and with sweet songs labour sopire nautas, sopitos demergere, to lull the Mariners asleepe, and sleeping to sinke and drowne them. What a number of these Sirens, Hirens, Cockatrices, Courteghians, in plaine English Harlots swimme a­mongst vs, happy is it for him that hath only heard, and not bene infected.

Their faces, and their voices promise ioy and iollity; their effects are onely to drowne and ship­wracke mens fortunes, their credites, their liues, their soules. A Booke cald Opus tripartitum speakes of the Storkes; that if they catch one Storke leauing his owne mate, and coupling with another, they all fall vpon him, and spoile him of his feathers and life to. But as if this sinne were growne a vertue by cu­stome among vs, there are not wanting, who know­ing the iudgement of God (that they which commit such Rom. 1, 32. things, are worthy of death) not onely do the same, but haue pleasure in them that do them. If in Authoritie subordinate to inferiour Magistrates (the perswasi­on of my heart excuseth the higher powers; and the impartiall proceedings of the trulie Reuerend and godly Prelates of this land testifie it) there were not some conniuence, (God forbid Patronizing) of these enormities for some sinister respects: the Si­rens about our Riuer of Thames should bee (if not [Page 29] sent swimming to Graues-end, yet at least) taken in at Bridewell staires.

Perhaps a poore man incontinent may smart for it; but how often dares an Apparitor knocke at a Great-mans gate? If Lust comes vnder the ranke of Honourable, or Worshipfull, who dares tax it? But let as many as would bee one Spirit with the Lord Iesus, hate to be one flesh with a Siren. It is re­corded 1 Cor. 6. of Vlysses, that he stop'd his eares to the in­cantations of these Sirens; and hauing put the rest vnder the hatches, bound himselfe to the Mast; to preuent the power of their tempting witch-crafts. Vlysses was held a wise man: sure then they are no lesse then fooles, that prooue and approoue their charmes. No man loues a Gally-pot for the paint, when he knowes there is poison in it. I end in the Epigram of a moderne Poet.

Si renum cupis inco [...]mem seruare salutem,
Sirenum cantus effuge, sanus eris.

7. Another perill in this mysticall Sea is the fre­quencie of tempests. Some haue tempestuous lookes, as Laban. Gen. 31. Some tempestuous hands, as Sam­ballat. Nehem. 4. to hinder the building of Ierusa­lem. Innumerable haue tempestuous tongues, as Ish­mael, Shimei, Rabshakeh. Such tempests haue bene often raised from the vapor of a malicious breath, that whole Kingdomes haue bene shaken with it. Maister Foxe mentioneth in his Booke of Martyrs, that one in the street crying fire, fire; the whole as­sembly Pag. 1180. in S. Maries in Oxford at one Mallary's Re­cantation, presumed it in the Church. Insomuch, that some laboured at the doores, where through [Page 30] the crowd of many, not one could passe: some stucke in the windores: al imagin'd the very Church on fire, and that they felt the very molten lead drop on their heads: whereas all was but a false fire; there was no such matter. In like sort scandalous slanders, and inuectiue contumelies begin at a little breach, one calumnious tongue; and get such strength, like mutiners which marching forward, that the world soone riseth in an vprore. These are called by Am­brose, Procellae mundi. And what world-faring Chri­stian hath scaped these stormes! But saies Epictetus. Si rectè facis, quid eos vereris, qui non rectè reprehen­dunt? If thou do rightly, why shouldst thou feare them that blame wrongfully? Doe well, and be happy, though thou heare ill. This is another danger, Tempests.

8. There is yet a last perill in the Sea; which is the fish Remora. A fish [...] as it is described of no magnitude, about a cubit in length; yet for strength able to stay a Ship. It is recorded, that Caius Caesars Galley was stayed by this fish.

There are many Remora's in this world, that hin­der the good speed of Christian endeuors. Would Herod heare and obey Iohn Baptists preaching? He hath a Remora that hinders him, Herodias. Would Nicodemus faine come to Christ? Feare of the Iewes is his Remora. Would Paul come to Thessalonica? The Deuill is his Remora. Wee would haue come to you once and againe, but Satan hindred vs. Yea euen 1 Thess. 2, 18. doth Christ Iesus purpose in his infinite mercy to suffer for vs, and pre-acquaint his Apostles with it? E­uen Peter will be his Remora. Maister fauour thy Math. 16, 22 [Page 31] selfe. This shall not bee vnto thee. Hath that for­ward young-man any good mind to follow Christ? The parting with his goods to the poore is his Re­mora. VVould you haue him that is rich follow po­uerty?

Such are our Remora's now; that hang vpon our armes, like Lots wife, deswading our departure from Sodome. Are we inuited to Christs Supper, the Gospell? Some Oxen, or Farmes, or a wiues idlenes, the pleasures of the flesh retards vs. Some businesse of our owne is a Remora to Gods businesse. Are we called to speake in the Truths cause boldly? The awefull presence of some great man is our Remora, we dare not. Doth our consciences prompt vs to parle for the restoring of the Churches right? Our owne Impropriations, and the easie gaine of the tenth of our neighbours goods, are a Remora, wee cannot. Are we exhorted in the name of IESVS CHRIST, for Gods mercy to vs, to shew mercy to his; to feed the hungry, succour the weake, re­leeue the poore, & make vs friends of our vnrigh­teous Mammon by charity? Alasse! the world, coue­tous desire of gaine is our Remora; wee must not. Tell the Couetous man, that he is not Gods Treasu­rer, but his Steward; and blame him for peruerting the end of his Factor-ship; there is a Deuill plucks him by the sleeue, thirst of gaine, God hee confes­seth his Maister; but the world his Mistrisse. If you aske him, why he doth not in charitable deeds obey his Maister; he answers, his Mistris wil not let him.

VVould the yong man repent? his harlot steps forth, and like a Remora, stayes his course. Let [Page 32] a Sermon touch a mans heart, and begin remorse in him, that he purpose reformation; good fellow­ship, like a Remora, stops him. Yea, let a man in an age, (for rare are the birds that drop such fea­thers) erect Hospitals: Piety and deuotion shall meete with some Remora's, that would ouerthrow them. You heare the dangers of the sea of the world; the fifth circumstance of this Comparison.

6. In the sea there be [...], fishes that eate vp fishes: so in the world [...], men that eate vp men. Psal. 14. Haue all the wor­kers of iniquity no knowledge? who eate vp my people Psalme 14, [...]. as they eate bread. Hab. 1. The wicked man deuou­reth the righteous. Thou makest men as the fishes of the Sea. The labours of the poore, euen his whole heritage is worne vpon the proud mans backe, or swallowed downe into his belly. He racks rents, wrings out fines, extorteth, inhaunceth, improueth, impouerisheth, oppresseth; till the poore Tenant, his wife, and children cry out for bread: & behold, all buyes him scarse a sute of clothes; he eates and drinkes it at one feast.

Oh the shrill cry of our Land for this sinne, and the loud noise it makes in the eares of the Lord of Hoasts! The Father is dead, that kept good hos­pitality in the Country: and the Gallant, his sonne must liue in London; where if he want the least su­perfluity, that his proud heart desireth: (and how can he but want in the infinite pride of that City?) He cōmits all to a hard Steward: who must wrings the last droppe of bloud from the Tenants hearts; before the Land-Lord must want the least cuppe to [Page 33] his drunkennes, the least toy to his wardrobe.

If this be not to eate, swallow, deuoure men, bloud and bones, then the fishes in the sea forbeare it. Heare this ye oppressers! Bee mercifull: you will one day be glad of mercy. The yellings of the poore in the Country, are as loud as your rorings in the City. The Cups you drinke, are full of those teares, that drop from affamished eyes, though you perceiue it not. You laugh, when they lament: you feast, when they fast: you deuoure them, that do your seruice. God will one day set these things Psal. 50, [...]1 in order before you.

7. The sea is full of Monsters. Innumerable, and almost incredible are the relations of Trauel­lers in this punctuall demonstration. As of Estau­rus, a fish chewing the cudde like a beast: of the Ma­nate, headed like an Oxe: and of certaine flying fi­shes, &c. And are there not in this world Men-mon­sters? I doe not say of Gods making, but of their owne marring.

You would thinke it prodigious, to see a man with two faces. Alasse: how many of these walke daily in our streetes? They haue one face for the Gospell, another for the masse-booke: a brow of allegiance for the King, and a brow of apostacy of treason for the Pope; whensoeuer he shall call for it. You would thinke it a strange defect in nature, to see a man borne without a head: why there are innumerable of these head-lesse men among vs: who like brute beasts, haue no vnderstanding, but are led by the precipitation of their feet; follow their owne mad affections. Others redundantly haue two [Page 34] tongues, dissemblers, hypocrites: the one to blesse God, the other to cursse man made after his Image. Iames 3. They haue one to sing in a church, another to blas­pheme and rore in a Tauerne.

Some haue their faces in their feete; whereas God (Os homini sublime dedit, caelum (que) tueri iuss it) gaue man an vpright countenance, and framed him to looke vpwards; these look not to heauen whence they did drop, but to hell whether they will drop. Insatiable earth-scrapers, couetous wretches; that would dig to the Center to exhale riches. Others haue swords in their lips, a strange kind of people, but common; raylers and reuilers: euery word they speake, is a wounding gash to their neighbours. VVeigh it seriously. Are not these monsters?

8 On the Sea men do not walke, but are borne in vessels; vnles, like our Sauiour Christ, they could worke miracles. In the world, men doe not so much trauell of themselues, as they are carried by the streame of their owne concupiscence. So saith S. Chrysost. Hîc homines non ambulant, sed feruntur; Hom. 7. ope [...] impers. quia Diabolus cum delectatione compellit illos in mala. Here men doe not walke, but are carried: for the De­uill beares them vpon his backe: and whiles he la­bours them to hell, winde and tide are on his side. VVhen he hath them in Profundis Abyssi, vpon that bottomles depth, he striues to exonerate his shoul­ders, and doth what he can to let them fall & sinke into the infernall lake. So [...]aul saith, that temptations and snares, foolish and hurtfull lusts do (no lesse then) 1 Tim. 6, 9. drowne men in perdition. You thinke your selues on dry and firme ground, ye presumptuous wantons; [Page 35] Alasse! you are on the sea, an inconstant sea,

Digitis a morte remoti Quatuor, aut septem, si sit latissima taeda.

Soone ouer-boord. The windes will rise, the sur­ges will beate, you will be ready to sinke: cry faith­fully, and in time with the Apostles. Lord saue vs, or we perish.

9. Lastly, the Sea is that great Cesterne, that sends waters ouer all the earth: conueying it tho­row the veines, the springs; till those dispersed wa­ters become Riuers, & then those Riuers run back againe into the Sea. This vast world scattereth a­broad her riches; driues & deriues them by certain passages, as by Cunduit pipes vnto many men. The rich man shall haue many springs to feed him with wealth: the east & west windes shal blow him pro­fite: industry, policy, fraud, lucke shall contend to giue his dition the addition of more wealth. At length when these springs haue made a brooke, and these brookes a riuer, this riuer runnes againe into the Sea. VVhen the rich man hath sucked the world long, at last absorbetur a mundo, hee is sucked vp of the world. VVhatsoeuer it gaue him at many times, it takes away at once. VVarre, exile, prison, displea­sure of greatnesse, sutes of law, death, emptie that Riuer in one moment, that was so many yeares a filling.

Mans wealth is like his life; long a breeding, soon extinct. Man is born into the world with much paine, nursed with much tendernes, kept in childe­hood with much care, in youth with much cost. All this time is spent in expectation. At last, beeing [Page 36] now (vpon the point) a man, the pricke of a sword kils him. Euen so is our wealth piled, so spoyled: the world, like some politick Tyrant, suffering vs to scrape together aboundant riches, that it may sur­prise vs and them at once.

Innumerable other relations would the World and the Sea affoorde vs. I desire not to say all, but enough: and enough I haue saide, if the affections of any soule present shall hereby distaste the world, and grow heauenly. Oh, what is in this Sea worth our dotage! what not worthy our detestation! The sinnes of the world offend our God: the vanities hurt our selues: onely the good blessings serue for our godly vse, and to helpe vs in our iourney. But we know that we are of God, and the whole world lyeth 1 Iohn 5, 19. in wickednesse. Pray we, that this Sea infect vs not; especially drowne vs not. Though wee lose, like the Mariners in the prophecie of Ionas, our wares, our goods, our vessell, our liberties, yea our liues, let vs keepe our faith. It is the most dangerous shipwrack, that this naufragous world can giue vs, the shipwracke of faith. They write of the serpent, 1 Tim. 1, 19. that he exposeth al his body to the blow of the smi­ter, that hee may saue his head. So lose wee our riches, our houses, lands, liberties, liues: but keepe we Faith in our Head, Iesus Christ.

Though we liue in the world, let vs not loue the world, saith S. Iohn. Not fashion our selues to it, saith S. Paul: hate the vices, the villanies, the vani­ties of it. Thinke it easier, for that to peruert thee, then for thee to conuert that. Water will sooner quench fire, then fire can warme water. A little [Page 37] wormewood embitters a good deale of honey; but much honey cannot sweeten a little wormewood. Call we then on our God to preserue vs, that the euill of the world infect vs nor. Aristotle saith, if a man take a vessell of earth new and raw, close vp the mouth thereof, throw it into the salt sea, letting it lye there a day or two; when he takes it vp, he shall finde fresh water in it. Though wee bee sowsd in this Ocean-world, yet if the Spirit of grace seale vs vp, the brinish waters of sinne shall not enter vs; but we shall be vessels of grace, here, heereafter of glory.


THE Spirituall Nauigator BOVND For the Holy Land.

Reuel. Chap. 4. ver. 6.‘Before the Throne there was a Sea of Glasse like vnto Chrystall.’

IF I haue beene somewhat long on the Sea, you will excuse me. It is a great and vaste Element to trauell ouer in so short a time. Some Ob­seruations I haue giuen you; that I might not crosse the World with­out some fruite of my voyage. Onely what I haue spoken of the waters, let it not be drown'd in the wa­ters, as the prouerbe saith; not perish in your me­mories, without some fruite in your liues.

The next circumstance giues the world, not on­ly for a Sea, but Mare vitreum, a Sea of glasse. You see, I must carry you further on this Element, and yet at last leaue many coasts vnuisited, much smo­therd [Page 39] in silence. Let not all be via nauis, as the Wise man speaketh, the way of a Ship on the sea, lea­uing no tracke or print in your meditations.

This glassy attribute shall giue vs obseruable three properties in the world. 1. Colour. 2. Slipperinesse. 3. Brittlenesse. As certainely as you finde these qua­lities in Glasse, expect them in the world.


There is a Glassy colour congruent to the Sea. So Virgil insinuates, describing the Nereades, certaine marine Nymphs.

Milesia vellera Nymphae Carpebant Hyali saturo fucata colore. Georg. 4.

And not farre remou'd.

Vitreis (que) sedilibus omnes

Obstupuere. VVhich is spoken, not in respect of the matter, but of the Colour, and perspicuity. So Ouid in an Epistle.

Est nitidus, vitreo (que) magis perlucidus amne, Sappho. Phaoni. Fons sacer.

All the beauty of Glasse consists in the Colour: and what in the world, that is of the world, is com­mendable, praeter Colorem, besides the Colour? A Cottage would serue to sleepe in, as well as a sump­tuous Pallace, but for the colour. Russets bee as warme as silkes, but for the glistering Colour. The Egyptian bondwoman giue as much content, as Queene Vashti, but for the colour. The beauty of the fairest woman is but skin-deep: which if nature denies, arte helpes them to lay on colours. And when they are most artificially complexion'd, they are but walking and speaking pictures. It is the colour of [Page 40] gold, that bewitcheth the auarous: the colours of lewels, that make the Ladies proud. If you say, these are precious and comfortable in themselues: then feed on them; and try, if those mettals can (without meate) keepe your life and soule together.

The truth is: mans corporall eye sees nothing but colour. It is the sole indefinite obiect of our sight, whither soeuer we direct it. We see but the lay-part of things with these opticke organs. It is the vnderstanding, the soules interiour eye, that con­ceiues and perceiues the latent vertues. All that we outwardly behold, is but the fashion of the world: and S. Paul saith, The fashion of the world perisheth. The colour fades, and the splendor of things is de­cayed. 1 Cor. 7, 31. That if the world, like aged and wrinckled Helen, should contemplate her own face in a glasse; she would wonder, that for her beauties sake Troy should be sack'd and burn'd: mans soule endanger'd to eternall fire.

Oh how is the splendor and glory of the world bated & empair'd since the originall creation! The skye lookes dusky: the Sunne puts forth a drowsie head: as if he were no longer, as Dauid once descri­bed him, like a Bride-groome comming out of his chā ­ber, or a strong man reioycing to runne his race. The Psal. 19, 5. Moone lookes pale, as if she were sicke with age: and the starres do but twinckle; as if they were dim, and look'd vpon the earth with spectacles. The Co­lours of the Rain-bow are not so radiant: & the whole earth shewes but like a garment often dy'd, desti­tute of the natiue hew.

It is but colour, that delights you, ye worldlings: [Page 41] Esau lusts for the pottage, because they looke redde: and the drunkard loues the wine, because it lookes redde, and sparkles in the cup. Prou. 23. Looke not thou vpon the wine when it is redde, when it giueth his Prou. 23, 31. colour in the cup, when it moueth it selfe aright. VVhat babes are we to bee taken with these colours, that onely please the eye, or the sensuall part of man, & harme the soule? like children, that play with Glasse, till they cut their fingers.

Auicen saith, that glasse among stones, is as a foole amongst men. For it takes all paint, and fol­lowes precious stones in colour, not in vertue. So does this world giue colours to her riches, as if there were some worth and vertue in them: till wee are cosen'd of heauenly and substantiall treasures by o­uer prizing them. No matter (saith Isiodore) is more apt to make mirrors, or to receiue painting then Glasse. So men de [...]ke the world, as the Israelites did their Calfe: and then superstiously dote vpon it, as Pigmalion on his carued Stone.

But can colour satisfie? Is mans imaginatiue pow­er so dull and thicke, as to be thus pleased? Shall a man toyle to dig a pit, and laboriously draw vp the water; and then must he sitte by, and not drink? or drinke, and not haue his thirst quenched? Yes. Thus do we long after earthly things, which obtai­ned giue vs no full content: thus disregard spiritu­all and heauenly; whereof but once rafting, we go away highly satisfied. Say then with Bernard.

Oh bone Iesu, fons indeficiens,
Humana corda reficiens:
Ad te curro, te solum sitiens:
Tu mihi salus sufficiens.
Oh Iesus, fountaine euer flowing,
Thy graces on mans soule bestowing:
To thee I runne with thirsty heart,
And none shall want, though I haue part.

For others it shall be said. Loe, this is the man that made not God his strength: but trusted in the a­bundances Psal 52, 7. of his riches, and strengthen'd himselfe in his wickednesse. But the faithfull shalbe like a green Oliue-tree in the house of God; and of a fresher blee then Daniel; whom the mercy of God, wherein hee verse 8. trusts, waters for euer and euer. The Colour of this glassy Sea vanisheth, like the beauty of a flower; and when it is wither'd, who shall reuiue it? Rub your eyes, and looke on this world better: it hath but a surphul'd cheeke, a colour'd beauty; which God shal one day scowre off with a flood of fire. Trust not this Glasse for reflection; as if it could present you truely to your owne iudgements. It is but a false Glasse, and will make you enamor'd both of your selues and it: till at last, the Glasse being broken, the Sea swallowes you. Thus for the Colour.

2. Glasse is a slippery met [...]all: a man, that walkes on it, had need be shod as the Germanes, that slide vpon Ioe. But go we neuer so steddy on this glassy sea; euen the iust man falls seauen times a day. How soone are we tripping in our most considerate pace! Dauid said, he would take heed to his wayes; but how [Page 43] soone did his foote slide vpon this glasse! Psal. 94. Psal 94, 18 When I said, My foote slippeth, thy mercy, oh Lord, held me vp. Let vs all pray with him. Hold vp my go­ings Psalme 17, [...]. in thy paths, that my foot steps slippe not. And if we haue stood, let vs magnifie him in the next Psalme. Thou hast enlarged my steps vnder me; that Psal. 18, 35, my feete did not slippe. For the wicked, how surely soeuer they thinke themselues fixed in the world: yet Psal. 73. they are are set in slippery places. They Psal 73, 18. talke of strong and subtle VVrastlers: but the cun­ningst wrastler of all is the world: for whose heeles hath not it tripp'd vp! The wisest Solomon, the strō ­gest Sampson, haue beene fetchd vp by this wrastler and measur'd their lengths on the ground. How dangerous then is it to runne fast on this Sea, wher­on men are scarse able to stand! No maruell, if you see them fall in troopes, and lye in heapes: til with their waight they cracke the Glasse, and topple into the depth.

There you shall see a knot of Gallants layde a­long on this glasse, that haue runne headlong at Pride. There a Corporation of Citizens, that haue runne at Riches. Here a rabble of Drunkards that ranne apace to the Tauerne: there a crew of cheaters, that posted as fast to Tyburne. Thus the Deuill laughes to see men so wildely running after vanity; and this glassy s [...] so easily hurling vp their heeles. It is reported of the Irish, that they digge deepe trenches in the ground, and paue the surface ouer with greene turues: that their suspectlesse e­nemies may thinke it firme ground. This World is the deuils vaulty Sea, full of trenches and swallows: [Page 42] [...] [Page 43] [...] [Page 44] which hee paues ouer with glasse: the way seemes smooth, but it is slippery: his intention is mischie­uous, vt lapsu grauiore ruamus, that wee may haue the surer and sorer fall. He that walks on this slippery glasse had need of three helps. Circumspect eyes, sober feet, & a good staffe in his hand.

1 Hee must keepe his eyes in his head. Ephe. 5. See that ye walke circumspectly, not as fooles, but as Ephe 5, 15. wise. Plinie writes of the Eagle, that when she wold make the Stagge her prey, shee lights downe be­tweene his hornes, whence hee cannot shake her: and with dust ready layde vp in her feathers, shee so filleth his eies, that hee blinded, breakes his owne necke from some high cliffe or mountaine. If the deuill can blinde a mans eies with the dusts of va­nities, he will easily fling him downe on this slippery glasse, and drowne him in this dangerous Sea. Nei­ther must our eyes onely bee carefull to descry our way; but of sound and faithfull descretion, not to be deluded with the spectacles, which this glassy sea presents vs; so retarding our iourney to heauen. Plinie reports, that when the Hunter hath stolne a­way the Tygresse whelpes, hee scatters in the way great mirrours of glasse: wherein when the sauage creature lookes, she seeing her selfe presented, ima­gines there to be her young-ones: and whiles shee is much troubled to deliuer them, the Hunter scapes. If we stand gazing on the glassy mirrours of this world; fame, honour, beauty, wealth, wanton­nesse: thinking we see therein presented those deare ioyes, wee should seeke for: beholde, Satan in the meane time doth insensibly rob vs of them. Let vs [Page 45] looke well about vs: we walke vpon Glasse.

2. He must haue sober feet: he had not need be drunken, that walkes vpon glasse. If he be drunken with the vanities of this world, he may mistake him­selfe, as that drunkard did; who seeing the resultant light of the starres shining in the water about him, thought he had bene translated into heauen: and rapp'd in a great ioy fell a wauing, as he imagin'd, in the ayre, till he fell into the water, not without perill of his life. He that is spiritually drunke, may in like sort imagine the starres to bee fixed in this glassy Sea, which are indeed in heauen: and that the world can affoord those true ioyes, which are onely to be found aboue. I haue heard of some com­ming out of a Tauerne well lin'd with lycour, that seeing the shadowes of the chimnies in the streete, made by the Moone; haue tooke them for great blockes, and downe on their knees to climbe and scramble ouer them. So worldlings, that are drunke but not with wine; enchanted with earthly vanities, thinke euery shadow which is put in their way to heauen, a great blocke, and they dare not venture. Sober feete are necessarily required to our trauell on this glassy Sea.

3 Lastly, and mostly: he that would walke sted­fastly on this glassy Sea, had need of a good Staffe to stay him. The best and surest, and that which wil not let him fal; or if he do fal, wil soone raise him, is that Dauid speaketh of. [...]. 23. Gods Staffe. Though I walk Psalme 23, 4 through the valley of the shadow of death, I will feare no euil: for thou art with me; thy rod and thy Staffe, they comfort me: confortant; make me strong, beare and hold me vp.

[Page 46] Egypt is but a broken reed; he that leanes on it shall finde the splinters running into his hand: and cursed is he that makes fl [...]sh his arme: but who leanes faith­fully on this Staffe, shal neuer perish. Thus you haue heard this glassy worlds Slipperinesse.

3. This Glasse denotes brittlenesse. Prouerbe and experience iustifie this: As brittle as glasse. A fit at­tribute to expresse the nature of worldly things: for glasse is not more fragile. The world passeth away, 1 Ioh. 2, 17. and the lust thereof, saith S. Iohn. Man himselfe is but brittle stuffe, and hee is the noblest part of the world. Man that is borne of a woman is of few dayes, and full of trouble. Hee commeth forth like a flower, Iob. 14, 1. and is cut downe, he flyeth as a shadow, and continueth not.

Sic in non hominem vertitur omnis homo.

Let him haue an ample portion in this life, and his Psal. 17, 14. belly be filled with Gods hidden treasures. Let him be full of children, and leaue the rest of his substance to his babes. Let him be happy in his Lands, in his children: in his successe, and succession. Yet a lit­tle while, and the wicked shall not be: thou shalt dili­gently consider his place, and shalt not finde it. Psal. 37, 10.

Glasse, whiles it is melting hote and soft, is ply­able to any forme; but cold and hard, it is brittle. When God first made the world, it was malleable to his working hand; to his commanding word: for he spake the word, & things were created. The next time he toucheth it, it shall br [...]ke to peeces, like a pot-sheard. The heauens shall passe away with a great 2 Pet. 3, 10. noise, the Elements shall melt with feruent heate, and the earth also, and the workes that are therein, shall be [Page 47] burnt vp. Isiodore mentions one, that came to Ty­berius the Emperor with a viall of glasse in his hand: and throwing it downe to the ground, it brake not; but onely was bent, which he straiten'd againe with his hammer. But, saith the same Author, the Em­peror hang'd him for his skill. How pleasing an in­uention should that false Prophet make; that shold come, and tell the couetous worldling, or luxurious Epicure, that this glassy world is not brittle; but shal abide euer! But serue him, as the Emperor did; hang him vp for an Atheisticall lyar, that so speaks.

The decay of the parts argues the dotage of the whole. Aetna, Pernassus, Olympus are not so visible, as they were. The sea now rageth where the ground was dry: and fishes swimme, where men walked. Hilles are sunke, flouds dryed vp, rockes broken, townes swallowed vp of earth-quakes: plants lose their force, and planets their vertue. The Sunne stoopes like an aged man; as weary of his course, and willing to fall asleepe. All things are subiect to violence and contrariety; as if both the Poles were ready to ruinate their climates. The end of all 1 Pet. 4, 7. things is at hand: when

Compage soluta, Secula tot mundi suprema coaggeret hara.

God hath giuen vs many signes of this. Portenta, quasi porrò tendentia. Signa habent, si intelligantur, linguam suam. Signes haue their language, if they could be rightly vnderstood. Vltima tribulatio mul­tis tribulationibus praeuenitur. There are many cala­mities preceding the last, and vniuersall calamity of the world. No Comet, but threatens; no strange [Page 48] exhalations, alterations, seeming combustion in the heauens, but demonstrate the generall deluge of fire, that shall destroy all.

Nunquam futilibus percanduit ignibus aether.

As Gods tokens in the plague pronounce the infal­libility of instant death: so these signes of the worlds sicknesse, are vant-currers of the destructi­on.

Men are desirous to buy the Calender; that in the beginning of the yeare they may know what will betide in the end; what dearth, or what death will ensue. Behold; Christ and his Apostles giue vs a Prognostication in the Scripture: fore-telling by signes in the Sunne, Moone, Starres, in the vniuer­sall decay of nature, and sicknes of the world; what wil happen in this old yeare, what in the new-year, which is the world to come. The Mathematicians and Astronomers of the Earth neuer dream't of an vniuersall Eclipse of the Sunne: onely Christs Alma­nacke reports this. Math. 24.

All beings are of one of these 4. sorts. 1. Some are from euerlasting, not to euerlasting. 2. Some to euerlasting, not from euerlasting. 3. One only thing is both from, and to euerlasting. 4. The rest are nei­ther to, nor from euerlasting.

1 Some are from euerlasting, not to euerlasting: as Gods eternal decrees; which haue an end in their determined time, but had no beginning. So God before all worlds determined the sending of his Son to dye for vs: but hee came in the fulnesse of time, saith the Apostle. This decree had no beginning; Acts 2, 23. Galath. 4, 4. it had an ending.

[Page 49] 2. Some are to euerlasting, not from euerlasting: as Angels, and mens Soules; which had a beginning in time, but shall neuer end; because they are crea­ted of an immortall nature.

3. One onely thing, which is indeed Ens Enti­um, God himselfe, is both from euerlasting and to euerlasting. For he is an vncreated, and eternal sub­sistence: Alpha, and Omega; that first, and last; that had neither beginning, nor shal haue ending. VVhō Plato call'd [...]; and he calls himselfe to Moses, [...]. That was, that is, and that is to come; the same for euer.

4. Other things are neyther from euerlasting, nor to euerlasting: for they had a beginning, and shall haue an end. Of this sort are all worldly things. God will giue them their end as he is Omega, that gaue them their creation as he is Alpha. All these things do decay, and shall perish.

Mors etiam saxis, nominibusq (que) venit.

Death shall extend the force euen vpon stones and names.

VVho can then deny this world to be brittle? we see how slowly the tired earth returnes vs the fruits, which wee trusted her bowels with. Her vsury growes weake, like a decayed debter, vnable to pay vs the interest, she was wont.

Ni vis humana quotannis Maxima quaeque manu legeret.

The World is lame, Georg. 1. and euery member, as it were out of ioynt. It caught a fall in the Cradle, as Mephibosheth by falling from his Nurse; and the older it waxeth, the more maimedly it halteth. Sinne entred presently [Page 50] after the worlds birth, and gaue it a mortall wound. It hath labour'd euer since of an incurable consump tion; The noblest part of it, Man, first felt the smart, and in his curse both beasts and plants receiued theirs. It fell sicke early in the morning; and hath now languished in a lingring lethargy, till the eue­ning of dissolution is at hand.

Now, since the world is a Sea, and so brittle, a Sea of glasse, let vs seeke to passe ouer well, but espe­cially to land well. A Ship vnder sayle is a good sight: but it is better to see her well moor'd in the hauen. Be desirous of good life, not of long life: the shortest cut to our hauen is the happiest voiage. VVho would bee long on the Sea? If a storme or wracke do come, let vs saue the best good: whatso­euer becomes of the vessell, thy body; make sure to saue the Passenger, thy soule, in the day of the Lord Iesus. I haue now done with the Sea; and for this point, here cast anchor.

Thus farre we haue suruay'd this glassy Sea the world, in regard of it selfe. The other two attributes concerne Almighty Gods Holding and Beholding, Guarding and Regarding, his Seeing and Ouer-seeing it. Et videt, et prouidet: he contemplates, he go­uernes it. His Inquisition, and his disposition is here insinuated. Some-what (and not much) of eyther.

1 That God may most clearely view all things being and done in this world; it is saide to be in his sight, as cleare as Chrystall. As in Chrystall there is nothing so little, but it may be seene: so there is no­thing [Page 51] on earth, saide or done, so slight or small, that it may escape his all-seeing prouidence. Heb. 4. Om­nia Heb. 4, 13. sunt nuda et patentia oculis eius. There is no crea­ture that is not manifest in his sight: but all things are naked and open'd vnto the eyes of him, with whom wee haue to do. In vaine men hope to be hid from God. He that planted the eare, shall he not heare? He that Psal 94, 9. formed the eye, shall he not see? All the earth is ful of his glory. Whither shall I go from thy Spirit? or whi­ther Psal. 139, 7. shall Iflye from thy presence? It is there amply prooued, that neyther heauen nor hell, nor vtter­most part of the Sea, nor day nor night, light nor darknesse, can hide vs from his face. For thou hast possessed my reines, thou hast couer'd mee in in my mo­thers wombe. Our sitting, walking, lying downe, or rising vp, the thoughts of our hearts, workes of our hands, words of our lips, wayes of our feet, our reynes, bones, bosomes, and our mothers wombes, wherin we lay in our first informity, are well known vnto him.

Qualis, mihi dicite, Deus censendus est;
Qui cunct a cernit, ipse autem non cernitur!

Said an old Poet. Zach. 4. The Lord hath seauen Zach. [...], 10. eyes, which runne to and fro through the whole earth. He is totus oculus. Let vs not flatter our selues, with those, Psal. 10. that say in their heart; God hath for­gotten; he hideth his face, he will neuer see it: and so Psalme 10, 11 endeuour to pluck out the eye of knowledge it selfe. But there is neither couch in chamber, nor vault in the ground, clouds of day, darknesse of night; bottomes of Mountaines, nor holes of Rockes, nor depth of Seas; secret friend, nor more secret con­science, [Page 52] heauen nor hell, that can obscure or sha­dow vs from the eye of the Lord. Wheresoeuer we are, let vs say with Iacob. The Lord is in this place, Gen. 28, 17. though we be not aware of it.

Oh the infinite things and actions, that the eie of God sees at once, in this Chrystal glasse of the world! Some caring to come out of debt, others to get in­to debt. Some deluing for gold in the bowelles of the earth, others in the bowels of the poore. Some buying and bargaining, others cheating in the mar­ket. Some praying in their Closets, others quaf­flug in Tauernes. Heere some raising their Hou­ses, there others ruining them. Alterum consum­mantem matrimonium, alterum consumentem patri­monium. One marrying, and going to the world; another miscarrying, the world going from him. There run honour and pride aequis ceruicibus. There walkes fraud cheeke by iowle with a Trades-man. There stalkes pride, with the pace of a Souldiour, but habit of a Courtier; striuing to adde to her owne stature: fetherd on the crown, cork'd at the heeles, light all ouer: stretching her legges, and spreading her winges like the Ostrich, with ostentation of great flight: but nil penna, sed vsus; not an inche higher or bettet. There slugs Idlenesse: both hands are in the bosome, whiles one foote should bee in the stirrop. Hollow in his eare, preach to him: if he will not waken, prick him with goads; let the cor­rectiue Law discple him. He cries not Fodere nes­cio, but Fodere nolo. Not, I know not how to digge, but I will not digge.

Heere halts Opinion, lame not with the short­nesse, [Page 53] but length of his legges: one foote too long, that marres the verse. There runnes Policie, and moues more with an Engine, then many men can do with their hands: leading the life after this rule. Si occultè, bene. If close enough, wel enough. There hurries the Papist to the Masse, and his wife the Ca­tholique: aequiuocate before a competent Iudge, though Christ would not before a Caiaphas: climb­ing to saluation by an Atturney, and likely to speed by a Proxey.

There slides by the meager ghost of malice, her blood drunke vp, the marrow of her bones wasted, her whole body like a meere Anatomy. There flye a crew of Oaths, like a flight of dismall Rauens; cro­king the Plague to the House, where the Swearer is. Zach. 5. Nay, ruine to the whole Land. Ier. 23. For Oathes the Land mourneth. Here reeles drunkennesse, with swolne eyes, stammering feete: befriended of that poore remnant of all his wealth, (the richlie stock'd grounds, richly furnish'd house, richly fild purse, are all wasted; and nothing is left rich but) the nose. There goes murther from Aceldama, the field of blood, to Golgotha the place of dead sculs, and from thence to Hinnon the valley of fire and torments. There see Atheisme proiecting to displant the Paradise of God, and turne it to a wildernes of Serpents. Heauen is held but a Poets fable: and the terrors of hell, like Hercules club in the Tragedy, of huge bulke, but ragges and straw are the stuffing. Creatures that haue a little time on earth, & then vanish. Tu qui dicis, Transit Christianus, ipse transis sine Christianis. Thou that sayest, the Christians pe­rish, [Page 54] doest perish thy selfe, and leaue the Christians behinde thee. Whither goe these Atheists? I be­leeue not to heauen; for they beleeue there is no heauen. They shall neuer haue those ioyes, they would nor beleeue. They are not in hell neither: there is no Atheist. Where then? In hell they are indeede, but not as Atheists. They no sooner put their heads within those gates, but Atheisme drops off: they beleeue and feele now, there is a God.

There you shall heare Hypocrites, a pipient broode, cackling their owne ripenesse, when they are scarce out of their shelles. Whose wordes and workes differ, as it is seene in some Tappe-houses: when the painted walles haue sober sentences on them, as Feare God, honour the King, watch and pray, be sober, &c. and there is nothing but drunkennes and swearing in the house. There is Ignorance, like a strucken Sodomite, groping for the way: nay in­deede, neither discerning nor desiring it. He sees neither Numen, nor Lumen; neither Diem the day­light of the Gospell, nor Deum, the God of day and Gospell.

There goes slouenly Faction, like a mal content, that with incendiary scruples labours to deuide Iu­dah from Israel. It was a strange doome, that Va­lens the Emperour gaue against Procopius; causing him to bee ty'd to two great trees bowed forcibly togither, and so his body to be pulled asunder, that would haue pulled asunder the body of the Em­pire. The Humourists thrust themselues into this throng, or else I would haue spared them, and that for loues sake: but truth of loue must not preiudice [Page 55] loue of Trueth. If they had as Imperatiue toungs, and Potential hands as they haue Optatiue minds, they would keepe an Infinitiue stirre in the lacera­ted Church. God sees the malicious Iesuite cal­ling vp a Parliament of Deuils, to plot treasons. He heares their damnable consultations: and obserues them, whiles they apparrell bloud-red murther, and blacke conspiracie, in the white robes of Religion. He saw Garnet plotting in his study; and Faulx dig­ging in the vault; and meant to make the pit, which they digged for others, swallow themselues.

Hee beholds as in a cleare mirrour of Chrystall all our impurities, impieties; our contempt of Ser­mons, neglect of Sacraments, dishallowing his Sa­boths. Well▪ as God sees all things so clearely; so I would to God, wee would behold somewhat. Let vs open our eyes, & view in this Chrystall glasse our owne workes. Consider we a little our owne wicked courses, our peruerse wayes on this Sea. Looke vppon this Angle of the worlde; for so wee thinke, Anglia signifies: how many vipers doth she nurse and nourish in her indulgent bosome, that wound and sting her! The Landlords oppression, Vsurers extortion, Patrons Simonie, Commons couetousnesse: our vnmercifulnes to the poore, o­uer-mercifulnes to the rich; malice, ebriety, pride, prophanation. These, these are the works, that God sees among vs: & shall we not see them our selues? shall we be vtter strangers to our owne doings? Be not deceiued. Neither fornicators, nor Idolaters, nor a­dulterers, 1 Cor. 6. 9. nor theeues, nor couetous, nor drunkards, nor reuilers, nor extortioners shall inherite the king­dome [Page 56] of God. Let not vs then be such. Let vs not be de­sirous of vaine-glory, prouoking one another, enuying Gal. 5, 26. one another. Me thinks here, vain-glory stalkes in like a Mountebank-Gallant: Prouocation, like a swagge­ring Rorer: & Malice, like a meager and melancholy Iesuite. All these things we do, and God sees in the light: and in the light we must repent them, or God will punish them with euerlasting darknes. You see, how the world is cleare to Gods eye, as Chrystall.

Lastly, this glassy sea is not onely as Chrystall for the transparent brightnesse; that the Almighties eye may see all things done in it. But it lyes for situ­ation before his Throne; generally for the whole, and particularly for euery member, subiect to his iudg­ment and gouernance.

His Throne signifies that imperiall gouernment, which he exerciseth ouer the world. Psal. 9. The Lord shall endure for euer: hee hath prepared his Throne for Psal. 9, [...], 8. iudgement. And he shall iudge the world in righteous­nesse; he shall minister iudgement to the people in vp­rightnesse. Neither is it all for Iudgement: there is not onely a terrible thunder and lightning flashing from this Throne; but out of it proceed comforta­ble voyces: speaking the solaces of the Gospell, and binding vp the broken-hearted. Therefore it is said verse 3. there is a Raine-bow about the Throne; which is a signe of Gods couenant, a seale of his eternall mercy towards vs. This is round about the Seat; that God can looke no way, but he must needs see it. So that to the faithfull this Throne is not terrible. Heb. 4. Let vs therefore come boldly vnto the Throne of grace, that we may obtaine mercy, and finde grace to Heb. 4, 16. [Page 57] helpe in time of need. If there be the fire of Iudge­ment, there is also the raine of Mercy to quench it.

Neither is this a transitory Throne, subiect to changes and chances, as all earthly thrones are: but Heb. 1. Thy throne, oh God, is for euer and euer: a scep­ter Heb. 1, 8. of righteousnesse is the scepter of thy kingdome. Lu. Luke 1, 33. 1. He shall raigne ouer the house of Iacob for euer; and of his kingdome there shall be no end.

He that sittes on the Throne is not idle; to let all things in the world runne at sixe and seauens: but Omnia non solum permissa a Deo, sed etiam immissa. So disposing all things, that not onely the good are Lips. ordained by him, but euen the euill ordered. The sinne is of man, the disposition of God. But let God alone with Oportet necessitatis: let vs looke to Oportet offi [...]ij. Senacherib cannot do what hee lists. God can put a bridle in his lips, a hooke in his nose­thrils. Esay 10. O Assyrian, the rod of mine anger: & Esay 10, 6. the staffe in their hand is mine indignation. Ieremy 51. Thou art my battell-axe and weapons of war: for with Ier. 51, 20. thee will I breake in peeces the Nations, and with thee will I destroy Kingdomes. Vlterius ne tende odijs. Go no further vpon Gods wrath thou desperate wicked man. Greg. Nazian. speakes of the Emperor Va­lentine, infected with the Arrian heresie: that bee­ing about to write with his own hand, the proscrip­tion and banishment of Basil; the pen thrice refu­sed to let fall any inke. But when he would needs write, such a trembling inuaded his hand, that his heart being touched, he rent presently, and recan­ted what he had written. But I presse this point [Page 58] no further, hauing in other places liberally handled it.

The foure beasts in the 8. ver. rest not day & night, saying: Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. The Fathers from these words obserue the mystery of Trinity in Vnity; and of Vnity in Trinity: That God is thrice called Holy, signifies the Tinity: that once Lord God Almighty, the Vnity. Fulgent. Quid est, quod ter Sanctus dici­tur, si non est vna in Diuinitate substantia? Let vs then with the foure and twenty Elders, fall downe be­fore him that sits on the Throne, ascribing worship to to him that liueth for euer: and casting our Crownes to the ground, renouncing our owne merits, say to the ternall and eternall Vnity, Thou art worthy, O Lord, Verse 11 to receiue glory, and honour, and power: for thou hast created all things, and for thy plea­sure they are, and were crea­ted.



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