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.

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

[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.

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.

Amen.

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.

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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.

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,

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.