BY THOMAS ADAMS Minister of the Gospell at Willington, in Bedford-shire.

IOHN 6. 70. Haue not I chosen you twelue, and one of you is a Deuill?

LONDON, Printed by MELCHISEDECH BRADVVOOD for RALPH MAB, and are to be sold in Pauls Church-yard, at the signe of the Angel.




This Sermon beares so strange a title in the for­head, that I durst not (a while) study for a Patro­nage to it, but intended to send it to the broad world, to shift for it selfe, as fearing it would not be own'd: for it taxeth many vices; specially the Blacke Euell, secret Theeuery, and the White Deuill, slie Hypocrisie; whence it taketh the denomination, now what ambitious Courtier, would grace such a Stranger? what vicious Great­nesse would entertaine such a Page? what corrup­ted Lawyer, such a Client? what couetous Gentle­man, such a Tenant? what vsurious Citizen, such a [Page] Chapman? Indeed what guilty man, such a Booke, as will tell him to his face, thou art the man? yet be­cause, first generally, the world would thinke, I had brought forth a strange Child; that I could get no Godfather to it; And especially, because you (rare in these Apostate times) are knowen free from the aspersion of these speckled staines, the world bestowing on you, that worthy (not vnde­serued) Character of Vertue: so that with a cleere & vn-clouded brow (the argument of an innocent soule) you may read these lines; I haue beene bold, at once, to offer this to your Patronage, and my selfe to your seruice. To this, your affection to diuine Knowledge, good profection in it, and much time spent towards the perfection of it, (a disposi­tion worthy your blood) haue prompted me with incouragement. It is not the first of this nature, that I haue published, (perhaps the last) but if I had not iudged it the best, I would not haue beene so ambitious, as to present it to the view of so ap­proued a Iudgement. Thus in affiance, of your good acceptance; I humbly leaue you to him, that neuer leaueth his.

Your worships in my best of seruices, THOMAS ADAMS.

To the Reader.

HOnest and vnderstanding Reader; (if neither, hands off) I neuer saluted thy Generall name by a speciall Epistle, till now: and now, perhaps, soone enough: but if Honesty be Vsher to thy vnder­standing, and vnderstanding Tutour to thy Hone­stie; as I cannot feare, so I need not doubt, or treat with thee for Truce: Truce, of what? of Suspense, not of Su­spension; it belongs to our Betters: Suspend thy cen­sure, doe not suspend me by thy censure. I doe not call thee aside, to aske, with what applause this Sermon pas­seth, but (it is all, I would haue and heare) with what be­nefite. I had rather conuert one soule, then haue an hun­dreth praise me. Whereof, if I were (so besotted to bee) ambitious, by this I could not hope it: for it puls many tender and tendred sins out of their downy neasts; and who strikes vice, and is not stricken with calumnies? I must rather thinke, it hath passed from one presse to an­other, to a worse, hazarding it selfe to be pressed to death with censures: which yet (though I lowly hope better) I cannot feare; since it speakes no more, nor other, then iustifiable truth. What hath beene obiected already, I must breefly answer. It is excepted, that I am too mer­ry, [Page] in describing some vices. Indeed, such is their ridicu­lous nature, that their best conuiction is derision; yet I abominate any pleasantnesse heere, but Christian; and would prouoke no smile but of Disdaine: wherein the grauitie of matter, shall free my forme of words from lightnesse. Others say, I am other-where too Satyri­cally-bitter. It is partly confest: I am bitter enough to the sins, and therein (I thinke) better to the sinners, more charitable to the persons. Some wish I would haue spared the Church-theeues, because it is not yet gene­rally granted, that Impropriations of Tythes, are ap­propriations of wrongs; but if there bee a competent maintenance to the Minister, and not to him neither, except of worthy gifts, (prouided, that they iudge of his gifts and competencie) it is enough: well, if any such be greeued, let him allow his Minister a Sufficiency, vnder which he cannot liue, without want to his family, or disgrace to his profession (at least, so taken.) and heer­of certified, I will take counsell to draw the bookes, and put his name out of the Catalogue of Theeues: But it would be strange if any of these Ziba's should yeeld to Mephibosheth a diuision of his owne lands or goods; when they doe, I will say, Dauid is come againe to his Kingdome, or rather, the Sonne of Dauid is come to Iudgement. Others would haue Inclosers put out, be­cause (commonly) great men, but therefore the greater their finnes, and deseruing the greater taxation. Nay some would perswade Vsury to steppe in, to trauerse his Inditement, and prooue himselfe no Theefe, by the verdict of the Countrie; because Sub Iudice lis est, it is not yet decided, that Vsury is a Sinne. It is Sub Iu­dice indeed, but the Iudge hath already interposed his [Page] Interlocutory, and will one day giue his Definitiue Sentence, that Vsurie shall neuer dwell in his holy Mountaine. Others blunder in their verdict, that I haue too violently baited the Bagge at the stake of Re­proch, and all because I want it: I will not returne their censure, that they are hence knowen to haue it, that speake against me, for speaking against it: who yet, if they would light the candle of their Speech, at the fire of their Vnderstandings, would easily see and say, that it is not the fulnesse of the Bagge, but the fowlenesse of the Bagge-bearer, that I reprooue: I could allow your purses fuller of wealthinesse, so your mindes were emp­tier of wickednesse: but the Bagges effects, in our af­fects, vsually load vs, either with parcimony or pro­digallity; the lightest of which burdens, saith Saint Bernard, is able to sincke a Shippe. Others affirme, that I haue made the Gate of Heauen too narrow, and they hope to finde it wider; God and the Scriptures are more mercifull. True it is, that Heauen-Gate is in it selfe wide enough; and the narrownesse is in respect of the Enterer: and though thy sins cannot make that too little to receiue thee, yet they make thee to grosse and vn­fit, to get into that: thus the Straitenesse ariseth from the deficiency, (not of their Glory, but) of our Grace. Lastly, some haue the Title sticking in their stomacks; as if Christ him selfe had not called Iudas a Deuill; and likened an Hypocrite to a Whited Sepulcher: as if Luther did not giue Iudas this very Attribute; and other Fathers of the Church, from whom Luther de­riues it. Good Christian Reader, leaue cauils against it, and fall to caueats in it: read it through: if there be no­thing in it to better thee, either the fault is in my hand, or [Page] in thy hart. Howsoeuer, giue God the praise; let none of his. Glory cleaue to vs earthen Instruments. If thou likest it, then (quo animo legis, obserua, quo obseruas, serua) with the same affection thou readest it, remember it, and with the same thou remembrest, practise it. In hope of this, and prayer for this, I com­mend this Booke to thy Con­science, and thy conscience to God. Willington, March. 27. 1613.

Thine if thou be Christs T. A.

THE VVHITE DEVILL OR THE HYPOCRITE VNCASED: In a Sermon preached at PAVLS Crosse, March the seuenth, 1612.

IOHN 12. 6.‘This hee said, not that hee cared for the poore: but be­cause hee was a theefe, and had the bagge, and bare what was put therein.’

IAm to speake of Iudas, a Deuill by Iohn 6. 70. the testimony of our Sauiour: haue I not chosen you twelue, and one of you is a Deuill? yet so transformed into a shew of sanctimony, that he, who was a Deuill in the knowledge of Christ, seemed an Angell in the deceaued iudgement of his fellow-Apostles. A Deuil he was, blacke within and full of ranckour, but white without, and skin­ned ouer with hypocrisie; therefore to vse Luthers word, [Page 2] we will call him the white Deuill. Euen here he discouers himselfe, and makes good this title: Consider the occa­sion thus.

Christ was now at supper among his friends, where euery one shewed him seuerall kindnesse; among the rest Marie powers on him a box of ointment: take a short view of hir affection. 1. Shee gaue a pretious vnction, Spikenard: Iudas valued it at 300. pence, which (after the best computation) is with vs, aboue 8. pounds; as if shee couldnot bee too prodigall in hir loue. 2. She gaue him a whole pound, verse 3. she did not cut him out deuotion by peece-meale or remnant, nor serue God by the ounce: but she gaue all; for quality, pretious; for quantity, the whole pound: Oh that our seruice to God were answera­ble! We rather giue one ounce to lust, a second to pride, a third to malice &c. so diuiding the whole pound to the Deuill: she gaue all to Christ. 3. To omit hir annointing his feete, and wiping them with the haires of hir head: when hir humility and zeale met: his feete as vnworthy to touch his head: with hir haires, as if hir chiefe orna­ment was but good enough to honour Christ withall; the beauty of hir head to serue Christs feete; she brake the box, tanquam ebria amore; and this of no worse then Alabla­ster, that Christ might haue the remaining drop: and the whole house was filled with the odour: at this repines Iudas, pretending the poore, for hee was white; intending his profite, for he was a Deuill.

[Page 3] The words containe in them a double

  • 1. Iudas censure of Mary: this repeatingly folded vp: [...]: hee said thus; with reference to his former words: verse 5. why was not this &c.
  • 2. Gods oensure of Iudas: this
    • 1. Negatiue: he cared not for the poore: to conuince his hypocrisie, that roaued at the poore, but leuelled at his profite; like a Ferry-man, looking toward charity with his face, rowing toward couetos­nesse with his armes.
    • 2. Affirma­tiue, de­monstra­ting his
      • 1. Meaning: he was a thiefe.
      • 2. Meanes: he had the bag.
      • 3. Maintenance: hee bare what was giuen; or put therein.

In Iudas censure of Mary, many things are obseruable, to his shame, our instruction; and these. 1. some more ge­nerall. 2. some more speciall and personall; all worthy your attention, if there wanted nothing in the deliue­rance.

1. Obserue that Saint Iohn laies this fault on Iudas Generally. Matt. 26. 8. Mark. 14. 4. only: but Saint Mathew and Marke charge the Disciples with it, and finde them guilty of this repining: and that (in both, [...]) not without Indignation. This knot is easily vntied; Iudas was the ring-leader, and his voice was the voice of Iacob, all charitable; but his hands were the hands of Esau, rough and iniurious: Iudas pleades, for the poore, the whole Synode, likes the motion well; they second it with their verdits: their words agree; but their spirits differ: Iudas hath a further reach; to distill this ointment thorow the Limbecke of hypocrisie into his owne purse; the Apostles meane plainly: Iudas was malicious against his master; they simply thought the poore had more neede. So sensible and ample a difference doe circumstances put into one and the same action: pre­sumption [Page 4] or weaknesse, knowledge or ignorance, simpli­city or craft doe much aggrauate or mitigate an offence. The Apostles consent to the circumstance, not to the sub­stance, setting as it were) their hands to a blancke paper: it was in them pitty, rather then piety, in Iudas neither pitty nor piety, but plaine perfidie, an exorbitant and tran­scendent sinne, that would haue brought innocence it selfe into the same condemnation: thus the aggregation of cir­cumstances, is the aggrauation of offences. Consider his couetise, fraud, malice, hypocrisie, and you will say, his sinne was monstrous; sine modo, like a Mathematicall line, (diuisibilis in semper diuisibilia) infinitely diuisible. The other Apostles receiue the infection, but not into so cor­rupted stomackes, therefore it may make them sicke, not kill them: sinne they doe, but not vnto death. It is a true rule euen in good workes: finibus non officijs, discernendae sunt virtutes a vitijs: vertues are discerned from vices not by their offices, but by their ends or intents: neither the outward forme, no nor (often) the euent, is a sure rule to measure the action by: the eleuen Tribes went twice by Gods speciall word and warrant against the Beniamites, yet in both assaults receaued the ouerthrow. Cùm Pater Aug. filium, Christus corpus, Iudas Dominum, res eadem, non causa, non intentio operantis: when God gaue his sonne, Christ gaue himselfe, Iudas gaue his Master; here was the same worke, not the same cause nor intention in the wor­kers: the same rule holds proportion in offences: heere they all sinne, the Apostles in the imprudence of their censure, Iudas in the impudence of his rancour. Iohn. 8, 7.

I might heer first lead you into the distinction of sinnes, secondly, or trauerse the Inditement with Iudas, whereby he accuseth Mary, iustifying her action conuincing his slander. thirdly, or discouer to you the fowlnesse of rash iudgement, which often sets a rankling tooth into vertues side; often cals chastitie her selfe an harlot, and with a guiltie hand throwes the first stone at Innocence.

But that which I fasten on, is the power and force of ex­ample: [Page 5] Iudas with a false weight sets all the wheeles of their tongues a going: the steward hath begun a health to the poore, and they begin to pledge him round. Autho­rity shewes it selfe in this, to beget a likenesse of maners: Tutum èst peccare autoribus illis: It is safe sinning after such authours: if the Steward say the word, the fiat of consent goes round. Imperio maximus, exemplo maior A great man is not powerfull in his praesiden­cy, as in his prae cedency.. He that is greatest in his gouernment, is yet greater in his prece­dent. A great mans liuery is countenance enough, to keep drunkennesse from the stockes, whoredome from the post, murder and stealth from the gallowes: such double sinners shall not escape with single iudgements: such le­prous and contagious spirits, shall answer to the iustice of God, not only for their own sins, but for all theirs, whom the pattern of their precedēcy hath induced to the like, to the like, said I? nay, to worse: for if the master drink (ad ple­nitudinē) to fulnesse, the seruant will (ad ebrietatē) to mad­nes: the imitation of good comes for the most part short of the patterne, but the imitation of ill exceeds the example: a great mans warrant is like a charm or spel, to keep quick and stirring spirits within the circle of combined mis­chiefe: a Superiors example is like strong or strange phy­sicke, that euer workes the seruile patients to a likenesse of humours, of affections: thus when the mother is an Ezek. 16. 15. Hit­tite, and the father an Amorite, the daughter seldome prooues an Israelite. Regis ad exemplum totus componitur orbis. Greatnesse is a copie, which euery action, euerie affection striues to write after. The Sonne of Nebat is b 1. King 15. 30. & 16. 19. &c. neuer without his commendation following him, he made Israell to sinne. The imitation of our Gouernours maners, fashion, vices, is stiled obedience: if Augustus Caesar loues poetrie, hee is no body that cannot versifie: now (saith Horace:)

Scribimus indocti, docti (que) poemata passim.

when Leo liued, because he loued merrie fellowes, and stood well affected to the Stage, all Rome swarmed with iuglers, singers, plaiers. To this, I thinke, was the pro­uerbe [Page 6] squared: Confessor Papa, confessor populus. If the Pope be an honest man, so will the people be. In vulgus Cypr. manant exempla Regentum. The common people are like tempered wax, whereon the vicious seale of greatnesse makes easie impression. It was a custome for yong gentle­men in Athens to play on Recorders: at last Alcibiades seeing his blowne cheekes in a glasse, threw away his pipe, and they all followed him: our gallants in steed of Recorders imbrace scorching lust, staring pride, stagge­ring drunkennes, till their soules are more blowne, than those Athenians cheekes; I would some Alcibiades would begin to throw away these vanities, and all the rest would follow him. Thus spreads example, like a stone throwne into a pond, that makes circle to beget circle, till it spread to the bankes. Iudas traine soone tooke fire in the suspe­ctlesse Disciples; and Satans infections shoot through some great starre, the influence of damnation into the aire of the communaltie. Let the experience heereof make vs fearefull of examples.

Obserue, that no society hath the priuiledge to bee free from a Iudas: no, not Christ colledge it selfe: I haue chosen you twelue, and behold one of you is a Diuell: and this no wors man than the Steward, put in trust with the bread of the prophets. The Synode of the Pharisies, the Con­uent of Monkes; the Consistorie of Iesuits, I meane those, that haue the Pope amongst them. the Coun­cels of Bishops, the holy Chaire at Rome, the sanctified parlour at Amsterdam, is not free from a Iudas. Some tares will shew, that the enuious man is not a sleepe. They heard him preach that Ioh. 6. 68. had the words of eternall life: they attended him, that could Ioh. 6. 51. feed them with miraculous bread: they followed him, that could Matt. 8 26. quiet the seas, and controll the windes: they saw a precedent, in whom there was no defect, no default, no sinne, no guile; yet behold, one of them is an hypocrite, an Iscarioth, a Diuell: what, among Saints? 1. Sam. 10. 12. Is Saul among the Prophets? Among the Iewes a wicked Publicane, a dissolute souldier was not worth the wondring at: for the publicans, you may iudge of their [Page 7] honestie, when you alwaies finde them coupled with har­lots, in the Scripture: for the soldiers (that roabed Christ in iest, and robbed him in earnest) they were irreligious Ethnickes: but amongst the sober, chaste, pure, precise Pharisies, to finde a man of sinne, was held vncouth, monstrous: they run from their wits, then, that run from the Church, because there are Iudasses. Thus it will bee, till the great Iudge Matth. 3. 12. with his fanne shall purge his floore; till the Matt 13. 30. Angels shall carrie the wheat into the barne of glorie. Vn­till that day comes, some rubbish will bee in the net, some goats among the sheepe, some with the marke of the Beast, in the congregation of Saints; one Ismael in the familie of Abraham, one without his wedding garment, at the marriage Feast; among the Disciples a Demas, a­mong the Apostles a Iudas. Thus generally.

1 Obserue: Iudas is bold to reproue a lawfull, lauda­ble, Specially. allowable worke: he said this. I doe not read him so peremptorie in oportunity, hee could swallow a gudge­on, though he keckes at a slie: hee could obserue, obey, flatter the compounding Pharisies, & thought, he should get more by licking, than by biting; but heere because his mouth waters at the money, his teeth rankle the womans credit: for so I finde malignant reprouers stiled: corrodunt, non corrigunt; correptores, immo corruptores: they doe not mend but make worse; they bite, they gnaw: thus was Diogenes sirnamed Cynicke for his snarling; Conuitiorum canis: the dog of reproches: such forget that (monendo plus, quàm minando possumus) mercies are aboue menaces: many of the Iewes, whom the thunders of Sinai, terrours of the Law Humanas mo­tura tonitrua mentes. moued not, Iohn Baptist wins with the songs of Sion Iudas could faine and sawne, and fanne the coole winde of flatterie on the burning malice of the consul­ting Scribes: heere he is hoat, sweats and swels without cause: either he must be vnmercifull or ouermercifull; ei­ther wholly for the raines, or all vpon the spurre: he hath soft and silken words for his masters enemies, course and rough for his friends: there hee is a dumbe dog and findes [Page 8] no fault, heere he is a barking curre, and bites a true man in stead of a theefe; he was before an ill mute, and now he is a worse consonant. but (as Pierius ambitious daughters Metam. were turned to meg-pies for correcting the muses, so) God iustly reprooues Iudas, for vniustly reproouing Marie. Qui mittit in altum lapidem, recidet in caput eius. A stone Iero. ad Rust. monath. throwne vp in a rash humour, fals on the throwers head, to teach him more wisdome: hee that could come to the Pharisies (like Martials parrat, [...]; or like Iupiters priest to Alexander with a loue sate) commending their pietie, which was without mercy, heer condemns mercy, which was true piety and pity.

I could heere finde cause to praise reprehension: if it be reasonable, seasonable, well grounded for the reproouer, well conditioned for the reprooued. I would haue no profession more wisely bold than a Ministers; for sinne is bold, yea sawcie and presumptuous: it is miserable for both, when a bold sinner, and a cold Priest shall meet: when he that should lift vp his voice like a trumpet, doth but whisper through a trunke. Many men are dull beasts without a goad, blinde Sodomites without a guide, deafe Adders and Idols without eares, forgetfull like Pha­raohs Butler without memories: our conniuence is sinfull, our silence banefull, our allowance damnable. Of sinne neither the fathers, factors, nor fautors are excusable: nay Rom. 1. 32. the last may be worst, whiles they may and will not helpe it. Let Rome haue the praise without our enuie or riualrie: Peccat is Roma patrocinium est. Sodomie is licen­ced, sinnes to come pardoned, drunkennesse defended, the Stewes maintained, periury commended, treason commanded: as sinfull as they thinke vs, and we know ourselues, we would blush at these. Nihil interest sceleri Sin. an faue as, an illud facias: there is little difference betweene permission and commission: betweene the toleration and perpetration of the sinne: he is an abettor of the euill, that may and will not better the euill. Amici vitia, fi feras, fa­cis tua, thy vnchristian sufferance adoptes thy brothers [Page 9] sinnes for thine owne; children of thy fatherhood, of so great a parentage is many a sinne-fauouring Magistrate; he begets moe bastards in an houre, then Hercules did in a night; and except Christ be his friend, Gods Sessions will charge him, with the keeping of them all: no priuate man can plead exemption from this duty: for amicus is animi custos; he is thy friend, that brings thee to a faire and free end. Doth humane charity binde thee to reduce thy neighbours straying beast, and shall not Christianity double thy care to his erring soule? cadit afina, & est qui subleuet, perit anima, non est qui recogitet. The fallen beast is lifted vp, the burdened soule is let sinke vnder her load.

2. Obserue his deuillish disposition, bent and intended to stifle goodnesse in others, that had vtterly choakt it in himselfe? Is the Apostle Iudas an hinderer of godlinesse? surely man hath not a worse neighbour, nor God a worse seruant, nor the Diuell a better factor, than such a one: an Aesops dogge, that because he can eat no hay himselfe, lies in the manger and will not suffer the horse. he would be an ill porter of heauen gates, that hauing no lust to enter himselfe, will not admit others: as Christ Luk. 11. 52. reported and reproued the Lawyers. Heere fruitlesse trees, that Luk. 13. 7. cum­ber the ground: cockle and darnell that hinder the good cornes growth: malicious deuils, that plot to bring more partners to their owne damnation: as if it were, (aliquid socios habuisse doloris) some ease to them, to haue fellowes in their misery.

Let me paint out a short complaint against this sinne: dolendum à medico, quod non delendum à medicina: we may bewaile, where we cannot preuaile. The good old man must weepe, though hee cannot driue away the disease of his childe with teares. Thou that hindrest others from good workes, makest their sinnes thine, which, I thinke thou needest not do, for any scarsity of thine owne: whiles thou temptest to villany, withstandest his piety, thou at once pullest his sinnes, and Gods curses on thee. For the [Page 10] author sinnes more, than the actor, as appeares by Gods Iudgement in Gen. 3. 14. &c. Paradice; where three punishments were inflicted on the Serpent, as the originall plotter; two on the woman as the mediate procurer, and but one on Adam, as the party seduced. Is it not enough for thee, oh Iudas, to be a villaine thy selfe, but thou must also crosse the pie­ty of others? hast thou spoiled thy selfe, and wouldst thou also marre Mary?

3 Nay obserue; he would hinder the workes of piety thorow colour of the workes of charity: diuerting Ma­ries bounty from Christ to the poore; as if respect to man, should take the wall of Gods seruice? thus he striues to set the two tables of the Law, at warre, one against the other; both which looke to Gods obedience as the Exod. 25. 20. two cheru­bins to the mercie-seat; and the Catholike Christian hath a Catholike care. I preferre not the lawes of God one to the other: one starre, heere, differs not from another starre in glory. Yet, I know, the best distinguishers caution to the Lawyer: Matth. 22. 38. this is the great Commandement, and the o­ther is (but) like vnto it. Indeed I would not haue Sacrifice turne Mercy out of dores, as Sara did Agar; nor the fire of zeale drinke vp the dew and moisture of charity; as the fire from heauen dried vp the water at King. 18. 38. Eliahs sacri­fice: neither would I that the precise obseruation of the second table, should guild ouer the monstrous breaches of the first. Yet I haue heard Diuines (reasoning this point) attribute this priuiledge to the first Table aboue the second; that God neuer did (I will not say, neuer could) dispense with these commandements which haue himselfe for their proper and immediate obiect. For then (say they) he should dispense against himselfe, or make himselfe no God, or more: Hee neuer gaue allowance to any, to haue. 1. another God. 2. another forme of wor­ship. 3. the honour of his name hee will not giue to another. 4. nor suffer the prophaner of his Holy-day to escape vn­punished. For the second table, you haue read him, com­manding the brother Deut. 25. 5. & Matth. 22. 24. to raise vp seed to his brother: not­withstanding [Page 11] the Law, Thou shalt not commit adultery: commanding the Israelites to Exod. 11. 2. robbe the Egyptians, with­out infringing the law of stealth, all this without wrong: for, the earth is his, and the fulnesse thereof. Thou art a fa­ther of many children; thou saiest to the yonger, sirrah, weare you the coat to day which your other brother wore yesterday; who complaines of wrong? wee are all (or at least, say we are all) the children of God: haue earthlie Parents a greater priuiledge than our heauenly? if God then haue giuen dispensation to the second Table, not to the first; the obseruation of which (thinke you) best plea­seth him?

Let not then, oh Iudas, charity shoulder out pietie: nay charity will not, cannot: for Galat 5 [...] 6. faith worketh by loue. And loue neuer dined in a conscience, where faith had not first broken her fast. Faith and loue are like a paire of com­passes; whilst faith stands perfectly fixed in the center, which is God; loue walkes the round, and puts a girdle of mercie about the loines: there may indeed bee a shew of charity without faith, but there can bee no shew of faith without charitie: Man iudgeth by the hand, God by the hart.

Hence our Pollicies in their positiue lawes, lay seuere punishments on the actuall breaches of the second Table, leauing most sinnes against the first, to the hand of the Almighty Iustice. Let mans name be slandered. Currat lex, Act. 19. 38. the law is open; bee Gods name dishonouted, bla­sphemed, there is no punishment but from Gods imme­diate hand. Carnall fornication speeds (though not euer bad enough, yet) sometimes worse than spirituall: which is idolatrie. Yet this last is (2 Cro. 21. 11 maius adulterium) the grea­ter adultery: because (1. Cor. 6. 15. non ad alteram mulierem, Hos. 2. 2. sed ad alterum Deum) it is not the knitting of the body to ano­ther woman, but of the soule to another God. The poore slaue, is conuented to the spirituall court, and meets with a shrewd penance for his incontinence: the rich noble man, knight or gentleman (for Papists are no beggars) breakes [Page 12] the Commissaries cords as, easily as Sampson the Phili­stins withes, and puts an Excommunication in his pocket. All is answered, who knowes the spirit of man, but the spirit of man? and Rom. 14. 4. he stands or falles to his owne master. Yet a­gaine, who knowes whether bodily stripes may not pro­cure spirituall health? and a seasonable blow to the estate may not 1. Cor. 5. 5. saue the soule in the day of the Lord Iesus. often (detrimentum pecuniae & sanitatis, propter bonum animae) Th. Aquin. a losse to the purse, or a crosse to the corps, is for the good of the conscience. Let me then complaine. 1. are there Mandat. prim. no lawes for Atheists; that would scrape out the deepe­ingrauen characters of the soules eternity, out of their consciences; and thinke their soules as vanishing as the spirits of dogges: not contenting themselues to locke vp this damned perswasion in their owne bowels, but bel­ching out this vnsauory breath to the contagion of others (witnesse many an Ordinary that this is an ordinary cu­stome); that in despite of the Oracles of heauen, the Pro­phets; and the Secretaries of nature, the philosophers; would inforce, that either there is no God, or such a one, as had as good be none: nominall Protestans, verball Neu­ters, reall Atheists. 2. Are there no lawes for image-wor­shippers, Secund. secret friends to Baal, that eat with vs, sit with vs, play with vs, not pray with vs, nor for vs, vnlesse for our ruines. Yes, the sword of the Law is shaken against them: (alas that, but only shaken:) but either their breasts are inuulnerable, or the sword is obtuse, or the strikers troubled with the palsey & numnesse in the armes. 3. Are Tertium. there no lawes for blasphemers, common swearers, whose constitutions are so ill tempered of the foure elements, that they take and possesse seuerall seats in them: all Earth in their harts, all Water in their stomackes, all Aire in their braines, and (saith Saint Iames) Iam. 3. 6. all Fire in their tongues: they haue heauy earthen hearts, watry and surfetted sto­maches, light, aierie, mad-braines, fierie and flaming tongues. 4. Are there no lawes to compell them on these Quart. daies, that Luk. 14. 23. Gods house may be filled? no power to bring [Page 13] them from the puddles to the Ier. 2. 13. springs? from walking the streets, sporting in the fields, quaffing in tauernes, slug­ging, wantonizing on couches, to watch with Christ Mat. 26. 40. one houre in his house of praier? why should not such blisters be launced by the knife of authority, which will else make the whole body of the Common-wealth (though not in­curable, yet) dangerously sicke? I may not seeme to pre­scribe, giue me leaue to exhort: non est meae humilitatis di­ctare Bern. vobis &c. It suites not with my meane knowledge, to direct you the meanes, but with my conscience to rub your memories: oh let not the pretended equity to men, countenance out our neglected piety to God!

4. Lastly obserue his vnkindnesse to Christ: what, Iudas, grudge thy master a little vnction? and wich is yet viler) from anothers purse? with what detraction, derisi­on, exclamation wouldest thou haue permitted this to thy fellow seruant, that repinest it to thy master? how hardly had this beene deriued from thy owne estate, that didest not tolerate it from Maries? what? thy master, that honoured thee with Christianity, graced thee with Apo­stleship, trusted thee with Stewardship, wilt thou deny him this courtesie, and without thine owne cost? thy Master, Iudas, thy friend, thy God, and yet in a sweeter manner, thy Sauiour, and canst not indure an other gra­tuitall kindnesse towards him? shall he powre foorth the best vnction of his blood, to bath and comfort thy body and soule, and thou not allow him a little refection? hath Christ hungered, thirsted, fainted, swet, and must he in­stantly bleed and die, and is hee denied a little vnction? and doest thou, Iudas, grudge it? it had come more tole­rably from any mouth: his friend, his follower, his Pro­fessour, his Apostle, his Steward! vnkinde, vnnaturall, vniust, vnmercifull Iudas.

Nay, hee termes it no better then a waste and a losse: [...]? ad quid perditio haec? Math. 26. 8. Why is this wast? What, lost and giuen to Iesus? can there be any waste in Tertull. apol. 39. the creatures due seruice to the Creator? no: pietas est, [Page 14] pro pietate sumptus facere: this is godlinesse, to be at cost with God: therefore our fathers left behind them (depo­sita pietatis) pledges, euidences, sure testimonies of their Religion, in honouring Christ with their riches: (I meane not those in the daies of Popery, but before euer the lo­custs of the Papall sea made our Nation drunke with hir inchanted cup:) they thought it no waste either (noua construere, aut vetera conseruare) to build new Monu­ments to Christs honor, or to better the old ones: we may say of them, as Rome bragged of Augustus Caesar: quae in­uenerunt lateritia, reliquerunt marmorea: what they found of Bricke, they left of Marble; in imitation of that prece­dent in Esay, though with honester hearts: Esay 9. 10. The brickes are fallen downe, but we will build with hewen stones: the Sy­comores are cut downe, but we will change them into Cedars. In those daies, charity to the Church was not counted waste: The people of England, deuout like those of Isra­ell, cryed one to another (afferte) Bring yee into Gods house; till they were stayed with a statute of Mort-maine, like Exod. 36. 6. Moses prohibition, the people bring too much, but now they changed a letter, and crie, (Auferte) take away as fast as euer they gaue, and no Inhibition of God or Moses, Gospel or statute, can restraine their violence: till the Ala­blaster box be as empty of oile, as their owne consciences are of grace. We neede not stint your deuotion, but your deuoration: euery contribution to Gods seruice is held waste: ad quid perditio haec? now any required ornament to the church is held waste: but swallowing downe (I say not, of ornaments, as things better spared, but) necessary maintenance, Tythes, Fruits, Offrings, are all too little: Gentlemen in these cold Countries haue very good sto­mackes, they can deuoure (and digest too) three or foure plumpe Personages; in Italy, Spaine, and those hot Coun­tries, (or else nature and experience too lies) a Temporall man cannot swallow a morsell or bit of a spirituall prefer­ment, but it is reluctant in his stomacke, vp it comes againe: surely these Northerne Countries, coldly situate, [Page 15] and neerer to the Tropicke, haue greater appetites: the Affricanes thinke the Spaniards gluttons, the Spaniards thinke so of the French-men, French men and all thinke and say so of English-men; for they can deuoure whole Churches: and they haue sed so liberally, that their poore seruitors (ashamed I am to call them so) the Vicars haue scarce enough left to keepe life and soule together: nor so much as (sitis & fames & frigoraposcunt) the defense of hunger and thirst and cold requires: your fathers thought Iuven. sat. 14. many Acres of ground well bestowed, you thinke the Tythe of those Acres a waste: Oppression hath plai'd the Iudas with the Church, and because hee would preuent the sinnes incurable by our fulnesse of bread, hath scarce left vs bread to feede vpon, Daniels dict among the Ly­ons, or Elias his in the wildernesse. I will not censure you in this, ye Citizens; let it be your praise, that though you Hag. 1. 4. dwell in sieled houses your selues, you let not Gods house lie waste: yet sometimes it is found, that some of you so care­full in the Citie, are as negligent in the Country, where your lands lie; and there the Temples are often the Monumenta rapinae. ru­ines of your oppression; your poore, vndone, blood-suc­ked Tenants, not being able to repaire the windowes or the leades, to keep out raine or birdes: if a leuy or taxa­tion Canescunt tur [...]i Templa relicta s [...]. Ouid. would force your beneuolence, it comes maleuolent­ly from you, with a Why is this wast? Raise a contribution to a lecture, a collection for a fire, an almes to a poore de­stitute soule, and lightly there is one Iudas in the congre­gation to crie, ad quid perditio haec? why is this waste? Yet you will say, if Christ stood in neede of an vnction, though as costly as Maries, you would not grudge it, nor thinke it lost: Cosen not your selues, ye hypocrites; if ye will not doe it to his Mat. 25. 40. Church, to his poore ministers, to his poore members, neither would you to Christ: if you cloth not them, neither would you cloth Christ if he stood naked at your doores. Whiles you count that money lost, which Gods seruice receaueth of you, you cannot shake away Iudas from your shoulder. What would you doe, [Page 16] if Christ should charge you, as he did the yoong-man in the Gospell Matt. 19. 21. Sell all, and giue to the poore, that thinke your superfluities a waste? oh, durus sermo! a hard sentence! Indeed Mat. 10. 42. a cup of cold water is bounty praised and rewar­ded, but in them that are not able to giue more: Luk. 21. 4. the Wi­dowes two mites are accepted, because all hir estate. If God thought it no waste to giue you plenty, euen all you haue, thinke it no wast to returne him some of his owne. Thinke not the Exo. 25. 6. Oile waste, which you powre into the Lampe of the Sanctuary: thinke not the Eccle. 11. 1. bread waste, which you cast on the waters of Aduersity: thinke nothing lost, whereof you haue feossed God in trust. But let me teach you soberly to apply this, and tell you what indeed is waste.

1. Our immoderate diet: indeede not diet, for that contents nature, but surfet, that ouerthrowes nature: this is waste. Plaine 1. Sam. 25. 36 Luk. 16. Mr. Naball made a feast like a Prince. Diues hath no other armes to proue himselfe a Gentle­man; but a scutchion of these 3. colours: first he had mo­ney in his purse: he was rich: secondly, he had good rags on his backe, clothed in purple: thirdly, dainties on his ta­ble; he fared deliciously, and that, euery day: this was a Gentleman without Heraldry. It was the rule: ad alimen­ta; vt ad medicamenta: to our meate, as to our medicine: man hath the least mouth of all creatures: (malum non imi­tari, quod sumus.) Therefore it is ill for vs, not to imitate that which we are; not to be like our selues: there are ma­ny shrewed contentions betweene the appetite and the purse; the wise man is either a Neuter, or takes part with his purse: to consume that at one banket, which would keepe a poore man with conuenient sustenance all his life, this is waste. But alas our slauery to Epicurisme is great in these daies, mancipia seruiunt dominis, domini cupiditati­bus: seruants are not more slaues to their masters, then their masters are slaues to lusts. Tim [...]reons Epitaph fits many:

Multa bibeus, & multa vorans, mala plurimadicens &c. [Page 17] he eat much, and drunke much, and spake much euill: we sacrifice to our palates as to Gods: the rich feast, the poore fast: the dogs dine, the poore pine: ad quid perditio haec? Why is this waste?

2. Our vnreasonable ebrieties.—Tenent (que)

Pocula saepe homines, & inumbrant ora coronis.

They take their fill of wine here, as if they were resolued with Diues, they should not get a drop of water in Hell: Eat, drinke, play: quid aliud sepulchro bouis inscribi pote­rat? what other epitaph could be written on the sepul­cher of an Oxe? Epulonum crateres, sunt epulonum carce­res: their boules are their bolts: there is no bondage, like to that of the Vintage. The fornace beguiles the ouen; the Celler deceiues the Buttery: wee drinke away our bread, as if wee would put a new petition into the Lords praier, and abrogate the old; saying no more with Christ, giue vs this day our daily bread, but giue vs this day our daily drinke: quod non in diem, sed in mensem sufficit: which is more then enough for a day, nay would serue a moneth. Temperance, the iust Steward, is put out of his office: what place is free from these Ale-house recusants? that thinke better of their drinking-roome, then Peter thought of Mount Tabor, Math. 17. 4. bonum est esse hîc: it is good being here; vbi nec Deus, nec Daemon; where both God and the De­uill are fast a sleepe. It is a question, whether it be worse to turne the image of a Idolaters. beast to God, or the image of Drunkards. God to a beast: if the first be Idolatry, the last is impiety. a voluptuous man is a murderer to himselfe, a couetous man a thiefe, a malicious a witch, a drunkard a deuill thus to drinke away the poores reliefe, our owne estate; ad quid perditio haec? why is this wast?

3. Our monstrous pride, that turnes hospitallity into a dumbe shew: that which fed the belly of hunger, now feedes the eie of lust: akers of land are metamorphised in­to trunkes of apparell; and the soule of charity is transmi­grated into the body of brauery: this is wast: we make our selues the compounds of all Nations: we borow of Spaine, [Page 18] Italy, Germany, France, Turkie and all; that death when he robs an Englishman, robs all Countries: where lies the wealth of England? in three places: on Citizens tables, in Vsurers coffers, and vpon Courtiers backes: God made all simple, therefore woe to these compounded fa­shions: God will one day say, (hoc non optas meum nec ima­go mea est.) this is none of my workmanship, none of my image. One man weares enough on his backe at once, to cloth two naked wretches all their liues: ad quid &c. why is this wast?

4. Our vaineglorious building, to emulate the skies, which the wise-man cals, Pro. 17. 19. the lifting vp of our gates too high. Houses built like pallaces; Tabernacles, that in the Masters thought, equall the Mansion of heauen: structures to whom is promised eternity, as if the ground, they stood on, Heb. 12. 26. should not be shaken. Whole townes depopulate to reare vp one mans walles; chimneyes built in propor­tion, not one of them so happy as to smoke; braue gates, but neuer open: sumptuous parlours, for Owles and Battes to flie in, pride begun them, riches finished them, beggery keepes them: for most of them moulder away, as if they were in the dead builders case, a consumption. Ier. 22. Would not a lesse house, Ieconiah, haue serued thee for better hospitality? our Fathers liued well vnder lower roofes: this is wast, and wast indeed, and these worse then the Deuill: the Deuill had once some charity in him, to turne Math. 4. 3. stones into bread, but these men turne bread into stones; a tricke beyond the Deuill: ad quid perditio haec? Why is this waste?

5. Our ambitious seeking after great alliance: the sonne of the 2. King. 14. 9 Thistle must match with the Cedars daughter: The father teares deare yeeres out of the Earthes bowels, and raiseth a banke of vsury, to set his sonne vpon, and thus mounted, hee must not enter saue vnder the noble roofe: no cost is spared to ambitious aduancement: ad quid &c. why is this waste.

Shal I say? our vpholding of Theaters to the contempt [Page 19] of Religion: our maintayning Ordinaries to play away our patrimonies: our foure-wheeled Porters: our An­ticke the fashion: our smoky consumption; our perfu­med putrefaction: ad quid perditio haec? Why are these wastes? experience wil testifie at last, that these are wastes indeed; for they waste the body, the blood, the state, the freedome, the soule it selfe, and all is lost, thus laied out: but what is giuen (with Mary) to Christ, is lost like sowen graine, and shall be found againe at the haruest of Ioy.

We haue heard Iudas censuring Mary: let vs now heare Gods censure: 1. Negatiue. God censuring Iudas; and that first negatiuely: hee cared not for the poore. For the poore he pleads, but himselfe is the poore, hee meanes well too: but let his pretence be what it will, Gods witnesse is true against him; hee cared not for the poore.

1. Obserue: doth Christ condemne Iudas for condem­ning Mary? then it appeares, he doth iustifie hir action: he doth, and that after in expresse tearmes: Let hir alone: &c. ver. 7. Happy Mary that hast Iesus to plead for thee: blessed Christians, for whom 1. Iohn 2. 1. Iesus Christ is an Aduocate. Esay 50. 8. Hee is neere me, that iustifies me, who will contend with me? verse 9. behold the Lord will helpe me, who is he that can con­demne me? hence Dauid resignes his protection into the hands of God. Psal. 43. 1. Iudge me, oh God, and defend my cause a­gainst the vnmercifull people. And Paul yet with greater boldnesse, sends a franke defiance and chalenge to all the actors & pleaders that euer condemnation had, that they should neuer haue power to condemne him, Rom. 8. 33. since Iesus Christ iustifies him. Happy man, whose cause God takes in hand to plead. Here is a Iudas to accuse vs, a Iesus to acquit vs: Iudasslanders, Iesus cleares: wicked men cen­sure, the iust God approues: earth iudgeth euill, what is pronounced good in heauen! oh then doe well, though (fremant gentes) great men rage, though peruersenesse censures, impudence slanders, malice hinders, tyranny persecutes; there is a Iesus, that approues: his approba­tion [Page 20] shall out-weigh all their censures: let his spirit testifie with me, though the whole world oppose me.

2. Obserue: It is the nature of the wicked to haue no care of the poore. Sibi nati, sibi viuunt, sibi moriuntur, sibi damnantur: they are all for themselues, they are borne to themselues, liue to themselues, (so let them) die for them­selues, and goe to Hell for themselues. The fat Buls of Bashan, loue Amos 6. 4. the lambes from the flocke, and the Calues from the stall &c. But thinke not on the affliction of Ioseph. Your gallant thinkes not the distressed, the blinde, the lame to be part of his care: it concernes him not: true and there­fore heauen concernes him not: it is infallible truth, if they haue no Heb. 13. 3. feeling of others miseries, they are no members of Christ: go on now in thy scorne, thou proud Royster: admire the fashion and stuffe, thou wearest; whiles the poore mournes for nakednes: feast royallie Diues, whiles Lazarus can get no crummes: Apply, Absolon, thy sound, healthfull limmes to lust and lewdnesse, whiles the lame, blinde, maimed cannot deriue a penny from thy purse, though he moue his sute in the name of Iesus; thou giuest testimony to the world, to thy owne conscience, that thou art but a Iudas. Why, the poorest and the proudest haue though not Uestem communem, yet cutem commu­nem? there may be difference in the fleece, there is none in the flesh: yea perhaps, as the gallants perfumed body is often the sepulcher to a putrified soule: so a white, pure, innocent spirit may be shadowed vnder the broken roofe of a maimed corpes. Nay, let me terrifie them: 1. Cor. 1. 26. not ma­ny rich, not many mighty, not many noble are called: It is Pauls thunder against the flashes of greatnesse: he saies not, not any, but not many: for seruatur Lazarus pauper, Aug. in Psal. 5. sed in finu Abrahami Diuitis: Lazarus the poore man is saued, but in the bosome of Abraham the rich. It is a good saying of the sonne of Sirach: Eccl. 11. 27. The affliction of one houre will make the proudest stoope, sit vpon the ground, and for­get his former pleasure, a piercing misery will soften your bowels, and let your soule see through the breaches of hir [Page 21] prison, in what need distresse stands of succour. Then you wil be charitable or neuer, as physitians say of their Patients, take whiles they be in paine; for in health nothing wil be wrung out of them. so long as health & prosperitie clothe you, you recke not the poore: Naball lookes to his sheepe, what cares he for Dauid? if the truth were known, there are many Nabals now, that loue their owne sheepe, better than Christs sheepe: Christs sheepe take coats, their owne sheepe giue coats. Say some that cauill, if we must care for the poore, then for the couetous; for they want, what they possesse, and are indeed poorest: no, pity not them, that pity not themselues; who in despite of Gods bounty wil be miserable: but pity those, whom a fatall distresse hath made wretched.

Oh, how vnfit is it among Christians, that 1. Cor. 11 21. some should surfet, whiles others hunger? that one should haue Luk. 3. 11. two coats, and another be naked, yet both one mans seruants. Remember that God hath made many his stewards, none his Treasurer: he did not meane, thou shouldest hoord his blessings, but expend them to his glory: he that is infinite­ly rich, yet keeps nothing in his owne hands, but giues all to his creatures: at his owne cost and charges hee hath maintained the world, almost 6000. yeeres: he will most certainly admit no hoorder into his kingdome: yet, if you will needs loue laying vp, God hath prouided you a cof­fer: the poore mans hand is Christs treasury. The besot­ted wordling hath a greedy mind, to gather goods, and keepe them; and loe, his keeping loseth them: for they must haue either (finem tuum, or finem suum) thy end, or their end: Iob. 1. Iob tarried and his goods went; but the Luk. 12. rich man went, and his goods tarried. Si vestra sunt, tollite vo­biscum: if they be yours, why do you not take them with you? no, hîc acquiruntur, hîc amittuntur: heere they are gotten, heere lost. But God himselfebeing witnesse (nay he hath past his word) what wee for his sake giue away heere, we shall finde againe heereafter; and the charitable man dead and buried, is richer vnder the ground, than! [Page 22] was aboue it. It is an vsuall song, which the Saints now sing in heauen.

That we gaue;
That we haue.

This riddle poseth the worldling, as the Fishermens did Homer: Quaecepimus, reliquimus: quae non cepimus, nobis­cum portamus: what we caught, we left behinde vs; what we could not catch, we carried with vs. So, what wee loose, wee keepe: what we will keepe, we shall loose. Matt. 10. 39. he that looseth his goods, his lands, his freedome, his life for Christs sake shall finde it. This is the charitable mans case: all his almes, mercies, relieuings are (wisely and without executorship) sowne in his life time; and the haruest wilbe so great, by that time he gets to heauen, that hee shall receiue a thou­sand for one: God is made his debter, and he is a sure pay­master. Earth hath not riches enough in it to pay him, his requitall shalbe in heauen, and there with no lesse de­gree of honour, than a kingdome.

Iudas cares not for the poore: Iudas is dead, but this fault of his liues still: the poore had neuer more need to be ca­red for: but how: there are two sorts of poore, and our care must bee proportionable to their conditions, there are. 1. some poore of Gods making. 2. some of their owne making: let me say, there are Gods poore and the Deuils poore: those the hand of God hath crossed; these haue forced necessity on themselues by a dissolute life. The for­mer must be cared for by the compassion of the hart, and charity of the purse: Gods poore must haue good almes; a seasonable releefe according to thy power; or els the A­postle fearfully and peremptorily concludes against thee: 1. Ioh. 3. 17. the loue of God is not in thee. If thou canst not finde in thy hart to diminish a graine from thy heape, a peny from thy purse, a cut from thy loafe, when Iesus Christ stands at thy doore and calles for it, professe what thou wilt, the loue of earth hath thrust the loue of heauen out of thy conscience. euen Iudas himselfe will pretend charitie to these.

[Page 23] For the other poore, who haue pulled necessity on them­selues with the cords of Idlenesse, riot, or such disordered courses, there is another care to bee taken; not to cherish the lazie blood in their vaines by abusiue mercy; but ra­ther chafe their stonied sinews by correction, relieue them with punishment, and so recouer them to the life of obe­dience. The sluggard lusteth, and hath an empty stomach: he loues sustenance well, but is loth to set his foot on the cold ground for it. The lawes sanction, the good mans function saith, if he will not 2. Thess. 3. 10 labour, let him not eat. For ex­perience telleth that where slouth refuseth the ordinary paines of getting, therelust hunes for it in the vnbeaten paths of wickednesse; and you shall finde, that if euer oc­casion should put as much power into their hands, as idle­nesse hath put villany into their harts; they will bee ready to pilfer your goods, fire your houses, cut your threats. I haue read of the King of Macedon, deserying two such in his dominions, that (alterum è Macedonia fugere, alterum fugare fecit.) hee made one flie out of his kingdome, and the other driue him. I would our Magistrates would fol­low no worse a precedent: indeed our lawes haue taken order for their restraint; wheresoeuer the fault is, they are rather multiplied; as if they had beene sowen at the ma­king of the statute, and now (as from a haruest) they arise ten for one: surely our lawes make good willes, but they haue bad lucke for executors: their willes are not perfor­med; nor their legacies distributed; I meane the legacies of correction to such children of slouth, Impunitas delicti inuit at homines ad malignandum: Since chiefe incourage­ment is the want of punishment: fauour one, harten ma­ny. It is fit therefore, that (poena ad paucos, met us ad omnes perueniat) penaltie be inflicted on some, to strike terrour into the rest.

It was Saint Augustines censure: Illicit a non prohibere, consensus erroris est, not to restraine euill, is to maintaine e­uill. Epist 182. ad Bonif. The common wealth is an Instrument, the people are the strings, the magistrate is the musitian: let the musitian [Page 24] looke, that the instrument be in tune, the iarring strings ordered; and not play on it, to make himselfe sport, but to please the eares of God. Doctores, the ministers of mer­cy now can doe no good, except Ductores, the ministers of iustice put to their hands. Wee can but forbid the cor­ruption of the hart; they must prohibit the wickednesse of the hand. Let these poore bee cared for, that haue no care for themselues: runnagates, renegates, that will not be ranged (like wandring planets) within the sphere of obedience: yet a little more sleepe, saies the sluggard: but (modicum non habet modum) their bunch will swell to a mountaine; if it be not preuented and pared downe. Care for these ye magistrates, lest you answer for the suborna­tion of their sinnes: for the other, let all care, that care to be receiued into the armes of Iesus Christ.

3. Obserue: Iudas cares not for the poore; what, and yet would he for their sakes haue drawn comfort from the Sonne of God? what an hypocrite is this? could there be so deepe dissimulation in an Apostle? yes in that Apostle, that was a Diuell. Loe still I am haunted with this white Deuill, Hypocrisie: I cannot saile two leagues, but I rush vpon this rocke; nay, it will incounter, incomber me quite thorow the voyage of this verse. Iudas said, and meant not, there is hypocrisie: he spake for the poore, and hates them, there is hypocrisie: hee was a priuy theefe, a false steward, &c. all this not without hypocrisie. shall I be rid of this Deuill at once, and coniure him out of my speech? God giue me assistance, and adde you patience, and I will spend a little time, to vncase this white Deuill, and strip him of all his borrowed colours.

Of all bodily creatures, man (as he is Gods image) is the best: but basely deiected, degenerated, debauched, the (simply) worst: of all earthly creatures a wicked man is the worst, of all men a wicked Christian, of all Christi­ans a wicked professour, of all professours a wicked hy­pocrite, of all hypocrites a wicked, warped, wretched Iudas. Take the extraction or quintessence of all corrup­ted [Page 25] men, and you haue a Iudas: this then is Iudas a man degenerate, a Christian corrupted, a professor putrified, a guilded hypocrite, a white-skind Deuill. I confesse I am sparingly affected to this point, and would faine shift my hands of this monster, and not incounter him: for it is not to fight with the Unicornes of Assyria, nor the Bulles of Samaria, nor the Beasts of Ephesus: neither absolute Athe­ists, nor dissolute Christians, nor resolute ruffians: the hornes of whose rapine and malice are no lesse manifest, than malignant; but at once imminent in their threats, and eminent in their appearance. But to set vpon a Beast, that hath with the hart of a Leopard, the face of a man, of a good man, of the best man; a starre placed high in the orbe of the Church, though swooped downe with the Dragons taile, because not fixed; a darling in the mothers lappe, blessed with the Churches indulgence, yet a ba­stard: a brother of the fraternity, trusted sometimes with the Churches stocke, yet no brother, but a broker of trea­cheries, a brocher of falshoods: I would willingly saue this labour, but that the necessity of my Text ouer-rules my disposition.

I know, these times are so shamelesse and impudent, that many strip of the white, and keepe the Deuill; wic­ked they are, and without shew of the contrary: men are so farre from giuing house-roome to the substance of reli­gion, that they admit not an out-roome for the shew; so backward to put on Christ, that they will not accept of his liuerie; who are short of Agrippa, scarce Act. 26. 28. perswaded to seeme Christians, not at all to be: these will not drinke har­ty draughts of the waters of life, nay scarce vouchsafe (like the dogges that runne by Nilus) to giue a lappe at Iacobs well: vnlesse it be some, as they report, that frequent the signe of it, to bee drunke: they salute not Christ at the Crosse, nor bid him good morrow in the Temple, but go blustring by, as if some serious businesse had put haste in­to their feet, and God was not worthy to be staid & spoke withall: if this be a riddle, shew me the day, shall not ex­pound [Page 26] it by a demonstratiue experience. For these I may say, I would to God, they would seeme holy, and frequent the places, where sanctimony is taught, but the Deuill is a nimble, running, cunning fencer, that strikes on both hands, duplici ictu, and would haue men either (non sanctos, aut non parùm sanctos) not holy, or not a little holy, in their owne opinion, and outward ostentation: either no fire of deuotion on the harth, or that that is, in the top of the chimney: That subtle winnower perswades men, that they are all chaffe, and no wheat, or all wheat and no chaffe; and would keepe the soule either lanke with ignorance, or ranke with insolence: let me therefore woo you, win you to reiect both these extremes, betweene which, your harts lie, as the graine betwixt both the milstones.

Shall I speake plainly? You are sicke at London of one disease (I speake to you setled Citizens, not extrauagants) and we in the Country of another: a Sermon against hy­pocrisie in most places of the Country, is like phleboto­my to a consumption (the spilling of innocent blood) our sicknesses are cold palseys and shaking agues: yours in the City are hotter diseases, the burning feuers of fierie zeale, the inflammations and impostumes of hypocrisie: we haue the frosts, and you haue the lightnings; most of vs professe too little, and some of you professe too much, vnlesse your courses were more answerable; I would willingly be in none of your bosomes; only I must speake of Iudas. His hypocrisie was vile in 3. respects.

1. He might haue beene sound: I make no question but he heard his Master preach, and preached himselfe, that Gods request is the hart: so Christ schooles the Ioh. 4. Samari­tane woman; so prescribed the Scribe. Mark. 12. 30. Thou shalt loue the Lord with all thy hart, &c. corde Iudas, with the hart, which thou reseruest like an equiuocating Iesuite: nay, (toto corde, for it is not tutum, except it be totum) with the whole heart, which thou neuer stoodest to diuide, but ga­uest it wholly to him, that wholly killed it, thy masters e­nemy, and none of thy friend, the Deuill. Thou heardest [Page 27] thy master, thy friend, thy God denounce many a feare­full, fatall, finall woe against the Pharisies; (hac appellatio­ne, & ob hanc caussam) vnder this title, and for this cause) hypocrites, and because hypocrites. As if his woes were but words, and his words winde, empty and aiéry mena­ces, without intention of hurt, or extention of a reuenge­full arme, behold thou art an hypocrite: thou art therfore the worse, because thou mightest be better.

2. He seemed sound: (spem vnltu simulat, premit altum corde dolorem; nay dolum rather) craft rather than griefe, vnlesse he grieued, that out of his cunning, there was so little comming, small prize or booty: yet like a subtle gamester, he keepes his countenance, though the dice doe not fauour him. And as Fabius Maximus told Scipio pre­paring Liu. annal. li. 13 for Africa concerning Syphax: Fraus fidem in par­uis sibi perstruit, vt cum operaepretium sit, cum magna merce­de fallat. Iudas creepes into trust by iustice in trifles, that he might more securely cheat for a fit aduantage. Without pretence of fidelity how got he the stewardship? perhaps if need required, he spared not his owne purse in Christs seruice; but he meant to put it to vsurie: hee carried not the purse, but to pay himselfe for his paines: thus iactura in loco, res quaestuosissima:) a seasonable dammage is a rea­sonable vantage: in this then his vilenesse is more execra­ble, that he seemed good.

If it were possible, the Diuell was then worse than him­selfe, when he came in Samuels mantle. Iesabels paint made her more vglie: if euer you take a foxe in a lambes skin, hang him vp, for he is the worst of the generation: a Gi­beonite in his old shooes, a Seminary in his hairecloth, a Ruffian in the robes of a Iacobine, flie like the plague: these are so much the worse Deuils, as they would bee holie Deuils: true Traitors that would fight against God with his owne weapons; and by being out of crie religious, runne themselues out of breath to doe the Church a mis­chiefe.

3. He would seeme thus to his master; yet knew in [Page 28] his hart, that his master knew his heart: therefore his hypocrisie the worst. Had he been an Aliant to the com­mon wealth of Israel, and neuer seen more of God, than the eye of nature had discouered, (yet saies euen the Hea­then: [...]; God hath a reuenging eye.) then no maruell, if his eyes had beene so blind, as to thinke Hom. Christs blind also, and that he, which made the eye, had not an eye to see withall: but he saw that sonne of Dauid giue sight to so many sonnes of Adam casually blind, to one naturally and borne blind; Ioh. 9. 32. miraculum inauditum, a wonder of wonders: and shall Iudas thinke to put out his eye, that gaue them all eyes? oh incredible, insensible, in­vincible ignorance!

You see his hypocrisie: me thinkes euen the sight of it is disswasion forcible enough, and it should be needlesse to giue any other reason than the discouerie. yet whiles ma­ny censure it in Iudas, they condemne it not in themselues, and either thinke they haue it not, or not in such measure. Surely we may be no Iudasses, yet hypocrites: and who will totally cleare himselfe? let me tell thee, if thou doest, thou art the worst hypocrite, and but for thee, we had not such need to complaine. He that cleares himselfe from all sinne, is the most sinner, and he that sayes, he hath not sin­ned in hypocrisie, is the rankest hypocrite: but I do admit a distinction. All the sonnes of Adam are infected with this contamination, some more, some lesse, heres the dif­ference; all haue hypocrisie, but hypocrisie hath some: aliud habere peccatum, aliud haberi à peccato. It is one thing for thee to possesse sinne, another thing for sinne to possesse thee. All haue the same corruption, not the same eruption: in a word, all are not hypocrites, yet who hath not sinned in hypocrisie? Doe not then send your eyes like Dinahs gadding abroad, forgetting your owne busi­nesse at home: strain not curtesie with these banquets, and hauing good meat carued thee, lay it liberally vpon ano­ther mans trencher, be not sicke of this plague and con­ceale it, or call it by another name: hypocrisie is hypo­crisie, [Page 29] whatsoeuer you call it: and as it hath learned to leaue no sins naked, so I hope, it hath not forgot to clothe it selfe: it hath as many names as Garnet had, and more Protean shapes than the Seminaries: the white Deuill is in this a true Deuill; multorum nominum, non boni nominis: of many names, but neuer a good one. The vilenesse of this white Deuill appeares in 6. respects.

1. It is the worst of sinnes, because it keepes all sinnes: they are made sure and secure by hypocrisie. Indeed some vices are quarter-masters with it, and some Soueraignes ouer it: for the hypocrisie is but another sinnes pandar: except to content some affected guest, wee could neuer yeeld to this filthy Math. 14. 9. Herodias. It is made a stawking horse for couetousnesse, vnder long praiers many a Pharisie de­uours the poore, houses, goods and all. It is a complexi­on for lust, who, were she not painted ouer with a religious shew, would appeare as loathsome to the world, as shee is indeed. It is a sepulchre of rotten impostures, which would stinke like a putrified corps, if hypocrisie were not their couer. It is a maske for treason, whose shop-full of poi­sons, pistols, daggers, gunpowder-traines, would easilie be spied out, had hypocrisie left them bare-faced. Trea­chery vnder this visard thrusts into Court-reuels, nay, Court-councels; and holds the torch to sports, nay the bookes to serious consultations; deuiseth, aduiseth, plots with those that prouide best for the Common-wealth, Thus are all sinnes beholding to hypocrisie: shee main­taines them at her owne proper costs and charges.

2. It is the worst of sinnes, because it counterfets all vertues: he that counterfets the Kings coine, is liable to death, if hypocrisie find not death, and (mortem sine mor­te) death without death, for counterfeting the king of hea­uens Seale manuall of grace, it speeds better then it me­rits: vice is made vertues ape in an hypocrites practise. If he see Chusi runne, this Ahimaaz will outrunne him: he mends his pace, but not his path: the goodman goes slower, but will be at heauen before him: thus thriftinesse [Page 30] in a Saint, is counterfetted by niggardlinesse in an hypo­crite. be thou charitable, behold he is bountifull, but not except thou may behold him: his vaineglorious pride shall emulate thy liberalitie: thou art good to the poore, he wil be better to the rich: he followes the religious man a farre of, as Peter did Christ, but when he comes to the crosse, hee will deny him. Thus hypocrisie can but put blood into your cheekes, (like the Aliptae) and better your colours; but you may be sicke in your consciences, and almost dead at the heart, and (non est medicamen in hor­tis) there is no medicine in this drugsters shop can cure you.

3. An hypocrite is a kind of honest Atheist: for his owne Good is his God: his heauen is vpon earth, and that not the Philip. 4. 7. Peace of his conscience, or Rom. 14. 17. that kingdome of hea­uen, which may be in a soule liuing on earth, but the secure peace of a worldly estate: he stands in awe of no Iudge, but mans eye; that he obserues with as great respect, as Dauid did the eyes of God; if man takes notice, hee cares not, yet laughes at him for that notice, and kills his soule by that laughter: so Pigmalion-like, he dotes on his owne carued and painted peece: and perhaps dies Zeuxis death, who painting an old woman, and looking merrily on her, brake out into a laughter that killed him. if the world doth not praise his doings, he is ready to challenge it, as the Iewes God, Esay 58. 3. wherefore haue we fasted, and thou seest it not? hee crosseth Christs precept: the Matth. 6. 3. left hand must bee priuy to the right hands charitie, he dares not trust God with a pennie, except before a whole congre­gation of witnesses, lest perhaps, God should denie the receit.

4. An hypocrite (at last) is hated of all, both God and man: the world hates thee, Iudas, because thou retainest to Christ, Christ hates thee more because thou (but) only retainest, and doest no faithfull seruice. The world can­not abide thee, thou hypocrite, because thou professest godlinesse; God can worse abide thee, because thou doest [Page 31] no more than professe. It had been yet some pollicie, on the losse of the worlds fauour to keepe Gods; or if lost Gods, to haue (yet) kept in with the world: thou art not thy owne friend, to make them both thy enemies: mise­rable man, destitute of both refuges, shut out both from Gods and the worlds dores. Neither God nor the Deuill loues thee, thou hast been true to none of them both, and yet most false (of all) to thy selfe. So (this white Deuill) Iudas, that for the Pharisies sake betrayed his master, and for the Deuils sake betrayed himselfe, was in the end reie­cted of Pharisies and master; and like a ball, tost by the rackets of contempt and shame, bandyed from the Phari­sies to Christ, from Christ to the Pharisies, from wall to wall, till he fell into the Deuils hazard; not resting like a stone, till he came to his center, [...]; Acts. 1. 25. into his owne place. Purposeth he to goe to Christ? his owne con­science giues him a repulsiue answer: no, Matth. 27. 4. thou hast be­trayed innocent blood. Goes he to the chiefe Priests and El­ders? cold comfort: what is that to vs? see thou to that. Thus (your ambi-dexter proues at last ambo-sinister) he that playes so long on both hands, hath no hand to helpe himselfe withall. This is the hypocrites miserie; because he weares Gods liuerie, the world will not be his mother; because his heart, habit, seruice is sin-wedded, God will not be his father: he hath lost earth for heauens sake, and heauen for earths sake; and may complaine with Rebec­caes feare of hir two sonnes; Gen. 27. 45. why should I be depriued of you both in one day? or as sorrowfull Iacob expostulated for his, Gen. 42. 36. Me haue you robbed of my children: Ioseph is not, and Simeon is not, and will you take Beniamin also? all these things are against me. This may be the hypocrites mourne­full Dirge: My hypocrisie hath robbed me of all my comforts: my Creatour is lost, my Redeemer will not owne me; and will yee take away (my beloued Beniamin) the world also? all these things are against me. Thus an open sinner is in better case, then a dissembling Saint. There are few that seeme worse to others, then they are in themselues: yet I haue [Page 32] both read and heard of some, that haue with broken hearts, and mourning bowels, sorrowed for themselues, as if they had been reprobates; and not spared so to pro­claime themselues, when yet their estate was good to god­ward, though they knew it not: perhaps their wicked­nesse and ill life hath been grieuous, but their repentance gratious: I may call these blacke Saints. The hypocrite is neat and curious in his religious out-side, but the linings of his conscience are Esay 64 6. filthy and polluted rags: then I say still, a blacke Saint is better than a white Deuill.

5 Hypocrisie is like the Deuill, for he is a perfect hy­pocrite: so he begun with our first Parents, to put out his apparant hornes in Paradise: non moriemini, yee shall not Gen. 3. 4. die: yet he knew this would kill them. An hypocrite then is the child of the Deuill, and (quoth Time the midwife) as like the father, as it may possibly looke, he is the Ioh. 8. 44. father of lies; and there is no lier like the hypocrite, for as Peter to Ananias, Act. 5. 4. thou hast not lied to men, but to God. Nay, the hypocrite is his eldest sonne. Now, the priuiledge of primogeniture by the law, was to haue a Deut. 21. 17. 2. Chron. 21. 3 double portion: wretched hypocrite in this eldership: (Math. 24. 51.) Sa­tan is called a Ioh. 16. 11. & Ephes. 2. 2. Prince, and thus stands his monarchie, or rather Anarchie. The Deuill is king, the hypocrite his eldest sonne: the vsurer his younger; Atheists are his vice­royes in his seuerall prouinces, for his dominion is beyond the Turkes for limits: Epicures are his Nobles: Persecu­tors his Magistrates; Heretikes his ministers, Traytours his executioners: sinne his law; the wicked his subiects, Tyrannie his gouernment: hell his court, and damna­tion his wages. Of all these the hypocrite is his eldest Sonne.

6 Lastly, an hypocrite is in greatest difficultie to bee cured. Why should the minister administer physicke to him, that is perfectly sound? or why should Christ giue his bloud to the righteous? well may hee be hurt and swell, swell and rankle, rankle and fester, fester and die, Mat. 9. 12. 13. that will not bewray his disease, least he betray his credit.

[Page 33]
Stultorum incurata pudor malus vlcera celat.

A man of great Profession, little Deuotion, is like a bodie so repugnantly composed, that hee hath a hot liuer, and a cold stomacke: that which heates the stomacke, ouerheates the liuer: that which cooles the liuer, o­uercooles the stomacke: so, exhortations, that warme his conscience, inflame his outward zeale: desuasiues to coole his hypocrisie, freese his deuotion, hee hath a flushing in his face, as if he had eaten fire: zeale burnes in his tongue, but come neere this gloeworme, and he is cold, darke, squallid. Summer sweates in his face, winter freeseth in his conscience: March, many forwards in his words, December in his actions: pepper is not more hot in the tongues end, nor more cold at heart: and (to bor­row the words of our worthy Diuine and best Characte­rer) wee thinke him a Saint, hee thinkes himselfe an An­gell, flatterers make him a God, God knowes him a Deuill.

This is the white Deuill, you will not thinke how glad I am, that I am rid of him: let him goe; yet I must not let you goe, till I haue perswaded you to hate this monster, to abhorre this Deuill. Alas! how forget we (in these Ier. 22. daies) to build vp the cedar worke of pietie, and learne onely to paint it ouer with vermillion! we white and par­get the walles of our profession, but the rubbish and cob­webs of sin hang in the corners of our consciences: take heed, a Bible vnder your armes, will not excuse a false con­science in your bosomes: thinke not you fadome the sub­stance, when you embrace the shadow: so the fox seeing sweet meates in the violl, licked the glasse, and thought he had the thing: so the ignorant sick man eates vp the Phy­sitians bill, instead of the receipt contained in it. It is not a day of seuen, nay an houre of seuen daies, the grudged parting with an almes to a fire, the coniuring of a pater­noster, (for the heart onely praies) or once a yeare renew­ing thy acquaintance with God in the sacrament can priuiledge or keep impune thy iniuries, vsuries, periuries, [Page 34] fraudes, slaunders, oppressions, lustes, blasphemies. Be­ware of this white Deuill, lest your portion be with them in hell, whose societie you would defie on earth, Act. 23. 3. God shall smite thee, thou painted wall; and wash of thy vermillion­dye with the riuers of brimstone. You haue read of some, that heard Christ preach in their pulpits, feasted at his Luk. 13. 26. communion-table, cast out deuills in his name, yet not ad­mitted: whiles they wrought miracles, not good workes, cast out deuils from others, not sinnes from themselues, they misse of entrance. Goe then and solace thy selfe in thy bodily deuotion, thou hearest, readest, receauest, re­leeuest; where is thy conscience, thy heart, thy spirit? God askes not for thy liuerie, but thy seruice: he knowes none by their confession, but by their conversation. Your lookes are the obiects of strangers eies, your liues of your neighbours, your consciences of your owne, all of Gods. Doe not Ixion-like take a cloud for Iuno, a mist of pre­sumption for a sound and solid faith: more can say the Creed, than vnderstand it, more feele it than practise it. Goe into your grounds in the dead of winter, and of two naked and destitute trees, you know not which is the sound, which the doted: the summer will giue Christs marke: Mat. 7. 20. By their fruites you shall know them.

I speake not to discourage your zeale, but to harten it, but to better it. Your zeale goes through the world, yee worthy Citizens: Who builds hospitalls? the Citie. Who is liberall to the distressed Gospell? the Citie. Who is euer faithfull to the Crowne? the Citie. Beloued your workes are good; oh doe not loose their reward through hypocrisie. I am not bitter, but charitable: I would faine put you into the Chariot of grace with Elias, and onely 2. King 2. 13. wish you to put off this Mantle. Oh that it lay in my power to preuaile with your affections, as well as your iudgements: you loose all your goodnesse, if your hearts be not right, the ostentation of man shall meet with the detestation of God. You loose your attention now, if your zeale be in your eye, more than heart. You loose [Page 35] your prayers, if, when the ground hath your knee, the world hath your conscience: as if you had two gods: one for Sundaies, another for worke dayes; one for the Church, another for the Change. You loose your charitie whiles you giue glosingly, illiberally, too late: not a win­dow you haue erected, but must beare your names: but some of you rob Peter to pay Paul, take Tenths from the Church, and giue not the poore the Twentiths of them. It is not seasonable, nor reasonable charitie, to vndoe whole townes by your vsuries, enclosings, oppressions, impro­priations; and for a kind of expiation, to giue three or foure the yeerely pension of Twentie markes: an Almes­house is not so big as a village, nor thy superfluitie where­out thou giuest, like their necessitie whereout thou extor­test: he is but poorly charitable, that hauing made a hun­dred beggars, releeues two. You loose all your pious ob­seruations, whiles you loose your integritie: your solemne censuring, mourning for the times euill, whiles your selues are the euill cause thereof: your counterfet sorrow for the sinnes of your youth, whiles the sinnes of your age are worse; your casting salt and brine of reproofe at others faults, whiles your owne hearts are most vnseasoned; all these artificiall whitings, are but thriftie leasings, sicke healths, bitter sweetes, and more pleasing deaths. Cast then away this bane of religion, hypocrisie; this candle with a great wicke and no tallow, that often goes out quickly, neuer without stench; this faire, flattering, white Deuill. How well haue we bestowed this paines, I in spea­king, you in hearing, if this Deuill bee cast out of your consciences, out of your conversations: It will leaue some prints behind it in the best, but blesse not your selues in it, and God shall blesse you from it: Amen.

The affirmatiue part of Gods censure, stands next to 2. Affirmatiue. our speech; Describing his. 1. meaning. 2. meanes. 3. maintenance. His meaning was, to be a theefe, and sharke for himselfe, though his pretence pleaded (forma Paupe­ris) His meaning. in the behalfe of the poore. Hee might, perhaps, [Page 36] stand vpon his honestie, and rather than loose his credit, striue to purge himselfe by his suspectlesse neighbours: but there need no further Iurie passe vpon him, God hath giuen testimonie, and his witnesse is beyond exception, Iudas is a theefe. A theefe: who saw him steale? he that hath now condemned him for his paines. Indeed the world did not so take him, his reputation was good e­nough: yet hee was a theefe, a craftie, cunning, cheating theefe. Ioh. 13. 29.

There are two sorts of theeues: publike ones, that ei­ther with a violent hand take away the passengers money, 1 or rob the house at midnight: whose Church is the high­way; there they pray (not to God, but) on men: their dwelling like Cains, very vnsure; they stand vpon thorns whiles they stand vpon certenties: Their refuge is a wood, the instrument of their vocation a sword: of these some are land-theeues, some sea-theeues: all roaue on the sea of this world, and most commonly suffer shipwracke, some in the deepe, some on a hill. I will say little of these as not pertinent to my text, but leaue them to the Iurie: And 2 speake of theeues like Iudas, secret robbers, that do more mischiefe with lesse danger to themselues. These ride in the open streetes, whiles the other lurke in close woods. And to reason, for these priuat theeues are in greater ha­zard of damnation: the graue exhortations of the Iudge, the serious counsell of the assistant minister, together with the sight of present death, and the necessitie of an instant account with God, worke strongly on a publike theefes conscience, all which the priuat theefe neither hath, nor hath need of in the generall thought. The publike theefe wants but apprehension, but this priuat theefe needs discouerie: for they lye close as treason, dig low like pio­ners, and though they be as familiar with vs, as familiars, they seeme stranger than the Indians.

To define this maner of theeues: A priuate theefe is he, that without danger of law robbes his neighbour; that sets a good face on the matter, and hath some profession to [Page 37] countenance it: a iustifiable cloke hides a damnable fraud; a trade, a profession, a mysterie, like a Rome-harted Pro­testant, hides this Deuillish Seminary vnder his roofe with­out suspicion. To say truth, most of our professions (thanks to ill professours) are so confounded with sinnes, as if there went but a paire of sheeres betweene them: nay they can scarce be distinguished: you shall not easily discerne be­tweene a hot, furious professour and an hypocrite; be­tweene a couetous man and a thiefe; betweene a Courtier and an aspirer: betweene a gallant and a swearer; between an officer and a bribetaker: betweene a seruitour and a pa­rasite: betweene Farmers and poore-grinders: betweene gentlemen and pleasure-louers: betweene great men and mad men: betweene a tradesman and a fraudesman: betweene a monied man and an vsurer; betweene an vsu­rer and the Deuill. In many arts, the more skilfull, the more ill-full: for now-adaies: armis pollentior astus: fraud goes beyond force: this makes Lawyers richer than soul­diers, vsurers than Lawyers, the Deuill than all. The old Lion (saith the Fable) when his nimble daies were ouer, and he could no longer pray by violence, kept his denne with a fained sicknesse: the suspectlesse beasts drawne thither to a dutifull visitation, thus became his pray: cun­ning serued his turne, when canning did no good. The world, whiles it was yong, was simple, honest, plaine-dea­ling: gentlemen then delued in the ground, now the soles of their feet must not touch it: then thy drunke water, now wine wil not serue, except to drunkennesse: then they kept sheepe, now they scorne to weare the wooll; then Gen. 43. 12. Iacob returned the money in the sacks mouth, now we are ready to steale it and put it in. Plain-dealing is dead, and what we most lament, died without issue. Vertue had but a short raigne, and was soone deposed: all the examples of sinne in the Bible are newly acted ouer againe, and the in­terest exceeds the principall, the counterpaine the origi­nall. The Apostacy, now, holds vs in our manners: wee leaue God for man, for Mammon. Once, Orbis ingemuit, [Page 38] factum se videns Arrianum; the world groned, seeing it selfe made an Arrian: It'may now grone worse, factum se videns Machiauellum, seeing it selfe made a Machiauell. nisi Deus opem praestat, deperire restat. Greeued deuotion had neuer more cause to sing, Mundum dolens circuiui; fidem vndi (que) quaesiui, &c.

The world I compassed about,
Faith and honesty to finde out:
But Countrie, City, Court and all,
Thrust poore Deuotion to the wall:
The Lawyer, Courtier, Marchant, Clowne
Haue beaten poore Deuotion downe,
All wound hir; till for lacke of breath,
Fainting Deuotion bleeds to death.

But I am to deale with none but theeues, and those pri­uate ones: and because Iudas is the precedent, I will be­gin with him, that is most like him: according to the pro­uerbe, which the Graecians had of Philo Iudaeus: ( [...]: aut Plato Philonem sequi­tur, Ier. in cat. script eccl. aut Platonem Philo.) Either Plato followed Philo, or Philo imitated Plato. Let me only change the names: Ei­ther Iudas plaied the Pope, or the Pope plaies the Iudas. This is the most subtle thiefe of the world, and robbes all Christendome vnder a good colour: who can say, he hath a blacke eie, or a light finger? for experience hath taught him, that cui pollis Leonina non sufficit, vulpina est assuenda: whē the Lions skin cānot threat, the foxes skin can cheat. Pope Alexander was a beast, that hauing entred like a fox, he must needs raigne like a Lion, worthy he was to die like a dog: for, vis confilij expers, moleruit sua, power without pollicy is like a peece without powder: many a Pope sings that common Ballad of hell: Ingenio perij, qui miser ipse meo: Wit, whither wilt thou? woe is me: my wit hath Ouid. wrought my misery.

To say truth their Religion is nothing in the circum­stance but craft; and pollicy maintaines their Hierarchie; as Iudas subtlety made him rich. Iudas was put in trust [Page 39] with a great deale of the Deuils businesse; yet not more than the Pope. Iudas pretended the poore and robbed them: and doth not the Pope thinke you? Are there no almes-boxes rifled and emptied into the Popes Treasurie? Our Fathers say that the poore gaue Peter-pence to the Pope, but our grandfathers cannot tell vs, that the Pope gaue Caesar-pence to the poore: did not he sat in the holy chaire, (as Augustus Caesar in his imperiall throne) and cause the whole Christian world to be taxed: and what? Luk. 2. 1. did they freely giue it? no, a taxation forced it; what right then had the Pope to it? iust as much as Iudas had to his masters money? was he not then a thiefe? yet, what need a rich man be a thiefe? the Pope is rich, and needs must, for his commings in be great: he hath rent out of heauen, rent out of hell, rent out of purgatory: but more sackes come to his mill out of purgatory, than out of hell and heauen too; and for his toling, let the world iudge: there­fore saith Bishop Iewel, he would be content to loose hell and heauen too, to saue his purgatorie. Some by pardons hee preuents from hell: some by Indulgences hee lifts vp to heauen; and infinit by merits he ransomes from purgato­ry: not a iot without money; cruces, altaria, Christum: he selles Christs crosse, Christs blood, Christs selfe; all for money. Nay, he hath rent from the very Stewes a hell aboue ground, and swels his coffers by the sinnes of the people: hee suffers a price to bee set on damnation; and maintaines lust to goe to Law for her owne; giues whore­dome a toleration vnder his seale; that Lust the sonne of Idlenesse, hath free accesse to Liberty the daughter of Pride.

Iudas was a great Statesman in the Diuels Common­wealth; for he bore fowre maine offices: either hee beg­ged them shamefully, or he bought them bribingly, or else Beelsebub saw desert in him, and gaue him them gra­tis, for his good parts; for Iudas was his white boy. hee was 1. an hypocrite. 2. a thiefe. 3. a traitour. 4. a mur­derer. Yet the Pope shall vie offices with him, and win [Page 40] the game too for plurality. The Pope sits in the holy chaire, yet a Deuill: periury, Sodomie, sorcerie, homi­cide, parricide, patricide, treason, murder, &c. are many and essentiall things to the Pope. He is not content to bee Steward, but he must be Uicar, nay indeed, Lord himselfe: for what can Christ doe, and the Pope cannot doe? Iudas was no body to him. He hath stolne Truths garment, and put it on Errors backe, turning poore Truth naked out of doores. he hath altered the primitiue institutions, and a­dulterated Gods sacred lawes; maintaining vagas libidines: he steales the harts of subiects from their Soueraignes, by stealing fidellity from the harts of Subiects: and would steale the crowne from the kings head, and all vnder the shadow of religion. This is a thiefe; a notable, a notori­ous theefe, but let him goe: I hope he is knowne well in­ough, and euery true man will blesse himselfe out of his way.

I come to our selues: there are many kindes of priuate Theeues in both the houses of Israel and Aaron: in foro & choro, in Change and Chancell; Common-wealth and Church. I can tax no mans person; if I could, I would abhorre it, or were worthy to be abhorred: the Sinnes of our Times are the Theeues, I would arraigne, testifie a­gainst, condemned, haue executed, the persons I would haue saued in the day of the Lord Iesus.

1. If there bee any magistrates (into whose mouthes God hath put the determination of doubts; and the distri­bution of right into their hands:) that suffer popularity, partiallity, passion to rule, ouer-rule their iudgements, these are priuate theeues: they rob the poore man of his iust cause, and equities reliefe, and no law can touch them for it: thus may causes goe, not according to right, but friendship: as Themistocles boy could say, As I will, the whole Senate will: for as I will, my mother will; as my mo­ther will, my father will; as my father will, the whole Se­nate will. Thus as a groome of the chamber, a Secretary of the closet, or a porter of the gate will, the cause must [Page 41] goe: this is horrible theft, though not araignable, hence a knot is found in a bulrush: delay shifts of the day of hea­ring; a good paint is set on a foule pastbord; circumstan­ces are shuffled from the barre; the Sunne of truth is clou­ded: the poore confident Plaintife goes home vndone: his moanes, his groanes are vented vp to heauen: the iust God sees and suffers it, but hee will one day iudge that Iudge. Who can indite this theefe? what law may passe on him? what Iurie can finde him? what Iudge can fine him? none on earth: there is a barre he shall not escape: if there bee any such, (as I trust there is not) they are theeues.

2. If there be any Lawyer, that takes fees on both hands, one to speake, another to hold his peace: as (De­mosthenes answered his bragging fellow Lawyer) this is a theefe, though the law doth not call him so: a mercenarie tongue and a money-spel'd conscience, that vndertakes the defence of things knowen to his owne heart to be vn­iust, is onely proper to a theefe: a double theefe, he robs both sides: the adverse part in pleading against the truth, his owne client in drawing him on to his further dam­mage. If this be not, as the Roman complained, latrocini­um in foro, theeuery in the Hall, there is none: happy We­stminster hall, if thou wert freed from this kind of cut­purses. If no plummets, except of vnreasonable weight, can set the wheeles of their tongues a going: and then if a golden addition can make the hammer strike to our pleasure: if they keep their eares and mouthes shut, till their purses be full; and will not vnderstand a cause till they feele it: if they shuffle difficulties into plainnesse, and trip vp the Lawes heeles with trickes: if they Surgion­like keep the Clients disease from healing, till he hath no more money for salue: then to speake in their owne lan­guage, Noverint vniuersi, Be it knowen to all men by these presents that these are theeues: though I could wish ra­ther, that Noverint ipsi, they would know it themselues, and reforme this deformitie.

[Page 42] 3. If there be any officer, that walkes with vnwashen hands, I meane, with the fowle fingers of briberie, he is a theefe: be the matter penall or capitall, if a bribe can pick Iustices locke, and plead against the innocent, or for him­selfe being nocent, and preuaile, this is theft. Theft? who is robbed? the giuer? doth not the freedome of his will transfer a right of the gift to the receiuer? no; for it is vo­luntarie or willing will: but as a man giues his purse to the ouer-mastring theefe, rather than ventures his life; so this his bribe, rather than indanger his cause: shall I say, the theefe hath as much right to the purse, as the officer to the bribe; and they are both, though not equally palpa­ble, yet equally culpable theeues. Is the giuer innocent or nocent? innocent, and shall not innocence haue her right without a bribe? nocent; and shall gold conceale his fault, or cancell his punishment? Dost thou not know whether, and wilt thou blind thy selfe before hand with a bribe? for bribes are like dust throwen in the eies of Iustice, that she cannot without paine looke on the Sun-shine of truth. Though a second to thy selfe receiue them, wife or friend, by thy allowance, they are but stolne goods, coles of fire put in the roofe of thy house: Iob 15. 34. for fire shall deuoure the houses of bribes. And there haue been many houses built by report, the first stone of whose foundation was hewen out of the quarrey of briberie. These are theeues.

4. There is theeuerie too among Tradesmen: and who would thinke it? many (they say) rob vs, but wee rob none: yes, but they thinke that (verba lactis will coun­tenance frandom in factis) smooth words will smoother rough deeds. This web of theft is many waies wouen in a shop or a warehouse, but three especially.

1. By a false weight, and no true measure, whose con­tent or content is not iustifiable by law; or the cunning con­ueyances in weighing or metting, such as cheat the buyer: Deut. 25. 13. are not these pretty trickes to picke mens purses? the French word hath well exprest them: they are Lieger du­maines. Now had I not as good loose my purse on Salis­burie [Page 43] plaine, as in London Exchange? is my losse the lesse, because violence forbeares and craft pickes my purse? Prou. 11. 1. The high-way theefe is not greater abomination to God, than the shop-theefe: and for man, the last is more dan­gerous: the other we knowingly flye; but this laughes vs in the face, whiles he robs vs.

2. By insufficient wares, which yet with a darke win­dow and an impudent tongue, will appeare good to the buyers eye and eare too. Sophistrie is now fled from the schooles into shops: from disputation to merchandising: he is a silly tradesman, that cannot sophisticate his wares, as well as hee hath done his conscience; and weare his tongue with protestations, barer than trees in Autumne, the head of old age, or the liuings of Church-men. Oathes indeed smell too ranke of infidelitie; marry, we are Pro­testants, and protest away our soules: there is no other way to put off bad wares, and put vp good monies: are not these theeues?

3. By playing or rather praying vpon mens necessi­ties: they must haue the commoditie, therfore set the dice on them: vox latronis: the advantage taken of a mans ne­cessitie is a tricke of a worse Deuill than Iudas: Thou shouldest rather be like Iob, a foot to lame necessitie, and not take away his crutch: or perhaps God hath put more Iob 29. 15. wit into thy braines, than his, thou seest further into the bargaine: and therefore takest opportunitie to abuse his plainnesse: thou seruest thy selfe in gaine, not him in loue: thou maiest, and laugh at the law; but there is a law, thou hast transgressed, that without Iesus Christ shall con­demne thee to hell.

Goe now, and applaud your selues, yee sons of fraud, that eagle-eyed scrupulositie cannot find you faultie, nor the Lyon-handed law touch you, please your selues in your securitie. You practise belike, behind the hangings, and come not on the publike stage of Iniurie: yet you are not free from spectators: testante Numine, homine, Daemo­ne: God, man, Angels, Deuils shall witnesse against you: [Page 44] ex cordibus, ex codicibus: by your hearts, by your bookes, God shall iudge you. Iniurie is often in the one, periurie in the other: the great Iustice wil not put it vp: they shal be convicted theeues.

5. There are theeues crope into the Church too; or rather they incroach on the Church; for Ministers cannot now play the theeues with their liuings, they haue no­thing left to steale: but there are secret Iudasses, can make shift to doe it. Difficilis magni custodia census. The Eagles flocke to a carcase, and theeues hanker about rich doores: at the dispersion of church-liuings, they cryed as the Babylonians, to the spoile, to the spoile. The Church was once rich, but it was (diebus illis) in the golden time: when honesty went in good clothes; and ostentation durst not giue religion the check-mate, now they plead pre­scription, and proue them their owne by long possession. I doe not taxe all those for priuate theeues, that hold in their hands, lands and possessions, that were once the Churches; but those that withhold such as are due to Church-men. Their estates were once taken away by (more than) Gods (meere) sufferance, for a iust punish­ment of their idlenesse, Idolatry, lustes: sure there is some Achanisme in the campe of the Leuites, that makes this plague-sore to runne still: there is some disobedient and fugitiue Ionasses that thus totter our ship. I complaine not, that claustra are turned into castra; Abbeyes into Gentle­mens houses; places of monition, to places of munition: but that men rob (aram dominicam) Gods house, to fur­nish (haram domesticam) their owne house, this is theft, and sacrilegious theft: a succession of theft; for the fingers of the sonnes are now heauyer than the loynes of their fathers: those were (improbi Papistae) wicked Pa­pists, and these are (improbirapistae) vngodly robbers. B [...]za.

This is a monstrous theft, and so exceeding all thefts, as (non nisi in Deum fieri potest) it can bee committed a­gainst none but God. When Scipio robbed the temple of Aug. Tholossa, there was not a man, that caried away any of [Page 45] the gold, who euer prospered after it: and I pray you tell me, how many haue thriued with the goods of the Church? they goe from man to man without rest, like the Arke among the Philistines, which was remooued from 1. Sam. 5. Ashdod, to Gath; from Gath to Ekron, as if it could finde no place to rest in, but vexed the people that kept it, till it returned to the old seat in Israell. oftentimes these goods left by Gentlemen to their heires, prooue gangrenes to their whole estates; and Esai. 5. 8. house is ioined to house so fast, Gods house to their owne, that the fire, which begins at the one consumes the other: as the Eagle, that stole a piece of meat from the Altar, carried a cole with it, that set her nest on fire. I am perswaded many a house of blood in England, had stood at this houre, had not the forced springs of impropriations turned their foundation to a quagmire. In all your knowledge, think but on a Church­robbers heire, that euer thriued to the third generation: yet alas! horrour to my bones, and shame to my speech! there are not wanting among our selues, that giue encou­ragement to these theeues: and without question, many a man, so well otherwise disposed, would haue beene reclai­med from this sinne, but for their distinctions of compe­tencies: I appeale to their owne consciences, there is not an humorist liuing, that in hart thinkes so, or would for­beare their reproofe, were he not well prouided for. These are the Cant. 2. 15. foxes, that content not themselues to steale the grapes, but they must forrage the vine: thus yet stil is Matt. 21. 13. Gods house made a den of Theeues, without enuie or partialli­ty they are theeues.

6. There is more store of theeues yet: couetous Land­lords, that stretch their rents on the tenter-hookes of an euill conscience, and swell their coffers by vndoing their poore tenants: these sit close, and stare the law in the face, yet by their leaue they are theeues: I doe not denie the improoument of old rents, so it be done with old mindes, I meane, our forefathers charity: but with the Deuill, to set right vpon the pinacles, and pitch so high a price of [Page 46] our lands, that it straines the Tenants hart-blood to reach it, is theft, and killing theft. What all their immoderate toile, broken sleepes, sore labours can get, with a misera­ble diet to themselues, not being able to spare a morsell of bread to others, is a pray to the Landlords rapine: this is to robbe their estates, grinde their faces, suck their bloods. These are theeues.

7. Ingrossers; that hoord vp commodities, and by stopping their propagation raise the price; these are theeues. Many Blocke-houses in the city, monopolies in the court, garners in the countrey, can testifie, there are now such theeues abroad: we complaine of a dearth; sure the heauens are too mercifull to vs, that are so vnmercifull one to another: scarsity comes without Gods sending: who brings it then? euen the Deuill and his brokers, en­grossing misers. The Common-wealth may often blow her nailes, vnlesse she sit by an engrossers fire: her limbes may be faint with hunger, vnlesse she buy graine at an en­grossers price. I confesse, this is a sinne, which the Law takes notice of, but not in the full nature, as theft. The picke-purse (in my opinion) doth not so much hurt, as this generall robber; for they robbe millions. These doe not with Ioseph, buie vp the superfluity of plenty, to preuent a dearth; but hoord vp the store of plenty, to procure a dearth. rebels to God, trespassers to nature, theeues to the Common-wealth: if these were apprehended and pu­nished, neither City nor Countrey should complaine as they doe, Meane time, the peoples curse is vpon them, and I doubt not but Gods plague will follow it; if repen­tance Prou. 11. 26. turne it not away: till when, they are priuate theeues.

8. Inclosers; that pretend a distinction of possessions, a preseruation of woods, indeed to make better and broa­der their owne territories, and to steale from the poore commons; these are horrible theeues. The poore mans beast is his maintenance, his sustenance, his life, to take food from his beast, is to take the beasts food from his [Page 47] bellie: so hee that incloseth Commons is a monstrous theefe, for he steales away the poore mans liuing and life; hence many a Cottager, nay perhaps Farmer, is faine (as the Indians doe to Deuils) to sacrifice to the lord of the soile, a yeerely bribe for a nenoceat. For though the law forbids such inclosures: yet (quod fieri non debet, factum valet) when they are once ditcht in, say the law what it will, I see no throwing out: force beares out, what fraud hath borne in: let them neuer open their mouths to plead the Common-wealths benefit: they intend it as much as Iudas did, when hee spake for the poore: no, they are theeues, the bane of the common good, the surfet of the land, the scourge of the poore: good only to themselues; and that in opinion only: for they doe it, Esai. 5. 8. to dwell alone, and they dwell alone indeed: for neither God nor good Angell keeps them company: and for a good conscience, it cannot get thorow their quick-sets. These are theeues, though they haue inclosed their theft, to keepe the Law out, and their wickednesse in: yet the day shall come, their lands shalbe throwen out, their liues throwen out, their soules throwen out: their lands out of their possessi­ons, their liues out of their bodies, their soules out of hea­uen; except repentance and restitution preuaile with the great Iudge for their pardon: meane time, they are theeues.

9 Many Tap-house-keepers, Tauerners, victuallers; which the prouident care of our worthy magistrates, hath now done well to restraine: if at least this Hidraes heads doe not multiplie. I doe not speake to annihilate the pro­fession: they may be honest men, and doubtlesse some are, which liue in this ranke: but if many of them should not chop away a good conscience for money, drunkennesse should neuer be so welcome to their dores. The dissolute wretch sits there securely, and buies his owne sicknesse, with great expence: which would preserue the health of his poore wife and children at home: that lamentably mone for bread, whiles he lauisheth all in drinke. Thus the [Page 48] pot robbes him of his wit, he robbes himselfe of grace, and the victualler robbes him of his money. This theft might Three theeues we meet. yet be borne: but the Common-wealth is heere robbed too. Drunkennesse makes so quicke riddance of the ale, that this raiseth the price of mault: and the good sale of mault, raiseth the price of barley: thus is the land distres­sed, the poores bread is dissolued into the drunkards cup. the markets are hoysed vp, if the poore cannot reach the price, the maultmaster wil, he can vtter it to the rap-house: and the tap-house is sure of her old friend drunkennesse. Thus theft sits close in a drinking roome, and robs all that saile into that coast. I confesse, they are (most of them) bound to suffer no drunkennesse in their houses, yet they secretly acknowledge, that if it were not for drunkennes, they might shut vp their doores, as vtterly vnable to pay their rents. These are theeues.

10. Flatterers, that eat like mothes into liberall mens coates, the bane of Greatnesse, are theeues, not to be for­gotten in this catalogue. These rob many a great man of his goodnesse, and make him rob the common-wealth of hir happinesse. Doth his Lord want money? he puts in­to his head, such fines to belevyed, such grounds inclosed, such rents improued. Be his maintainers courses neuer so fowle, either he furthers them, or he smothers them: sin hath not a more impudent bawd, nor his master a more impious theefe, nor the common-wealth a more sucking horseleach. He would raise himselfe by his Great-one, and cannot contriue it, but by the ruine of others. He robs the flattred of his goods, of his grace, of his time, of his free­dome, of his soule: is not this a theefe? beneficia, veneficia: all their good is poison. They are Dominis arrisores, reip. arrosores: their Masters Spanyels, the common-wealths wolues, put them in your Pater-noster, let them neuer come in your Creed: pray for them, but trust them no more than theeues.

11. There is another nest of theeues more in this Ci­tie, Brokers and breakers: I conjoyne them in my de­scription, [Page 49] for the likenesse of their condition. Brokers' that will vpon a good pawne lend money to a Diuell: whose extortion, by report, is monstrous; and such as to finde in men is improbable, in Christians impossible: the very vermine of the earth. Indeed man had a poore be­ginning; we are the sonnes of Adam, Adam of dust, dust of deformity, deformity of nothing; yet made by God: but these are bred like monsters of the corruption of na­ture and wicked maners; and carry the Deuils cognisance. for Breakers, such as necessity compels to it, I censure not: if they desire with all their harts to satisfie the vttermost farthing and cannot; God will then accept votall restitu­tion for totall restitution; that which is affected, for that which is effected: the will for the deed: and in those debt is not (as the vulgar speech is) deadly sinne: a sore it may be, no sinne. But they that with a purpose of deceit, get goods into their hands in trust, & then without need hide their heads, are theeues: for the intent to steale in their mindes directed their iniurious hands. The Law arraigns them not, the Iudgement seat of God shall not acquite them. These steale more quickly and with security, than a high-way robbes all his life time and that in perpetuall danger: It is but passing their words, allowing a good price, conuaying home the wares, and on a sudden diue vnder the waters: a close concealement shall saue them fiue hundred pounds in a thousand. They liue vpon o­thers sweat, fare richly vpon others meat, and the debter is often made a gentleman, when the creditour is made a beggar.

Such false Gibeonites inrich Scriueners: their vnfaith­fulnesse, hath banished all trust and fidellity. Time was, that Nouerint vniuersi was vnborne, the Lawyer himselfe knew not what an obligation meant. Security stood on no other legges, but promises, and those were so sound, that they neuer failed their burden: but Time adulterating with the Harlot Fraud, begot a brood of Nouerints: and but for these shackles, debt would often shew credit a light [Page 50] paire of heeles. Therefore now (plus creditur annulis, quàm animie) there is more faith giuen to mens seales, than to Sen. their soules. Owe nothing but loue; saith the Apostle: all Rom. 13. 8. owe this, but few pay it; or if they doe, it is in crackt mo­ney, not currant in Gods Exchequer: for our loue is dissi­mulation, and our charity is (not cold, but) dead. But these bankrouts of both wealth and honesty, owe all things but loue, and more than euer they meane to pay, though you giue them time till Doomes-day. These are Theeues.

12. The twelfth and last sort of theeues (to make vp the iust dozen) are the vsurers. This is a priuat thiefe like Iudas, and for the bagge like Iudas, which he steales from Christ like Iudas, or rather from Christians, that haue more need, and therefore worse than Iudas. This is a man made out of waxe: his Pater-noster is a Pawne: his Creed is, The condition of this obligation: his religion is all re­ligation; a binding of others to himselfe; of himselfe to the Deuill: for looke how farre any of the former theeues haue ventured to hell, the vsurer goes a foot further by the standard. The Poet exclaimes against this sin:

Hinc vsura vorax, auidum (que) in tempore foenus &c.

Describing in that one line, the names and nature of v­surie. Foenus, quasi foetus: It is a teeming thing, euer with child, pregnant, and multiplying: money is an vnfruitfull thing by nature made only for commutation: it is a praeter­naturall thing, it should engender money: this is monstro­sus partus, a prodigious birth. Usura, quasi propter vsum rei. The nature of it is wholly deuouring: their money to necessity is like cold water to a hot ague, that for a time refresheth, but prolongs the disease. The vsurer is like the worme we call the timber-worme; which is wonderfull Teredo. soft to touch, but hath teeth so hard, that it eats timber: but the vsurer eats timber and stones too. The Prophet hedgeth it in, betweene Bribery and Extortion: Ezek. 22. 12. In thee haue they taken gifts to shed blood: thou hast taken vsury and increase: and thou hast greedily gained of thy neighbours by [Page 51] extortion; and hast forgotten me, saith the Lord. Therefore I haue smitten my hands at thy dishonest gaine, &c. You vers. 13. heare Gods opinion of it. Beware this dishonest gaine: take heed lest this casting your money into a Banke, cast not vp a Banke against you: when you haue found out the fairest praetexts for it, Gods iustice shall strike of all: Eph. 5. 6. let no man deceiue you with vaine words: for, for such things Gods wrath will fall on the children of disobedience. Infinite colors, mitigations, euasions, distinctions are inuented, to coun­tenance on earth, heauen-exploded vsurie: God shall then frustrate all, when hee powres his wrath on the na­ked conscience. God saith, Thou shalt not take vsurie: goe now, study paintings, excuses, apologies, dispute the mat­ter with God: hell fire shall decide the question. I haue no other trade to liue on, but vsurie: only the Deuill first made vsury a trade. But can this plea in the thiefe (I haue no other trade to liue on but stealing) protect and secure him from the gallowes?

The vsurer then is a thiefe: nay a double thiefe, as the old Roman law censured them; that charged the thiefe with restitution double, the vsurer with foure-fold: con­cluding him a double thiefe. Theeues steale sometimes, vsurers alwaies. Theeues steale for necessity, vsurers with­out need. The vsurer wounds deeper with a peece of pa­per, than the robber with a sword. many a yong gentle­man, newly broke out of the cage of wardship, or blessed with the first Sun-shine of his one and twenty, goes from the vigilancy of a restraining Gouernour, into the temp­ting hands of a mercilesse vsurer, as if hee came out of Gods blessing into the warme Sunne. Many a man, that comes to his lands, ere he comes to his wits, or experi­ence of their villany, is so let blood in his estate by vsury, that he neuer prooues his owne man againe.

Either prodigallity or penury or dissembled riches bor­row on vsurie: to racke the poore with ouer-plus, all (but Deuils) hold monstrous: to lend the Prodigall, is wicked enough, for it feeds his issue with ill humours, and puts [Page 52] Stibium into his broth, who was earst sicke of the vomi­ting disease, and could not digest his (Fathers ill-gotten) Patrimony. For the rich, that dissemble pouerty, to bor­row on vsurie, (for there is that maketh himselfe poore and hath great riches) they doe it, either to defeat creditours, Prou. 13. 7. or to auoid taxations and subsidies, or some such sinister respects. The gentleman that borroweth on vsurie, by racking his rents makes his Tenants pay his vsury. The Farmer so borrowing, by inhauncing his corne, makes the poore pay his vsury. The Trades-man, raiseth his wares, that the buier must pay his vsury. I wil not tax euerie bor­rower: it is lawfull to suffer iniury, though not to offer it: & it is no sin for the true man to giue his purse to the thief, when he cannot chuse. To redeem his lands, liberty, life, he may (as I suppose) giue interest; but not for meer gain only which he may get by that wicked money; lest he encou­rage the vsurer; for a receiuer vpholds a thiefe. This is the priuy-pocket, whose death is the more grieuous because hee is repriued till the last Sessions: a Gibbet is built in hell for him, and all the gold in the world cannot purchase a pardon. I know there is mercy in Christs blood to any repentant and beleeuing sinner, but (excepted Zacheus) shew me the vsurer, that repents: for as humility is the re­pentance of pride, and abstinence the repentance of surfet, so is restitution the repentance of vsurse: hee that restores not, repents not his vsurie: and then (non remittitur pec­catum, Aug. nisi restituatur ablatum) the sinne is retained, till the gaines of vsurie be restored. This is (durus sermo, sed verus sermo) a hard saying, but true: then we may giue all; doe, if they be so gotten: Dabit Deus meliora, maiora, plura: God will giue better things, God will giue greater things, God will giue more things; as the Prophet to A­masiah: The Lord is able to giue thee more than this.

Thus I haue discouered by occasion of Iudas some pri­uy 2. Chro. 25. 9. theeues; if without thankes, yet not without consci­ence; if without profite, yet not without purpose of pro­fite. Indeed these are the sinnes, which I vowed with my [Page 53] selfe to reproue; not that others haue not done it, or not done it better then I from this place: I acknowledge both freely; yet could I not passe this secret thiefe Iudas, with­out discouering his companions, or (as it were) breaking open the knot of Theeues, which vnder allowed preten­ces, are arrant cut-purses to the Common-wealth. How to punish, how to restraine, I meddle not: it is enough to discharge my conscience, that I haue endeuoured to make the sinnes hateful to the trespassers, to the trespassed: Deus tam faciat commodum, quam fecit accommodum: God make it as preualent, as (I am sure) it is pertinent.

Giue me leaue, yet ere I leaue, to speake a word of the His meanes, & his maintenāce. Bagge, first his meanes, and secondly his maintenance. I will ioyne them together, a fit and a fat booty makes a 1. The bag gaue him meanes. theefe. Iudas hath got the bagge, and the bagge hath got Iudas: hee could not carry it, but he must make it light 2. and that you might not think it was empty, that which was put therein, gaue him main­tenance. enough for his carriage: he empties it into his owne cof­fer; as many Stewards rise by their good Lord and Ma­sters fall. Iudas meanes to be a theefe, and Sathan meanes to fit him with a booty: for after hee had once wrought iourney-worke with the Deuill, he shall not want worke, and a subiect to worke on. I will limit my remayning speech to these three heads. First the difficulty, to beare the bagge, and not to be couetous. Secondly the vsuall incidency of the bagge to the worst men. Thirdly, the progresse of sinne; only faint not in this last act.

1 It is hard to beare the bagge, and not to be coue­tous: Iudas is Burser, and he shuts himselfe into his pouch: the more he hath the more he couets: the Apostles, that wanted money, are not so hauing: Iudas hath the bagge, and yet he must haue more, or he will filch it. So impos­sible is it, that these outward things should satisfie the heart of man. Soli habent omnia, qui habent habentem omnia. They alone possesse all things, that possesse the possessour of all things. The nature of true content, is to fill all the chinkes of our desires, as the wax doth the seale: None can doe this but God, for (as it is well obserued) the [Page 54] World is round; mans Heart three cornered: a globe can neuer fill a triangle; but one part will be still empty: only the blessed Trinity can fill these three corners of mans heart. I confesse, the Bagge is a thing much reckoned of, and makes men much reckoned of, for, Pecunia obediunt omnia: all things make obeasance to money: Et qui ex di­uitijs tam magnifiant, non miror, sihi diuitias tam magnifa­ciant: they may admire money, whom money makes ad­mired. Such is the plague and dropsie, the bagge brings to the minde, that the more couetousnesse drinkes downe, the thirstier it is: This is a true drunkard: dum absorbet vinum, absorbetur à vino, he drinkes downe his wealth, Ambr. and his wealth drinkes downe him. Qui tenet marsupium, tenetur à marsupio, he holds his purse fast, but not so fast as his purse holdes him: the strings of his Bagge tie his heart faster then he ties the strings of his Bagge. He is a Iaylour to his Iaylour, a prisoner to his prisoner, he iayles vp his gold in the prison of his Coffer, his gold iayles vp him in the prison of couetousnesse, thus dum vult esse praedo, fit praeda: whiles he would come to a pray, he becoms a pray. Aug. The Deuill gets his heart, as the Crab the Oyster: the Oyster lies gaping for aire on the sandes, the Crab chops in hir claw, and so deuoureth it; whiles the couetous ga­pes for money, the Deuill thrusts in his (hairy and clouen foote, I meane his) baites of temptation, and chokes the conscience.

Thus the Bagge neuer comes alone, but it brings with it Mat. 13. 22 cares, saith Christ; 1. Tim. 6. 9.. snares, saith Paul. It is better to be without riches, then like Iudas, coniured into the circle of his bagge: his heauen is among his bagges; in the sight of them, he applaudes himself against all censures, reuilings, curses. It had profited some, to haue wanted the bagge; and this the wicked (waked) consciences confesse dying; wishing to be without riches, so they were without sinnes; yea euen those, their riches haue procured. It is none of Gods least fauours, that wealth comes not trolling in vp­on vs: for many of vs if our estates were better to the [Page 55] world, would be worse to God. The poore labourer hath not time to luxuriate; he trusts to God, to blesse his ende­uours, and so rests content: but the bagge commonly makes a man either (prodigum or auarum) a prodigall man, or a prodigious man; for (auarus, monstrum) the couetous man is a monster: how many wretches hath this bagge drowned, as they swome ouer the sea of this world, and kept them from the shore of blisle? be proud then of your Bagge, yee Iudasses when Gods Bailiffe death shall come with a babeas corpus, what shall become of your bagge? or rather of your selues for your bagge? your bagge will be found, but your selues lost. It will be one day said of you, as great as the bagge hath made you, as the Poet sung of Achilles.

I am cinis est, & de tam magno restat Achille,
Ouid Met.
Nesciò quid: paruam, quod non benè compleat vrnam.
A great man liuing holds much ground: the brim
Of his daies fill'd; how little ground holds him!
Great in command, large in land, in gold richer:
His quiet ashes, now, scarse fill a pitcher.

Can your bagge commit any penance in Hell? or can you by a Fine, answer your faults in the Star-chamber of heauen? no, Iudas and his bagge too Acts 8. 20. are perished. As he gaue Religion the bagge for the World, so the world gaue him the bagge, and turned him a begging in that misera­ble Country, whereall the bagges in the world, cannot purchase Luke 16. 24. a drop of water, to coole his tongue. Thus are the couetous Iudas and his bagge well met.

2. The Bagge is most vsually giuen to the worst men: of all the Apostles, he that was to betray Christ, is made his Steward. Goods are in themselues good: Ne putentur Aug. mala, dantur & bonis, ne putentur summa bona dantur & malis. Lest they should be thought not good, they are gi­uen to good men; lest they should be thought too good, they are giuen to euill men: doubtlesse, some rich-men are in heauen, and some poore out; because some rich in the purse are poore in the spirit; and some poore in purse [Page 56] are proud in spirit: and it is not the Bagge, but the Minde, which condemnes a man; for the bagge is more easily con­temned, then the minde conquered. Therfore foolish Crates, Aug. to throw away his money into the Sea: ego mergamte, ne mergar a te: I will drowne thee, lest thou drowne mee: since wealth well imploied, comforts our selues, relieues others; and brings vs (as it were) the speedier way to heauen, and perhaps, to a greater portion of glory: but for the most part, the rich are enemies to goodnesse, and the poore friends: Lazarus the poore man was in Abra­hams bosome, and it was Diues, that went to hell; the rich and not the poore.

Search the scriptures, consult all authours, and who are they, that haue sailed through the world in the tallest ves­sels; and you shall meete loden with the bagge Caines, Nimrods, Chams, Ismaels, Esaues, Sauls, Ahabs, Labans, Nabals, Demasses, Iudasses, Deuils; the slime of nature, the worst of men, and as bad as the best of Deuils. What doe men cast to swine and dogges, but draffe and carions? what else are the riches that God giues to wicked men? himselfe is pleased to call them by these names. If they were excellent things, they should neuer be cast on those God hates (I haue hated Esau) and meanes to condemne. There is no priuiledge then, in the bagge to keepe thee from being a Iudas: nay therefore thou art most likely, and thereby made most likely to be a Iudas. Who hath so much beauty as Absolon? who so much honour as Nebu­chadnezzar? Who so much wealth as Naball? Who the bagge but Iudas?

Surely God is wise in all his waies; he knowes what he does: Iudas shall hence bagge vp for himselfe the greater damnation. It is then no argument of Gods fauour to be his Purse-bearer, no more, then it was a signe, that Christ loued Iudas aboue the other Apostles, because he made him his Steward: hee gaue the rest Grace; and him the Bagge: which sped best? These outward things are the scatterings of his mercies, like the gleaning after the Vin­tage: [Page 57] the full crop goes to his children. Ismael shall haue wealth, but Ishac the inheritance: Esau his pleasures, but Iacob goes away with the blessing. God bestowes fauours vpon some, but they are angry fauours: they are in them­selues, bona, goods; and from God, dona, giftes; (for he is not onely a Heb. 9. 14. liuing God, but a Iam. 1. 17. giving God) but to the re­ceauers, banes. The Israelites had better haue wanted their Quailes, then eaten them with such sawce. Iudas had better beene without the Bagge, then haue had the Bagge, and the Deuill with it.

I would haue no man make his riches an argument of Gods disfauour, and his owne dereliction; no, but rather of comfort, if he can finde his affections ready to part with them at Christs calling. I neuer was in your bosomes; how many of you lay vp this resolution in your Closset among your bagges? how many (resolue said I, nay) performe this? you cannot want opportunity in these daies. I would wish you to trie your heartes, that you may secure your consciences of freedome from this Iudasme: oh, how few Good-riches there be in these daies? but one Apostle Not many by name, or by na­ture. goes to hell, and he is the richest. Make then your riches a meanes to helpe you to heauen; whither you can haue no direct and ready way, till you haue gotten the Reu. 12. 1. Moone beneath your feete, I meane, the world. Lay vp your bag in the bosome of charity, and your treasure in the lap of Christ, and then the Bagge shall not hinder, but further your flight to heauen.

3. Obserue, how Iudas runs through sinne, from one wickednesse to another without stay: from couetousnesse to hypocrisie, from hypocrisie to theft, from theft to trea­son, from treason to murder; for since hee could not get the Oyntment bestowed on Christ, he meanes to get Christ Math. 26. 14. 15. himselfe: and to this purpose goes instantly to the Elders and Priests, with a quid dabitis &c. Hee values the oint­ment at 300. pence, and Christ at (but) 30. as if he was worth no more, then the interest-money, ten in the hund­reth: and herein he makes his owne price, for they gaue [Page 59] him his asking: hee betraies Iesus Christ a man, Iesus Christ his master; Iesus Christ is maker; as if he would destroy his Sauiour, and marre his maker.

Thus he runnes from sinne to sinne, and needs he must, for he, that the Deuill driues, feeles no lead at his heeles. Godlinesse creepes to heauen, but wickednesse runnes to hell: Many Parliament Protestants goe but a Statute­pace, yet looke to come to heauen; but without more hast, when the Pharisies come out of hell. But facilis de­scensus Auerni: were you Lata via est, & trita via est, quae ducit ad Oreum. Inuenit hoc, eti­am seduce, ca­cus iter. Owen Epig. blinder then Superstition, you may finde the way to hell: It is but slipping downe a hill, and hell stands at the bottome: this is the cause, that Iu­das runs so fast.

I haue read of one Ruffus, that vpon his Sheel'd, pain­ted God on the one side, and the Deuil on the other: with this motto, situme nolis, isterogitat: if thou, oh God, wilt none of me, heres one will: either God must take him sud­denly, or he will runne quicke to the Diuell. The Gallant gallops in ryot. The Epicure reeles a drunken pace. The Lust-full scornes to be behind; he runnes from the fire of lust, to the fire of hell; as the fondly impatient fish leapes out of the boyling panne, into the burning flame. The Swearer is there, eare hee be aware, for hee goes by his tongue. The Couetous rides post, for he is carried on the backe of Mammon: The Vsurer sirs still in his chaire or the Chimney-corner, lame of the gout, and can but halt; yet hee will be at hell, as soone as the best runner of them all.

Vsury is a Coach, and the Diuell is driuer: needes must he goe, whom the Diuell driues. He is drawne to hell in pompe, by two Coach-horses, wilde spirits, with wings, on their heeles, (swifter then Pegasus, or Mercury) Couetousnesse, and Infidellity: what makes him put money to vse, but couetousnesse? what makes him so wretchedly couetous, but want of faith? Thus he is hurried to hell in case, state, triumph: If any be worthy to beare the Vsurer company, let it be the Rioter though of contrary disposi­tions, [Page 45] yet in this iourney sitly and accordantly met: for the Vsurer commonly hath money, but no Coach, and the Prodigall Gallant hath a Coach, but no money: if they want company yet, let them take in the Cheater; for he waites vpon both these, and may perhaps faile of the like opportunity.

Thus because the waies to hell are full of green, smooth, soft, and tempting pleasures, infinite run apace with Iu­das, till they come to their owne place. But Heauens way is harsh and ascending, and the gate narrow. Indeed the Ci­ty of glory is capacious and roomthy: a In my fathers house Iohn 14. 2. there are many mansions, saith Christ. Nominis im­mensi sedes am­plissima caelum; Omnipotens Do­minus, omni­patens (que) domus. Ow. Epig: It is (domus specio­sa, & domus spatiosa) not, either scant of beauty, or pent of roome. But the gate hath two properties. It is 1. low. 2. strait. and requires of the entrers: 1. a stooping. 2. a stripping.

Low. Pride is so stiffe, that many a Gallant cannot en­ter: you haue few women with the top-gallant head-tires get in heere; they cannot stoop low enough; few proud in and of their offices, that haue eaten a stake, and cannot stoope: few sonnes of pride, so starched and laced vp, that they cannot without paine salute a friend: a wonder­full scarsity of ouer-precise, (ouer-dissolute) factious hu­morists; for they are so high in their owne conceits, that they cannot stoop to this low gate. The insolent, hauty, well-opinioned of themselues cannot bee admitted: for, Ier. 44. 10. not humbled to this day. This low gate, and an high state do not accord Wretched fools, that rather refuse the glo­ry within, then stoop for entrance: as if a Souldior should refuse the honour of Knighthood, because he must kneele to receiue it.

Strait, or narrow; they must stoope that enter this low gate, so they must strip, that enter this strait gate. No make-bates get in, they are too full of tales and lies: God by word of mouth excludes them. Reu. 21. 27. Into it shall enter none vncleane thing, or that worketh abomination or lies. Few li­tigious neighbours: they haue so many sutes, contentions, [Page 60] nisi-priusses on their backes, that not get in. Some Lawyers may enter, if they be not ouerladen with fees: you haue few Courtiers taken into this Court, by reason, there is no Coach-way to it, the gate is too narrow: no Officers, that are big with bribes. Not an Incloser: hee hath too much of the poores commons in his bellie. The vsurer hath no hope, for besides his bagges, hee hath too much wax and paper about him. The Citizen hopes well, but a false mea­sure stickes so crosse in his mouth, that he cannot thrust in his head. The Gentleman makes no question, and there is great possibility, if two things doe not crosse him, a bun­dle of racked rents, or a kennell of lusts and sports. The plaine-man is likely, if his ignorance can but finde the gate. Husband-men were in great possibility, but for the hoor­ding of corne, and hoising of markets. Tradesmen, if they would not sweare good credit into their bad wares, might be admitted. Ministers may enter without doubt or hin­derance, if they be as poore in their spirits, as they are in their purses. But Impropriators haue such huge barnes full of Church-graines in their bellies, that they are too great. Let all these take the Physicke of Repentance, to abate their swolne soules, or there will bee no en­trance.

You heare how difficult the way is to heauen, how easie to hell; how fast sin runnes, how slowly godlinesse creeps; what should you then doe, but b striue to enter in at the dLuk. 13. 24. narrow gate: which you shall the better do, if you lighten your selues of your Bagges: oh, doe not (Iudas-like) for the Bag, sell your honesty, conscience, heauen: The Bag is a continent to money, and the world is a continent to the Bag: and they shall all perish. 1. Cor. 6. 13. Meat for the bellie, and the belly for meat: Gold for the Purse, and the Purse for gold; and God shall destroy them both. Trust not then a wealthy bag, nor a wealthy man, nor the wealthy world; all will faile; but trust in God, whose mercy, endureth for euer: The time shall come, that

[Page 61]
Deus erit pro numine,
Cùm mundus sit pro nomine,
Cùm homo pro nemine.

God shall be God, when the world shall bee no world, man no man; or at least no man, no world of our expectation, or of ability to helpe vs. To God, then, our only help, be all praise, power, and glory, now and for euer.


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