THE DIVELS BANKET. The first Sermon.

I Haue here chosen two Texts in one, intending to Preach of a couple of Preachers; one by vsurpation ▪ the other by assigna­tion; the Worlds Chaplen, and the Lords Prophet. Where conceaue, 1. the Preachers: 2. their Texts: 3. their Sermons: 4. their Pul­pits: 5. their Commissions.

1. The Preachers are two, the first hath a double name: Literally, here, the Harlot: Metaphorically, Sinne; the minde's Harlot; for between them is all spiritual adul­try committed: Some vnderstand it more Sinecdochically, the Temptation to sinne; but (omne mauis includit minus) [Page 2] their interpretation is like that short bed, you cannot lay this Harlot at her ful length in it. Others conceaue an Antithesis here, and by conferring the 4. verse with the 16. collect an opposition of two sorts of Preach­ers; the sincere Prophets of Wisedome, and the corrupted Teachers of Traditions, errors, leasings. I cannot subscribe to this sense, as full enough: let it goe for a branch, call it not the body of the Tree. This first Preacher then▪ is the H [...]br. 11.25. delightfulnesse, or if you will, the Hebr. 3.13. dec [...]itf [...]lnesse of sinne. The second is Solomon; not erring, adulterating, idolatrising Solomon: but conuerted, confirmed Solomon ▪ A King and a Preacher.

2. Their Texts: 1. Sinnes Text is from Hels Scrip­tum est: taken out of the Deuils Spell; either Lucian his olde Testament, or Machiauell his new: lawes made in the court of damnation, enacted in the vault of darke­nesse; like those vnder the Parliament-house; Gunpow­der-lawes, fit for the Iustices of Hell. 2. Solomons Text is the Word of eternall Truth: with a Scriptum est, caelitus inspiratum; giuen from Heauen: this is Desuper, the o­ther Desubter; this is all, 2 Tim. 3.16. Scripture is giuen by inspiratio [...] from God, profitable, &c. the former is the 2 Thes. [...].11. Delusion of th [...] Deuill; that 1 King. 22.2 [...]. lying spirit in the mouth of Ahabs pro­ph [...]s, the diuinitie of Hell.

Verse 17.3. The Sermons differs as well as the Texts. 1. The Harlots dixit, verse 16. is thus amplified: Stollen waters are sweet, and the bread of Secrecies is pleasant. Tullius, nor Tertullus, nor Hermes, the speaker in the Parlia­ment of the Heathen gods, neuer moued so eloquent a tongue: shee preaches (according to the palate of her audience) Placentia; nay, it is Placenta, a sweet Cake; whose floure is Sugar, and the humour that tempers it, Honey, sweet, pleasant. Shee cannot want auditours for such a Sermon: for as it is in Faires, the Pedler, and the Ballat-monger haue more throng, then the rich [Page 3] Merchant: Vanitie hath as many customers as shee can turne to, when Veritie hath but a colde market. 2. Solo­mons Sermon is opposed to it with a But: Verse 18. But he knoweth not that the dead are there, and that her gh [...]sts are in the depth of Hell. A crosse blow, that disarmes the Deuils Fencer: a flat conuiction or Non-plus, giuen to the arguments of sinne: a little Colliquintida, put into the swe [...]t-pot: that, as I haue obserued in some beguiling Pictures; looke on it one way, and it presents to you a beautifull D [...]mosell: goe on the aduerse side, and be­hold, it is a Deuill, or some mishapen Stigmaticke. Sinne shewes you a faire Picture: Stollen waters are sweet, &c. Suaue & delicio sum; Pleasure and delight. So­lomon takes you on the other side, and shewes you the vgly visages of Death and Hell, the dead are there, &c. If Sinne open her Shop of delicacies, Solomon shewes the Trap-dore and the Vault: if she boast her Oliues, hee points to the Prickles: if she discouers the greene and gay flowers of delice, he cryes to the Ingredients, Latet anguis in herba, the Serpent lurkes there: Illa mouet, iste monet; she charmes, and he breakes her spels: as curi­ous and proud as her House is, Solomon is bold to write, Lord haue mercy on vs, on the dores, and to tell vs, the plague is there; Stollen waters are sweet, &c. But the dead are there, &c.

4 Their Pulpits haue locall and ceremoniall diffe­rence. 1. The Harlot's is described verse 14. She sits at the dore of her house, on a seat, in the high places of the Citie. 1. Sedet; she sits: she is got into that inchaunted Psal. 1.1. Chaire, Psal. 1. 2. at her house: shee neede not stray farre for customers: in se turba ruunt luxuriosa, proci: they come in troupes to her: 3. at her dore: shee presents her selfe to the common eye, and would be notable, though not able to answere the shew: 4. on a Seat: nouit suum lo­cum: Vice knowes her Seat; the Deuill is not without [Page 4] his Randeuous: what say you to a Tauerne, a Play-house, a Feast, a May-game? that I say not, an Ordinary: 5. in the Citie. Whoredome, scornes to liue obscurely in the Suburbs: Shee hath friends to admit her within the walles. 6. Nay, in the high places of the Citie: in the largest streetes, populous and popular houses; in excel­sis vrbis: one of the most curious and [...]ta [...]ely edifices of the Citie.

Thus Sinne reades not a high-way lecture onely, as among Theeues; nor a Chamber-lecture onely, as among Courtezans; nor a Masse-lecture onely, as a­mong Iesu [...]tes, nor a Vault-lecture onely, as among Traitours; nor a Table-lecture onely, as among Humo­rists; nor a Tap-house-Lecture o [...]ly, as among Drun­kards; that fetch authoritie from the pot, like Augustus Caesar, to taxe all the world: but a Citie-lecture, such a one as 1 Kin. 21.10 Iesabell read to Iezreell: a publike Preaching, her Pulpit being excelsa ciuitatis, top-gallant; filling eminent places, with emanant poisons. 2. Solomons Pulpit is yet transcendent and aboue it; for it is a [...]hrone; a 1 King. 10.18 Throne of Iuorie, ouerlaid with gold: such a Throne, as no Verse 20. Kingdome could follow it. The Preacher is a King, the Pulpit a Throne; nay, an Oracle: de Solio rex oracula fundit. 1 King 4.31. For God gaue him wisedome, yea, such a wisedome, that no man but his Antitype, God and man, did euer excell him.

5 Their Commissions. 1. The Deuill gaue Sinne her [...]rrand; guilded her tongue, and po [...]soned her heart: put a cup of damnation into her hand, and the Sugar of Temptation to sweeten it; allowed her for his Citie-Recorder, or his Towne- [...]la [...]ke; and sealed her a com­mission from Hel [...]; as Act. 9.1. Saul had from the High-Priest ▪ to binde with snares (Filios T [...]rrae) the Sonnes of Men. 2. But God gaue Solomon a celestiall Ez [...]k. 2.9. roule to eate, as to Ez [...]kiel; and Esa. 6..6. touched his lips with a co [...]le from his owne [Page 5] Altar, as to Esay, putting into his mouth (documenta vitae) the ordinances of eternall life.

God hath set this day before you two diuers Pulpits, aduerse Preachers, dissonant Texts; declares, who speakes by his warrant, who besides it, against it. Be­hold, as Moses said, I haue set life and death before you, take your choyse.

The Dialogue of both the verses present vs with a Banket: ( conuiuium, or conuitium rather) a Feast, but a Fast were better: a Banket worse then Iob 1.19. Iobs childrens; or the Iudg▪ 16.30. Dagonals, of the Philistins; (like the Bacchanals of the Moenades) when for the shutting vp of their sto­machs, the house fell downe, and broke their neckes. You haue offered to your considerations, Verse 17. verse 17. (supplying but the immediatly precedent word, Dixit) 1. The Inviter: 2. the Cheare. Solomon comes after, (as with Salt and Vinegar) and tels you 3. the Guests: 4. and the Banketting-house, verse 18. Verse 18. But the dead are there, &c.

The Inviter: It is a woman, She saith to him: but that name is too good; for she hath recouered her credit: a woman, as she brought woe to man, so she brought forth a weale for ma [...]: causa d [...]licti, solatium relicti: an instrumentall cause of transgression, 1 Tim. 2.14. Gal. 4.4. and no lesse of Saluation. If you say, she brought forth Sinne with­out man, so she brought forth a Sauiour without man: as the Gen. 3.4. Diuell tempted her to the one, so the Luke 1.35. Holy Ghost ouershadowed her to the other. This not a wo­man then, but a Harlot, meretricia mulier: a degenerate woman, vnwomaned ( [...]t pudore & pudicitia) of both, modestie and chastitie.

The feast is like to be good when an Harlot is the Hostice. And sure the Scriptures found some speciall parietie, if not ident [...]tie betweene these two: Iosh. 2.1. not ma­king their names conuertible, which had beene much; [Page 6] but expressing by one word both of them, which is more; as if it concluded their professions and condi­tions, names and natures all one, which is most of all. Impleta in nostris haec est Scriptura diebus. Experience hath iustified this circumstance. A Harlot then, bids, and feasts, and kils: what other successe can be looked for? If Dalilah inuite Sampson, wa [...]e his lockes; shee will spoile the Nazarite of his hayres: there are many Dalilahs in these dayes.

I haue read of many Inviters in the holy Writ: some good, many indifferent, most euill, this worst of all. 1. Good, Matth. 22.1. Matth. 22. you haue the King of Heauen a Feast-maker: Can [...]. 5.1. Cant. 5. you haue the Kings sonne a Feast-maker: Iesus Christ bids, Eate oh friends, drinke abundantly, Reuel. 2 [...].17. oh beloued, Reuel. 22. you haue the Spirit of glorie a Feast-maker, and an Inviter too: The Spirit and the Bride say, Come. To this Feast Luke 14.21. few come, but those that doe come, are welcome: well come in regard of themselues, for there is the best cheare: Reu. 19.9. Blessed are they that are called to the Mariage-Supper of the Lambe: welcome, in respect of God, who doth not grudge his mercies. 2. Many indifferent, and inclining to good. Gen. 21.8. Abrahams feast at Isaac's weaning: Iudg. 14.10. Sampsons at his marriage. The Wedding-feast in Cana, where the King of glory was a Ghest; and honoured it with a Miracle, with the Primum mi­racu [...]um a [...]fir­matur; quod ex primis non dubitatur. first Miracle, that euer hee Ioh. 2.11. wrought. 3. Euill; 1 Sam. 25 36 Nabals feast at his Sheepe-shearing; a drun­ken feast: Dan. 5.2. Belshazzars feast to a thousand of his Lords, surfetting with full carouses from the sacred Boles; a sacrilegious Feast. The Iudg 16 23. Philistins feast to the honour of Dagon; an Idolatrous feast. Mark 6.28. Herods birth­day-feast, when Iohn Baptists head was the last course of the seruice; a bloody feast. Luke 16.19. The rich Churles, a quotidian feast, a voluptuous surfet, all bad. 4. This yet worst of all, the Harlots feast, where (the Ghests at [Page 7] once, comedunt, & comeduntur:) their soules feast on euils, and are a feast to Deuils: for whiles men deuoure sins, sins deuoure them, as Actaeon was eaten vp of his owne dogs. This is a bloody Banket, where no ghest escapes without a wound, if with life: for if Sinne keepe the Reuels, Lusts are the Iunkets, Ebrietie drinkes the Wine, Blasphemie sayes the Grace, and Bloud is the con­clusion.

But allegorically Sinne is heere shadowed by the Harlot; Voluptuousn [...]sse, (meretricum meretrix) the Har­lot of Harlots; whose Bawde is Be [...]lsebub, and whose Bridewell is broad Hell. Wickednesse (foeminei generis dicitur) is compared to a Woman: and hath all her senses: Lust is her eye to see: Briberie her hands to feele: Sensualitie her palate to taste: Malice her eare to heare: Petulancy her nose to smell: and (because shee is of the foeminine sexe, we will allow her the sixtsense) tittle-tattle is h [...]r tongue to talke. This is the common Hostice of the world; Satans house-keeper, whose dores are neuer shut: noc [...]es atque dies patet, &c. There is no man in the world keepes such hospitalitie, for hee searcheth the ayre, earth, sea, nay, the Kitchen of Hell, to fit euery palate. Vitellius searched farre and wide for the rarities of nature; Birdes, Beasts, Fishes of in­estimable price; which yet brought in, the bodies are scorned, and onely the eye of this Bird, the tongue of that Fish is taken: that the spoyles of many might bee sacrifices to one supper. The Emperour of (the low Countries) Hell, hath delicates of stranger varitie, curiositie. Doth Iudas stomach stand to treason? there it is; hee may feede liberally on that dish. Doth Nero thirst for homicides? the Deuill drinkes to him in [...]oles of bloud: is 1 Kin. 12.28. 2 Sam. 15. Ieroboam hungry of Idolatrie? behold a couple of Calues are set before him: hath Absolon the Court-appetite, Ambition? loe, a whole Kingdome [Page 8] is presented him for a messe, a shrewd baite: Machia­u [...]ls position, faith-breach for Kingdomes is no sinne. The Deuill thought this Dish would please CHRIST himselfe, Matth. 4 9. and therefore offered him many kingdomes for a morsell; reseruing this to the last, as the strong­est argument of his Sophistrie. Doth Herod affect En­uie? behold, a Banket [...]f Reuenge, furnished with the murdered corps of thousands, Matth. 2.16. Infants. Doth the rauening mawe of the Pope ( 1 King. 21.4 Ahab-like) forbeare meat, because he cannot get the Vineyard of a King­dome? or hath hee bound himselfe with the spels of diuellish con [...]estations (like those Acts 23.14. in Ac [...]es) not to eat or drinke till he hath killed Paul? behold, here is wine set before him in a golden cup, ( Reuel. 17.4. Wine of Abomination) wherewith whole nations reele: Locusts and Vipers, pestilent and serpentine poisons, whereof the world laughing dies. Is any Courtier p [...]oud? here are piles of Silkes: Is any Of [...]icer troub [...]ed with the itch in his hands? here is vnguentum aureum to cure it; a messe of bribes. Hath any Gentleman the hunger-worme of Couetousnesse? here is cheare for his diet: Vsuri [...]s, oppressions, exactions, enclosings, rackings, rakings, pleasing gobbets of auarice. Is any Trades-man light-fingered, and lighter-conscienced? here is whole feast of Fraudes, a table furnished with Trickes, con­ueyances, glossings, periuries, cheatings. Hath any Papist a superstitious Appetite? he is set downe in the chaire of Ignorance, and to him are serued in by Sor­bonists, Iesuites, S [...]minaries, Loyolists; a large and lauish feast of Crucifixes, vnctions, scrapings, traditions, Re [...]iques, &c. And as Cheese to digest all the rest, yet it selfe neuer digested, Treason. For your route of Epi­cures, Ruffians, Roarers, Drunkards, Boone-compa­nions, you may know the place easily where these Kas [...]rils light, euen at the carkase-feast. Sinne hath [Page 9] inuited them, and they scorne to be scornefull; hither they come, and euery man hath a dish by himselfe, eate whiles hee blow againe; except their appetites agree in the choise. You heare the Inviter.

Let it not passe vs without obseruation, Obseruat. Satan is not without his Factors abroad: he hath spirits enough of his owne, my name is Legion, Marke 5.9. Marke 5. but hee is not content, except he suborne man against man, till ( homo be homini daemon) man a Iudas to his friend, wo­man an Eue to her husband. I confesse, he hath many Setters of this literall name and disposition; Harlots, scattring his Stewes (like the lice of Egipt) ouer all the world: but I will not restraine his Kingdome to these narrow limits onely, which is not bounded but with the Earth: he that compasseth it, Iob 2.2. and hath such dealings in all Kingdomes, is not without his plotters, and In­telligencers in euery corner.

Hee hath superstitious Seminaries in the Countrie, me [...]cenary periurers in the Hall, a long Lane for Bro­kers and Vsurers in the Citie, and sometimes a dange­rous brood of Iesuites in forraigne Courts, croaking like Frogs, euen in their Phara [...]hs Chambers: whilest himselfe roaues on the Sea of this World, like a Py­rate, Cardinals and Iesuites are his Marriners, Psal. 105.30. and the Pope sits at the Sterne: Antichrist is his Steward, (strange, hee who cals himselfe Christs Vicar should be the Deuils Steward) and hath euer beene faithfull to his Kingdome. Many soules haue they succes­siuely sent to people his low world, whiles their owne went also for company. The wickednesse of some Popes haue beene monstrous, and almost forbidding all the O [...]ficers of Satan to match them. That if a score of the most prodigious reprobates should bee mustred out of Hell, it is likely enough, that nine­teene of them would be Popes; and perhaps to make [Page 10] vp the twentieth, there would be some strife betweene a Iesuite and a Cardinall.

Rome, is this Harlots locall seate, her house, stiled by the Scripture, the Whore of Babilon; her Doctrine is heere expressed: Stollen waters are sweet, and the bread of Secrecies is pleasant. Waters of Heresie, stollen from the Ier. 2.13. Cisternes of Superstition. The bread of Deceipt, moulded by Errour, and baked in the Ouen of Tradi­tion. Wee haue three commune Enemies; as wee are Men, the Diuell; as Christi [...]ns, the Turke; as professors of the Gospell, the Pope: the first hath the two last for h [...]s Factours: of whom, we pray▪ aut conuertantur, ne pereant: au [...] confundantur, ne noceant: eyther for their conuersion, to saue themselues; or for their confu­sion, not to hurt vs. Amongst vs, the Pope doth most present mischiefe: Luke 22.38. Peter tolde CHRIST, Behold, heere are two Swords; Matth. 16.19 CHRIST told Peter, Behold, here are the Keyes: Peter [...]ayes by his Swords, and takes the Keyes: the Pope now layes by his Keyes and fals to his Sword: Oh quantum hic Petrus ab illo? What difference betwixt the true Peter, and his false Successor? yet, as if he were Heau [...]ns Porter, men flocke to him: whom let me appose with that of the Poet:

He hath infinite petrie stales, to tempt men to sinne, whom he hath officed for Bidders to this Feast. Will you take a short muster of some of his Inviters, organa iniquitatis, enginers, bidders to this Banket of vanitie: they haue all their seuerall stands.

1. In the Court, he hath set Ambition, to watch for base mindes, that would stoope to any secure vil­lanie for preferment; and to bring them to this Feast [Page 11] This attempt can tempt none but the base, the Noble spirit can not be so wrought vpon: this is a princi­pall Bidder.

2. In Foro, at the Hall gates, hee sets Inviters, that becken contention to them, and fill the world with broiles. I meane neither the reuerend Iudges, nor the worthy Councellors, nor the good Atturneys; but the Labels of the Law: Solliciters indeed, for they are a sol­licitation to our peace: Petty-foggers, Common Barr [...]tours. Satans fire-brands, and mortall things; which he casteth abroad, Prou. to make himselfe sport: but they do more hurt amongst the Barley, the Commons of this Land, Iudg. 15.5. then Sampsons Foxes with the fire at their tailes: Oh, that they were shipped out for Virginia; or (if they would trouble so good a Soile) into some desart, where they might set Beasts to­gether by the eares, for they can not liue without making broiles.

3. Pride is another Bidder, and she keepes a shop in the Citie: You shall finde a description of her Shop, and take an Inuentory of her Wares, from the Prophet, Esa. 3. The tinckling ornaments, the Cawles, Esa. 3.18. &c. and the Moone­tires, &c. Shee sits vpon the Stall, and courts the Pas­sengers with a What lacke ye? Nay, besides her Person, she hangs out her Picture; a picture vnlike her selfe, though shee not vnlike her picture; all paint. Infinite traf­fique to her, but with the same lucke and successe, that the visitant beasts came to the sicke Lion: Vestigia nulla retrorsum: or at best, as the runners to Rome, that returne with shame and beggerie.

4. Ingrossing is another Inviter; and hath a large walke: sometimes he watcheth the landing of a Ship: somtimes he turnes whole loads of Corne besides the market. This Bidder preuailes with many a Citizen, Gentleman, Farmer, and brings in infinite guests: the Deuill giues him a letter of Mart for his Pyracie.

[Page 12]5. Briberie is an officious fellow, and a speciall bidder to this Feast. Hee inuites both forward and froward: the forward and yeelding, by promises of good cheare: secunda dies; that they shall haue a fair [...] day of it: the backward honest man, by terrours and menaces, that his cause shall else goe West-ward: (in­deed it goes to Westminster.) Yea, with pretence of Commiseration and Pittie; as if the conscience of their right did animate them to their cause: thus with a shew of Sanctimoni [...], they get a Saints money: but indeed (argentum foecundum, argumentum facun­d [...]m) there is no perswasion more patheticall, then the purses. Briberie stands at the staire-foot in the robes of an Officer, and helpes vp Iniurie to the place of Audience: thus Iudas his Bag is drawne with two strings, made of Silke and Siluer, Fauour and Reward.

All Officers belong not to one Court: their con­ditions alter with their places: there are some, that seeme so good, that they lament the vices, where­vpon they yet inflict but pecuniary punishments. Some of them are like the Israelites, with a Sword in one hand, and a Trowell in the other, with the motto of that old Embleme, In vtrumque paratus: as the one hand dawbes vp Iustice, so the other cuts breaches of diuision. They mourne for Trueth and Equitie, as the sonnes of Iacob for Ioseph, when themselues solde it: they exclaime against poenall transgressions. So Caius Gracchus defends the Treasu­rie from others violence, whiles himselfe robbed it: so the Pindar chafes and sweares to see Beastes in the Corne, yet will pull vp a stake, or cut a Teather, to finde supply for his pinfold: so Charles the fifth was sory for the Popes durance, and gaue orders of publike prayers for his release, yet held him in his owne hands prisoner.

[Page 13]6. Faction keepes the Church; and inuites some vaine glorious Priests to this Feast: Schisme and Separa­tion, like a couple of thornes, pricke the Churches side, wound our Mother, till her heart bleedes: All Semina­ries of Sedition are Sathans speciall [...].

7. Riot is his Inviter in a Tauerne▪ hee sits like a young Gallant at the vpper end of the Table; and drinkes so many and so deepe healthes to the absent, that the present haue no health left them. This is a frequented Inviting place, that I say not, the Feast it selfe. Coue [...]ousnesse often is the Host, Ebrietie drinkes the liquor, Swearing keepes th [...] reckoning, Lust holds the dore, and Beggery payes the shot.

8. Oppression hath a large circuit, and is a generall Bidder to this banket. This Factour hath abundance of the Diuels worke in hand: hee vntiles the houses of the poore, that whiles the stormes of Vsurie beate them out, hee may haue peaceable entrance: hee ioynes house to house, as if he was straitened of roome; tell him from mee, there is roome enough for him in hell.

There are infinite swarmes of Inviters besides, which runne like vagabonds on the Diuels errand, with Salu­tem's in their mouthes; as Iudas to Iesus, all haile; but it proued a ratling salutation, for Deaths storme fol­lowed it: all these declare to vs the bankets praepara­tion. Infinite among ourselues; Rome offers vs more helpe: but wee answere them, (as Octauian did of the Crowe: (Satis istarum a [...]ium habemus domi.) We haue enough of these brides at home: they are all Messen­gers of our wracke, Porkposes, premonishing a tem­pest; Vsurers, Brokers, Vagrants, Ruffians, Blasphe­mers, Tiplers, Churles, Wantons, Pedlers of pernicious wares; Seminaries, Incendiaries, Apostates, Humorists, seditious troublers of our peace: you may perceiue [Page 14] that our Winter's busie, by the flying abroad of these wild-geese. All are Bidders.

Vse.These Instruments of Tentation cannot hurt vs, except wee be enemies to our selues. They doe their worst: Rom. 8. Vertit (que) in meliora deus: God turnes all to our best. Like wandring Planets, they are caried with a double motion, (Suo & primo mobili:) with their owne, and a superiour mouer. By their owne, which though (non sine errore, tamen sine terrore) wandring, and stalking with bigge lookes, yet are not so feared as they expect. 2. By the First and Great Mouers, which ouer-rules them with a violent hand. Perhaps they exercise vs with tentat [...]ons, Esay. 10▪ 5. with Esay. 14.25. as Ashur did Israell; but the worke done, the rod is throwne into the fire: they are but [...]ubbish to scowre the vessels of Gods house; Apothica­ries to minister vs bitter drugges, not able to put in one dram more then God our Physitian prescribes; Shep­heards dogges with their teeth beaten short, to hunt vs to the sheepfolds of peace. In all their workes, the vil­lanie is their owne, the vertue Gods: (as in Christs be­traying, Opus dei redemptio, opus Iudae proditio.) If wee thinke, Iob. 21.17.30. Psal. 73.19. they flourish too long, let vs satisfie our selues, with Iob and Dauid; that (Subito ad Inferos) They goe suddenly downe into the pit. So the Poet propped vp his tottering [...]aesitations, with this conclusion.

In the end, God cleares his Iustice from any imputati­on, by turning the workers of wickednesse into hell.

2 Doe not thinke, because I haue held you long with the Bidders, that I meane to forestall you of the Ban­ket: behold, I haue brought you now to the Feast, such as it is: Stollen waters are sweet, and th [...] bread of secrecies is pleasant. Thus it is in grosse; to cut it vp, [Page 15] and serue it in, in seueral dishes; you haue. 1. A prescrip­tion. 2. A description. 3. An ascription. 1. A prescrip­on of their essences. 2. A description of their natures: 3. An ascription of their qualities. Quae, quanta, qualia. 1. The Iunkets are prescribed, quae sint, of what kinde they are: Waters, Bread. 2. They are described quanta sint, of what propertie, vertue, nature; Stollen, Secret. 3. They are ascribed to, qualia sint, of what operation, rellish, or qualitie; Sweet, Pleasant. Stollen waters, &c. Thus haue you their quidditie, their quantitie, their qualitie. This is the Banket (la [...]um, l [...]tum) daintie and cherishing: ch [...]ape, for it is stollen; delightfull, for it is sweet. We will ascend to view this Feast (not to feed on it) by the stayres and degrees of my Text. You haue. 1. waters. 2. stollen. 3. sweet. So you haue. 1. Bread. 2. eaten in secret. 3. pleasant. Of them all first literally and morally, then doctrinally.

Waters: Not the Gen. 1.2. waters that the spirit moued on at the creation, the [...]irst waters; nor the waters Esay. 44.3. of Rege­neration ▪ moued by the same spirit, sanctifying waters: nor the Ioh. 5.4. waters of Bethesda, stirred by an Angell, salutare and medicinall waters: nor the Ezek. 47.8. waters issuing from vn­der the threshold of the Sanctuarie; preseruatiue waters. But the bitter waters of Exod. 15.25. Marah, without the sweet wood of Grace to season them. Psal. [...]44.7. Waters of Trouble, from which Dauid prayes for deliuerie. Tumultuous waters: Exod. 7.17. Waters that turne into blood: bloodie waters. 2 Sam. 22 17. Waters of Tribulation, to them that digest it; though waters of Titillation, to them that tast it: much like our hote wa­ters in these dayes; strange chimicall extractions, quin­tessences of distilled natures: Viscera, ne dicam, mysteria Terrae: The bowels, nay the mysteries of Earth, good and happy in their opportune and moderate vse; but wretched in our misapplied lustes; to turne the blood into fire, and to fill the bones with luxurie; not to [Page 16] make nature swimme in a riuer of delights, but euen to drowne it.

Waters; neither Succourie nor Endiue, &c. no re­frigerating waters, to coole the Soules heate, but waters of inflamation: Spaines Rosasolis, water of Inquisition: Tyrones Vsquebah, water of Rebellion: Turkey's Aqua for­tis, a violent and bloodie water: Romes aqua inferna, a superstitious water; stilled out of Sulphure and Brimstone, through the Lymbeck of Heresie. Oh! you wrong it: it is aquavitae, and aqua coelestis. Let the operation te­stifie it: it is aqua fortis, aqua mortis. Vinum Barathri: the wine of hell: no poysons are so banefull: It tastes like honey; but if Ionathan touch it, hee will endanger his life by it. 1 Sam. 14.43. These are wretched waters, worse then the moorish and Fennie riuers, which (the Poets faine) runne with a dull and lazie course: tranquilla alta: streames, still at the top, but boyling like a Cauldron of moulten Lead at the bottome: Phlegeton, & Pyri­phlegeton (ignitae et [...]mminiae vnde) were meere fables and toyes to these waters: they are truculent, virulent, obnoxious waters, deriued by some filthy guttures from the mare mortuum of Iniquitie.

The Pope hath waters, not much vnlike these of the Diuels Banket. Holy-waters; holy indeede, for they are con [...]ured with a holy exorcisme, saith their Masse­booke. Of wonderfu [...]l effects; either sprinkled out­wardly, they refresh the receiuer, as if his head was wrapped with a wet clowt in a colde morning; or drunke downe, they are powerfull to cleanse the heart, and scowre out the Diuell. Oh, you wrong Romes ho­ly water, to thinke it the Diuels drinke; when the pro­uerbe sayes, the Diuell loues no holy water: yes, hee will runne from it, as a mendicant Fryer from an almes! To speake duely of it; it is a speciall riuer of hell, and drownes more, Exod. 14. then euer did the red Sea, when it swal­lowed [Page 17] an whole Armie of the Aegyptians. Why, but holy-water is a speciall ransome to free soules out of Purgatorie; and digged out of the fountaine of Scrip­ture. Asperges me, Domine, Hysopo: Psal. 51.7. Thou shalt sprinkle me, oh Lord, with Hysope: (for so their translation hath it:) the sense of which place, is, saith the Romist; that the Priest must dash the graue with a holy-water-sprinkle: for you must suppose, that Dauid was dead and buried when he spake these words, and his soule in Purgatorie. It is added that Diues desired in hell, a drop of water to coole his tongue: Oh then, Luk. 16.24. how cooling and comfortable are the sprinklings of these waters on the graues of the dead. But if they can speake no bet­t [...]r for them, they will proue some of these waters, here serued in at Sinnes banket: for if Antichrist can make a man drunke with his holy-water, hee will swallow all the rest of his morsels with the lesse difficultie.

These then are the waters; not the water of Regene­ration, wherein our Fathers and we haue beene bapti­sed: nor the waters of Consolation, which make glad the Citie of God: nor the waters of Sanctification, wherein Christ once, the Spirit of Christ, still, washeth (the feete) the affections of the Saints. Not the Hyblaean Nectar of heauen, whereof, he that drinkes, shall neuer Ioh. 4.14. thirst againe: nor the Reuel. 22.1. waters of that pure Riuer of life, cleare as Christall, proceeding out of the Throne of God. But the lutulent, spumy, maculatorie waters of Sinne; either squeased from the spungie cloudes of our cor­rupt natures, or surging from the contagious (vaines of hell) springs of Temptation.

I might here blab to you the Diuels secrets, and tell you his riddles, his trickes, his pollicies; in that he calls Sinnes, Waters, and would make his guests beleeue, that they wondersully refresh; but I reserue it to a fitter place: the Sweetnesse shall carrie that note from the [Page 18] waters, I will contract all to these foure obseruations; as the Summe of that I would write of the waters, not De aquis, non sup [...]r aquas. on the waters; I haue better hope of your memories. 1. The preferment of waters at Sathans Banket. 2. The Diuels pollicie in calling Sinnes by the name of waters. 3. The similitude of Sinnes to Waters. 4. The plura­litie and abundance of these waters.

Obseruat. 1. Water is here preferre [...] to Bread; for lightly Sinnes guests are better drinkers then eaters; they eate by the [...]omer, Exodus 36. and drinke by the Epha: Indeede; a full belly is not of such dexte [...]itie for the Deuils imployment, as a full braine. Gluttonie would goe sleepe, and so doe neither good nor harme: Ebrietie hath some villanie in hand, and is then fitted with valour, the drunkard is an Hercules furens: he will kill and slay: how many doe that in a Tauerne, which they repent at a Tiburne? you will say, it is not wi [...]h drinking water: yes, the Harlots waters, (such as is serued in at the Deuils Ban­ket;) mixt with rage and madnesse. Water is an Ele­ment, whence humiditie is deriued: the sap in the Vine, the iuyce in the Grape, the liquiditie in the Ale or Beere, is water: Indeede sometimes Neptune dwels too farre off from Bacchus dore; and the water is ma­stred with additions: yet it may (alienate the proper­tie) not annihilate the nature and essence of water: water it is still, though The foure mother-ele­ments alter one into another: earth to water, water is ra [...]ifi­ed into ay [...]e: aire r [...]fined, &c and so backe ag [...]ne: Inde r [...]tr [...] red [...]unt, idem (que) r [...]xi­tur ordo. Metam. 15. compounded water: com­pounded in our drinkes, but in wines, deriued, (à pri­mis naturae per media) not extinguished in the being, not brought to a nullitie of waters. Drinke then, bi­bendum aliquid, though the Harlot giues it a modest and coole name, waters, is the first dish of the Deuils Banket. The first entertainement into this Appij forum, is with the three Tauernes; Act. 28.1 [...]. not so much a drunkennesse to the braine, as to the conscience. There is a Esa. 29.9. Drun­kennesse, not with wine: there is a staggering not with strong [Page 19] drinke. The Deuill begins his Feast with a health, Dan. 5▪ as Belshazzar, whatsoeuer the vp-shot be. He propounds the water, and he propines it; hee will not giue them worse then he takes himselfe. As Iupiter is said, to haue at his Court-gate two great Tunnes; whereof they that enter must first drinke; and himselfe begins to them.

Intemperance is the first dish to be tasted of: Non principalis a Princip [...]; [...]ed principalis a prin [...]ipio. it is (if not principalis, yet, si ita dicam, principialis) if not the prime dish, yet the first dish: Satan must first intoxicate the braynes, and extinguish the eye of reason; as the Thiefe that would rob the house, first puts out the Candle. Vnderstanding is first drowned in these wa­ters: Acrasia praei [...]. Acrisia sequi­tur. Riot iustles, and the Wit is turned besides the Saddle. The Sonnes of the Earth would not so doate on Reuel. 17.2. the Whore of Babilon, if the wine of her Fornication had not made them drunke: the ghes [...]s heere Esay. 5.11. rise ear­ly to the wine: it is the first seruice; and are indeede (as the Apostles were slandered) Act. 2.13.15. nine-of-clocke Drunkards: Matth. 6.34. [...] The day would be without his su [...]ficient sorrow, actiue and passiue mischiefes, if the morning wine should not enflame them. They that are daily guests at the Deuils table, know the fashions of his Court; they must be drunke at the entrance. It is one of his lawes, and a Physicke-bill of hell, that they must not wash, till they haue drunke. These Waters are to be applied inwardly first, and once taken downe, they are fitted to swallow any morsell of damnation that shall after­wards be presented them.

Water was the first drinke in the world, Obseru. 2. and Water must be the first drinke at the Deuils Banket. There is more in it yet: The Deuill shewes a tricke of his wit in this title. Water is a good creature, and many coelestiall [Page 20] things are shadowed by it. Matth. 3.11. 1. It is the element, where­in wee were baptised. 2. And dignified to figure the grace of the holy Spirit. Yet this very [...]ame, must be giuen to Sinne. Indeede I know, the same things are often accepted in diuers senses, by the lang [...]ge of Heauen. Leauen is est-soones taken for hypocri [...]ie, as in the Pharises: for Athei [...]me, as in the S [...]dduces: for Prof [...]nenesse, as in the H [...]rodians. And generally for 1 Cor 5 7. Sinne, by Paul, 1 Cor. 5. Y [...]t by Christ, for Luk. 13.21. Amos. 3.8. R [...]u [...]l. 5.5. grace. Luke. 13. God is compared to a Lyon: Amos. 3. And Christ is called the Lyon of the Tribe of Iudah. Apocal. 5. And the Deuill is called a Lyon. A roaring Lyon, &c. 1. Pet. 5. 1 Pet. 5.8. Ioh. 3 14. 2 Cor. 11.3. Matth 3.9. 1 Pet. 2.5. Psal. 118.22. Christ was figured by a Serpent. Ioh. 3. And to a Serpent is Satan compared. 2 Cor. 11. Stones are taken in the worst sense, Matth. 3. God is able of these stones to raise, &c. Stones in the best sense: 1. Pet. 2. Liuing stones: and Christ himselfe, the headstone of the corner. Psal. 118. Be like children, saith Paul; and not like children: be children in simplicitie, not in knowle [...]ge. Graces are called Waters; so here vices; but the attribute makes the diffe­rence: Those are liuing Waters, these are the Waters of death. The Deuill in this playes the Machiauell; but I spare to follow this circumstance here, because I shall meete it againe, in the next branch; Bread of secrecies.

Sinnes may in some sense be likened to waters; yea, euen to waters in the Cup, Obseru. 3. for to waters in the Sea, they are most like; The one drownes not more bodies, then the other soules. They know the danger of the Sea, Psal. 108 23. that pro [...]ecute their businesse in great waters: they might know the hazards of Si [...]ne, that saile in the Deuils Barge of luxurie: I may say of them both with the Poet.

They are within foure or seauen Inches of death: how many soules are thus shipwrackt? how many weepe [Page 21] out a De profundis, that would not sing the songs of Syon, in the Land of the liuing! they forgot Ierusalem in their mirth, and therefore sit downe and howle by the waters of [...]: but these, here, are Festiuall, not Marinall wa­te [...]s.

1. Water is an enemie to digestion; so is Sinne, Similitudes of sinnes to wa­ters. clogging the memorie (the soules stomach) with such crudit [...]es of vice, that no sober instructions can bee digested in it: especially Waters hurt digestion in these cold Countries, naturally cold, in regard of the Cli­mate, but spiritually more cold in deuotion, Frosen vp in the dregs of Iniquitie. Surely many of our Auditours drinke too deepe of these Waters, before they come to Iacobs Well: Iohn 4. our Waters of heauenly doctrine will not downe with them. The Waters of sinne so put your mouths out of tast, that you cannot rellish the Waters of Life: they are Marah to your palates. It seemes, you haue beene at the Deuils Banket, Matth. 5. and therefore thirst not after righteousnesse. The Cup of the old Temptation hath filled you: you scorne the Cup of the New Testament. If you had not drunke too hard of these Waters, you would Ioh. 4.10. Iosh 7. aske Christ for his liuing Water: but Achan hath drunke cursed Gold, when hee should come be­fore Io [...]uah: Geh [...]i hath drunke Bribes, when hee should come to Elisha. 2 King. 5. No maruell if you sucke no Iuyce from the Waters of God, when you are so full and drunken with the Waters of Sathan.

2. Water duls the braine, and renders the spirits obtuse and heauie: It is an enemie to literature, saith Horace merrily:

Wee haue no skill in the himnes of the spirit, no ala­critie to praise God, no wisedome to pray to him: why? wee haue drunke of these stollen waters. The chilling and killing colde of our Indeuotion, the [Page 22] morose and raw humours of our vncharitablenesse▪ the foggy, dull, stupid heauinesse of our inuincible ignorance, shew that wee haue beene too busie with these Waters, nothing will passe with vs, but rare and nouell matters, (Ieiunus rarò stomachus vulgaria temnit) and in these, Hor. Ser▪ 2. we study to admire the garbe, not to admit the profit.

3. Wee finde Grace compared to Fire, and grace­lesnesse to water: the Spirit came downe on the Apo­stles in the likenesse of firie tongues, Acts 2.3. at the day of Pente­cost: and Iohn Baptist testifies of CHRIST, that hee should Baptise with the Holy Ghost, and with Fire. The spirit of sinne falls on the heart like a cold deaw. Matth▪ 3.11. It is implied, Reuel. 3.15. that zeale is hote, wicked­nesse colde, neutrallitie luke-warme. Fire is hot (and drie) Water is cold (and moyst) praedominantly, and in regard of their habituall qualities: so zeale; is 1. hote; no incendiary, no praeter-naturall, but a super­naturall heate; equally mixed with Loue and Anger: such was Elias zeale for the Lord of Hostes; 2 King. 2.11. he could not be cold in this life, that went vp in Fire to Heauen. 2. Drie: not like Ephraim, a Cake baked on the one side, but crude and raw on the other: no, the heate of zeale hath dried vp the moisture of prophanenesse. But wickednesse is 1. colde, a gelid nature, a numnesse in the Conscience: that, (as when the Ayre is hotest, the Springs are coldest, so) when the Sunne of Grace warmes the whole Church, is yet shaking of an Ague; nay, and will not creepe (like Simon Peter) to the fire. 2. Moist, not (succus & sanguinis plenum) full of iuyce and sappe; but sinne runnes like a colde rheume ouer the Conscience. This metaphor followes Saint Paul, Quench not the Spirit: 1 Thes. 5.19. wherein hee fully iustifies this circumstance, forbidding the water, of impietie, to quench the fire of Grace.

[Page 23]Here then see the impossibilitie of vniting the two contrary Holinesse and Wicked­nesse. 2 Cor. 6.14. natures in one conscience, as of reconci­ling Fire and Water into the same place, time, and sub­iect. If sinne keepe court in the Conscience, and sit in the Throne of the Heart, Grace dares not peepe in at the gates; or if it doth, with colde entertainement. I haue heard report of a generation of men, that carry Fire in the one hand, and Water in the other: whose conuersation mingles (Humentia siccis) Wet and Drie together, like the Syriphian Frogs in Pliny, whose challenge was, mihi terra lacus (que), I haue Land and Sea for my walke: but alas, if the water be true water of sinne, beleeue it, the Fire is but a false fire, the blaze of hypocrisie: but the Hermite turned his guest out of dores for this tricke, that hee could warme his colde hands with the same breath wherewith hee cooled his hot pottage.

4. Water is a baser Element, and I may say, more elementary, more mixt, and as it were Sophisticate with transfusion: Fire is in the highest Region, the purest Element, and next to Heauen: this is the seate of grace, (non inferiora secuta) scorning the lower things. Sinne is (like water) of a ponderous, crasse, grosse, stinking, and sinking nature. They that haue drunke the Esa. 51.17. Cup of slumber, had need to be bidden Awake, and stand vp, for they are sluggish and laid: Phil 3.20. Grace (though in the Orbe of Sinne, yet) hath her conuersation in Heauen, and (cor repositum, vbi proemium depositum) her heart laid vp, where her loue and trea­sure is: her motto is, non est mortale quod opto. She hath a holy aspiration, and seeketh to be as neere to God as the clogge of fles [...] will let her. Sinne is like water, though raging with the surges and swellings, and onely bounded in with Gods non vltra, here I will stay thy proud waues, yet deorsum ruit: Psal. 104.9. whiles these waters [Page 24] swimme in the heart, the heart sinkes downe like a stone, as Nabals.

5 Phisitians say, that water is a binder: you may apply it, Though no Element is simply heauy but Earth, yet Water is co [...] ­paratiuely heauy. that men in these dayes are terrible water-drinkers: for the times are very restrictiue: you may as well wring Hercules Clubbe out of his fist, as a penny from auarices Purse. Mens hearts are costiue, to part with any thing in pios vsus: their hands clutch't, dores shut, purses not open: nay, the most laxatiue prodigals, that are lauish and letting-flie to their lusts, are yet heart-bound to the poore. It is a generall dis­ease procured be these waters, to be troubled with the griping at the heart. Such were the Amos 4.1. Kine of Bashan, soluble to their owne lusts, bring, let vs drinke: bound vp, and strait-laced to the poore: not refreshing, but oppressing, not helping but cr [...]shing the needy: they Amos 6.6. greeue not for Ioseph; nay, they greeue Ioseph. These Kine are dead, but their Calues are in England, abun­dantly multiplied. These are not the dayes of peace, that turne Swordes into Sickles; but the dayes of pride, wherein the Iron is knocked off from the plough, and by a new kinde of Alchymistrie conuerted into plate. The Farmers painefulnesse runnes into the Mercers Shop, and the toyling Oxe is a sacrifice and prey to the cunning Foxe, all the racked rents in the Country will not discharge the Bookes in the Citie.

Great men are vnmercifull to their Tenants, that they may be ouer-mercifull to their Tendents; that stretch them as fast as they retch the others. The sweat of the labourers browes is made an ointment to supple the ioynts of Pride. Thus two malignant Planets raigne at once, and in one heart, costiue couetousnesse, and loose lauishnesse: like the Serpent Amphisboena, with a head at each end of the body, Plin. who, whiles they striue which should be the Master-head, afflict the [Page 25] whole carkase: whiles Couetise and Pride wrastle, the Estate catcheth the fall. They eate Men aliue in the Countrey, and are themselues eaten aliue in the Citie: what they get in the Hundreth, they loose in the Sheere: Sic proedae patet esca sui: they make them­selues plumpe for the prey; [...]or there are that play th [...] robbe-theefe with them: Vnius compendium, alterius dispendium: if there be a winner, Et terit, et teri­tur. there must be a loo­ser: Serpens Serpentem deuorando fit Draco: Many Land­lords are Serpents to deuoure the poore, but what are they that deuoure those Serpents? Dragons. You see what monsters then, vsurious Citizens are. Thus whiles the Gentleman and the Citizen shuffle the Cardes together, they deale the poore Commons but a very ill game. These are the similitudes. I could also fit you with some discrepancies.

1. Waters mundifie and clense, The dissimili­tude of sinnes to waters. Non maculati▪ sed maculae. Iude 12. these soile [...]nd in­fect: the Conscience growes more speckled by them, till men become not onely spotted, but spots, as Lucan sayd of the wounded body, totum est pro vulnere corp [...], the whole body was as one wound.

2. Adde, that waters quench the thirst, and coole the heate of the body, but these waters rather fire the heart, and inflame the affections; puffe the Splene, which swolne, all the other parts pine and languish into a Consumption: the heart is so blowne with lustes that all the graces of the soule dwindle like blasted Impes: these are (aquae soporiferae) waters of slumber, that cast the soule into a dead sleepe, whiles the Deuill cauterizeth and seares vp the Conscience.

3. Wee say of water, it is a good Seruant, though an ill Master: but wee cannot apply it to Sinne; it is not good at all: indeed lesse ill, when it serues, then when it raignes: if this false Gibeonite will needs dwell with thee, set him to the basest Offices. So Israel kept [Page 26] in some Canaanites, lest the wilde Beasts should come in vpon them: our infirmities and mastred sins haue their vse thus, to humble vs with the sense of our weakenes, lest the furious beasts of pride and securitie, breake into our freeholds. But sinne of it selfe is good neither Egge nor Bird, neither in Root nor Branch, neither Hot nor Cold, neither in the Fountaine nor in the Vessell.

Obseru. 4.The pluralitie of these waters prolongs and deter­mines my speech: their nature is not more pernicious then their number numerous: indesinita locutio, infinita turba: an vndefined word, an vnconfined number. If there were but one cup alone, it would cloy, and satiate, and procure loathing, (as euen Manna did to Israell) therefore Satan doth diuersifie his drinkes, to keepe the wicked mans appetite fresh and sharpe. If he be weary of one sinne, behold, another stands at his elbow: hath Diues din'd? hee may walke vp to his study, and tell his Money, his Bags, his Idols: or call for the Key of his Wardrobe, to feede his proud eye with his Silkes: for (Diuitiae & deliciae) Riches and Pleasures serue one anothers turne. If Nabal be weary of counting his Flockes, or laying vp their Fleeces, he may goe and make himselfe drunke with his sheep-shearers. Hence it is that (ex malis moribus oriuntur plu­rim leges) to meet with the multiplicitie of sinnes there is required a multitude of lawes; as when Phisitians grow rich, Plato. it is an euident signe of an infected Com­mon-wealth. Sinne stood not single in Gods view, when hee threatens so fearefull a punishment, as the whole Booke (againe) can not match it. Hose. 4.3. Therefore the Land shall mourne, and euery one that dwelleth therein shall languish, with the beasts of the Field, with the Fowles of Heauen; yea, the Fishes of the Sea also shall be taken away: an vniuersall vastation: V [...]rse. 1. but as 1. priuately, there was no Truth, yet if there had bene Mercy: nay, no Mercie: [Page 27] somewhat yet, if Knowledge had stood constant: no Knowledge in the Land. So 2. positiuely, Verse. [...]. there was Swearing: can swearing be without lying? no, lying too: is the tongue alone set on fire at the Deuils Forge? no, Iam. 3. the hand is also a firebrand of Hell; Killing, Stealing, Adulterie ioyne their forces: and to giue testimonie a­gainst their singularitie, Blood touchèth blood. How should reprobates else fill vp the measure of their sinnes? 1 Cor. 10.7. Thus when the vngodly haue eate and drunke, they may rise vp to play.

Will you descend to personall instances? loe, Iudas is new come from this Banket; giue him a vomite, and what lyes on his stomach? strange waters, and abun­dance of them: behold, the Spanish waters of Pride, the Romish waters of Treason, the Italian waters of Murder, the Iewish of Hypocrisie, the Turkish of Theeuerie, the Grecian of all Villanie: aske Mary Magdalene what vari­etie was at this Banket, she will tell you of seauen Viols, seauen Deuils; you may heare another tel his name, Le­gion. Bidde Absolon giue you a Tauerne-bill, or short Inuentorie, of these waters, and hee will read you▪ In primis the swelling waters of Pride. Item, the surfetting waters of Luxurie. Item, the scalding waters of Adulte­rie. Item, the red waters of Bloodinesse. Item, the blacke waters of Treason; and for the shot, aske him the totall summe of the Bill, and hee will tell you Damnation. If sinnes be thus familiarly linked in one man, how doe they tune in a Consort? how agree they in Companie? nothing better; not a Broker and a Pawne, not a deare yeere and a Cormorant. Hence Christ cals the way to perdition, the broad way. You can not stirre a foot in the great Road to the Citie of Hell, Pluto's Court, Matth. 7.13. but you meet sinnes in throngs; vanitie is the largest and most beaten thorow-fare of the world. Some double in their companies, some treble, some troupe, none goe single. [Page 28] vae soli: Eccles. 4.10. if one sinne were alone, it would be easily van­quished. The Deuill knowes that (vis vnita fortior) collected strengths are vnconquerable: and therefore driues his waters so, that (vndae super advenit vnda) one waue seconds the former. 1. Sometimes they goe like Beasts, Rom. 13.13. by couples, Rom. 13. Ryot and Drun­kennesse, Chambring and Wantonnesse, Strife and Enuy. Ierem. 23. Ier. 23.10. Adulterie and O [...]thes: and Ierem. 2. My people haue committed two euills, [...]er. 2.13. &c. 2. Sometimes they daunce in Triades, by threes, Phil. 3, Gluttonny, Pride, Phil. 3.19. Couetousnesse, Gallat. 5. Vaineglory, Prouoca­tion, Gal. 5.26. Malice, Amos 1. For three transgressions and for foure, Amos 1.3.6. &c &c. If there bee not rather a great number meant: 1 Ioh. 2.16. Saint Iohn abridgeth all the vanitie of the world into a triplicitie: All that is in the world, the lust of the flesh, the lus [...] of the eyes, the pride of life. This is the Trinitie the world doth worship: Haec trià pro trino Numine mundus habet. 3. Sometimes they come by whole heards and droues, like the Host of the Aramites. Galat. 5. you may read them mustred vp: Adulterie, Gal. 5.19. &c.

Thus I haue shewed you the multiplicitie of these waters: what remaines, but that th [...] s [...]me fire of Gods Altar, that hath enlightened your vnd [...]tandings, doe a little also warme your conscience [...] ▪ should preuent the methode of my Te [...], [...]f I s [...]oul [...] yet shew you the direfull, dismall operation of these waters: yet some­what I must say to make you loath them. As Cap­taines prouoke their Souldiours, Per verbum vocale, per semivocale, per mutum: By vocall speeches, semi-vocall Drummes and Trumpets, mute Ensignes: so God disswades you from these waters. 1. By his word; Viua et viuifica voce; A liuing and enliuing word: ei­ther in the Thunders of Sinai, or Songs of Syon, which the Word incarnate hath spoken. 2. Or by his semi-vocall [Page 29] writings: Chrys. Serm. de Ielunijs. for at the beginning God talked with man by himselfe; but after, finding him estranged from his Crea­tor, he sent him his minde in writing: And this hee makes sounding by his Ministers. 3. Or by his dumbe En­signes, wonders, terrours, Iudgements vpon the louers of these waters.

Trust not too much to these waters: Vse 1. they are not so virtuall, as the described Inviters, the Deuils Prophets tell you. Sathan had long since his Water-Prophets: such were the Oracles Colophonium and Bronchidicum: wherein one by drinking of waters, Alexius. lib. 5. cap. 2. the other by recei­uing the fume of waters, fore-tolde future things. Por­phyrie obserues that antiquitie, called them [...], Madnesse; but the errour and impudence of succeeding ages [...], Diuinations. These were the Priests of Bacchus, welcome to the world, as those would haue beene to Israell, that Prophecie of wine and strong drinke. Men heare of strange fountaines (famoused for won­drous cures) and runne straite thither. Mich. 2.11. The Deuill is a Iuggler, and would make men beleeue, that if they drinke at his fountaine of Idolatrie, they shall haue good lucke after it: (hee blushed not to lay this batterie of Temptation to the Sonne of God.) As good lucke as Sampson had, when he drunke out of the Asses tooth, Matth. 4.9. and presently after lost his eyes: or rather, Iudg. 15. as he that to finde his Horse, must, by the Masse-Priests direction, drinke at Saint Bri [...]gets Well, accordingly found his Horse, and riding home [...]hereon, broke his necke. Yeeld it a Fable; the Morall shall yeeld vs this: that we trust nothing, which hath not Gods word for warrant. Charmes, Spels, Coniurations, are all vanities, lying vanities: he tha [...] trusts thereto, forsakes his owne mercie. Ion. 2.8.

Fear [...] these waters, for they are dangerous: sinne is not more coole [...]n the t [...]st, Vse 2. then it is fierie in the opera­tion. Afflic [...]ion is hote to the rellish, Matth. 20.22. (you cannot drinke [Page 30] of my Cup) but coole, easefull, peacefull in the digesti­on: but these waters are (mel in ore, fel in corde) sweet in the palate, bitter in the stomach. The Oracle gaue it: Diodor. Sicul. Ninum prius capi non posse, quam fluuius ei fiat hostis: Niniueh should not be taken, before the waters became her enemie: she feared no invndation, the Sea was too remote: yet in the third yeere of her Seige, the waters of the Cloudes broke loose, and with abundant raine ouerwhelmed the walls; (Muros deiecit ad stadia vi­ginti) to twentie furlongs. We liue secure, and deuoure these waters of iniquitie, as Fishes the water of the Sea; but when God shall make our sinnes compasse vs at the heeles, Psal. 49.5. and raise vp these flouds against vs, we shall crie, as the drowning world, woe vnto vs, the waters are be­come our enemies: the flouds of our owne sinnes ouer­whelme vs: so the Drunkard drinkes a riuer into his belly, that drownes his vitall spirits with a Dropsie.

Let vs pumpe out these waters of Sinne, which wee haue deuoured: Vse 3. It is the onely course we haue left, to keepe our Ship from sinking: Euomite, quos bibistis, flu­uios. Cast them out by repentance: this is a sauing vo­mite; or else God will giue you a vomite of Sulphure, and shamefull spewing shall be for your glory: We haue all drunke liberally of these waters; too prodigally at Sinnes fountaine, Quando voluimus, et quantum valuimus; when we would, as much as we were able; not onely to drunkennesse, but euen to surfet and madnesse: if we keepe them in our stomachs, they will poyson vs: Oh, fetch them vp againe with buckets of sighes, and pumpe them out in riuers of teares, for your sinnes. Make your heads waters, and your eyes fountaines: weepe your consciences emptie and dry againe of these wa­ters: Ier. 9.1. Repentance onely can lade them out. They, that haue dry eyes, haue waterish hearts: and the Prouerbe is too true for many; No man comes to heauen wi [...]h drie eyes: let your eyes gush out teares; not onely in Psal. 119.136 com­passion [Page 31] for others, but in Psal. 6.6. passion for your selues, tha [...] haue not kept Gods Law. Weepe out your sullen waters of discontent at Gods doings, your garish waters of pride, freezing obduracie, burning malice, foggie intempe­ranc [...], base couetise. Oh thinke, thinke, how you haue despised the waters of life, turned Iesus Christ out of your Inne, into a beastly Stable; whiles Pride sits vppermost at your Tables, Malice vsurpes the best Chamber in your mindes, Lust possesseth your eyes, Oathes imploy your tongues, Ebrietie bespeake your tastes, Theft and iniurie inthrone themselues in your hands, Mammon obsesseth your affections: Sicke, sicke, all ouer: you may cry with the Shunamites Sonne, 2 King. 4.19▪ Caput dolet: my head, my head: and with Ierusalem, Ier. 4.19. my bowels, my bo­wels. Oh let faith and repentance make way, that the bloud of our Sauiour may heale you.

We are not onely guilty of auersion from God, but of aduersion against God; Oh where is our reuersion to God? the waters of lusts are ( aquae [...]) the waters of folly and madnesse; but our teares are ( aquae [...]) the waters of change of minde and re­pentance. Poenitentia est quasi poenae tenentia: Repen­tance is a taking punishment of our selues: oh take this holy punishment on your soul [...]s: Weepe, weepe, weepe for your vanities. Achan cannot drinke vp his execra­ble gold, nor Gehazi deuoure his bribes, nor Ahab make but a draught of a vineyard, mingled with bloud, nor Iudas swallow downe his cousenage and treason, without being called to a reckoning. Orig. ho [...]. 5. in L [...]uit. Nos quare non credimus, quod omnes astabimus ante tribunal? Why ac­count wee not of our future standing before a Iudge­ment Scate? Omnium aures pulso. All we, whom these walls compasse, haue beene drunken with these waters: some, that hate Swearing, with dissembling: some, that abhorre Idolatrie, with profanenesse: some, that auoid [Page 32] notoriousnesse, with hypocrisie: many, that pretend ill-will to all the rest, with those (Lares et Lemures) household-Gods, or rather household-Goblins and Deuils, which almost no house is free from, Fraud and Couetousnesse. Wee know, or at least should know, our owne diseases, and the speciall dish whereon wee haue surfetted; oh, why breake wee not forth into vlulati­ons, mournings, and loud mournings for our sinnes? cease not till you haue pumped out the sinnes of your soules at your eyes, and emptied your consciences of these waters.

And then, behold other, behold better, behold blessed waters: Vse 4. you taste of them in this life, and they fill your bones with Marrow, Ioh. 4.14. Matth. 5. and your hearts with ioy; they alone satisfie your thirst: without which, though you could with Xerxes Armie, drinke whole Riuers drie, your burning heat could not be quenched. Here drinke, Cant. 2.4. Bibite et inebriamini, Drinke, and be drunken in this Wine-celler: onely, hauing drunke hearty draughts of these waters of life, ret [...]ine them constantly: be not queasie-stomached, Demas-like, to cast them vp againe; the token of a cold stomach, not yet heated by the spirit: for as the loathing of repast is a token that Nature drawes toward her end; so when these holy wa­ters proue fastidious, it is an argument of a soule neere her death. Take then and dige [...] this water. Recipitur aure, retinetur corde, perficitur op [...]re. The eare receiues, the heart retaines, the life digests it: but alas, we retaine these waters no longer then the finger of the Holy Ghost keepes them in vs; like the [...]arden-pot, that holds water but whiles the thumbe is vpon it.

Leaue then, Beloued, the Deuils Wine-Celler, as Vene­rable Bede calls it, Vbi nos dulcedo delectationis invitauit ad bibendum, Bed. Exhortat. 139. Where the sweet waters of delight tempt vs to drinke. But Dauid, though he longed for it, would [Page 33] not drinke the water of the Well of Bethlehem, 1 Chron. 11.19 which his three Worthies fetched, because it was the water of bloud, brought with the danger of life: and shall wee drinke the waters o [...] the Deuils Banket, (the venture of bloud) with the hazard of our dearest soules? No, come wee to this aqua Coelestis, be wee poore or rich, haue wee money or none, all that come, are welcome. Esa. 55.1. And know, that hauing drunke liberally at the foun­taine of grace, you shall haue yet a larger and pleasan­ter draught at the fountaine of glory: that riuer of life, Reu. 22.1. cleare as Christall, proceeding out of the throne of God, and of the Lambe: Ver. 17. to which the Spirit and the Bride (are In­viters and) say, come. It is a delightfull banket we en­ioy heere; The Kingdome of heauen is right [...]ousnesse, and peace, and ioy in the holy Ghost: Rom. 14.17. None know the sweet­nesse of these ioyes, but they that feele them: but the Supper of ioy, 1 Cor. 2.9. the Banket of glory, the Waters of blessed­nesse are such as no [...]ye hath seene, &c. August. Illic beata vita in fonte. There is the Spring-head of happinesse: they cannot want water, that dwell by the Fountaine.

That which is deriued to vs in Pipes is pleasant, oh what is the delight at the Well-head? The Deuill, like an ordinary Host, sets forth his best wine first, and when the guests haue well drunke, worse: but thou oh Lord, hast kept the best wine t [...]ll the last. Ioh. 2.10. They are sweet wee taste heere, but medio de sonte leporum surgit amari aliquid, There are some persecutions, crosses to imbitter them, the sweet meate of the Passeouer is not eaten without sowre hearbs: but in thy presence, oh Lord, Psal. 16.11. i [...] the fulnesse os ioy, at thy right hand, there are pleasures for euermore. There is no bitternesse in those waters: they are the [Page 34] same, that God himselfe and his holy Angels drinke of; so that as for Christ his sake, wee haue drunke the bitter Cup of persecution, so we shall receiue at Christ his hands, the Cup of saluation, and shall blesse the name of the Lord. To whom, three persons, one onely true and eternall God, be all praise, glory and obedience, now and for euer. Amen.

THE Second Seruice of the Deuils Banket. The second Sermon.

WEE haue already serued in the first course at the Deuils Banket; and feasted your eares with those Waters, from which God keepe your soules fasting. Some things are proposed to our practise, some things are exposed to our contempt and dislike. The more accurately the Scriptures describe sinnes, the more absolutely they forbid them: where wickednesse is the subiect, all [Page 42] speech is declamation. As no spectator at those hor­rid Tragedies, where Oedipus is beheld the Incestuous Husband of his owne Mother, Se [...]. or Thyestes, drunke with the blood of his owne Children, or at any of the bleeding Bankets of the Medea's, can receiue those horrours a [...] the Windores of his senses, without ter­rour to his bowels, and trembling to his bones: so when you heare the relation of the Deuils cheare, all the flattering, petulant, insidious, nature-tickling dishes of delight: the rarities of Impietie, the surfets of the World, Horse-leaches to the blood, Witches to the affections, Deuils to the Consciences of men; thinke that they are related, that they may be reiected: to bestow vpon the Deuils Cates his owne names: the glory of Pride, the satietie of Epicurisme, the gal­lantnesse of Ebrietie, the credite of Murder, the great­nesse of Scorne, the gracefulnesse of Swearing, the brauerie of (the stigmaticke) Fashion, the securitie of Vsurie, the singularitie of Opinion, the content of Su­perstition; nunciantur, vt renuncientur: thinke not, they are prescribed for you, when they are described to you. Monstrantur vt monstra: they are set foorth as monsters, that they might be loathed: they are aduan­ced as Traytours heads, in terrorem futuri proditoris, to the terrour of him that should be tempted to future Treason.

Gods intent in declaring this Banket of Sinne, is to make you loathe it; and that which is written, is for our instruction, 1 Cor. 10.11. to de [...]erre, not to commend, as some of the Heathen had a custome in their solemne Feasts, to make a bondslaue drunke, and then set him forth as a rediculou [...] obiect to their children. This Banket then, per [...]ibetur vna & prohibetur; is at once declared and declaimed, spoken of and forbidden: lest through ignorance you should like and eate it, you are more [Page 43] fully made acquainted with the vilenesse of it. Hence our royall Preacher drawes the Curtaine of the World, and shewes you all the delicates of her Table; not to whet your appetites to feed on them, but to coole your courage, disharten your opinions, alienate your affections; giuing you a true censure of their worthi­nesse; all is vanitie, and vexation of soule. Eccles. 1.14. They are de­tected, that [...]hey might be detested. Therefore if any of Gracchus brood, shall like a Catilmary disposition the better, because Tully hath indicted, interdicted, condemned it: if any sonne of Beliall, shall more affe­ctedly deuoure some morsell of damnation at this Feast, because the Preacher hath execrated it; and de­riue at once notice and incouragement from our ter­rifying censures: testimonium sibi ferat condemnationis: let him beare in himselfe the euidence of his owne condemnation. They are wretched men, (qui minimè declinant, quod boni maxime declamant) that most im­petuously pursue, what all good men disswade: run­ning with Ahimaaz the more eagerly, because their friend Ioab forbids them. 2 Sam. 18.22. So blasphemously spake the sacrilegious spoilers of Proserpines Temple in Locris, whose ring-leader was Dionisius: Videtis ne amici, quàm bona nauigatio ab ipsis Dijs sacrilegis tribuatur? Valer▪ max. lib. 1. cap. 2. sailing home, and now arriuing at the Hauen safe; see you not my friends, saith Dionisius, how faire and fortunate a Nauigation, the Gods vouchsafe to Sacriledge? as if they therefore robbed the CHVRC [...], because they were by the Oracle expressely inhibited: so (gens humana ruit in vetitum nefas) mans nature prae­cipitates it selfe into forbidden wickednesse. Hor. This is an horrid sinne; peccatum primae impressionis, & sine nomine adaequato: a wickednesse of that nature, that there is no name significant enough to ex­presse it.

[Page 44]The manners of the Heathen might iustifie, and exemplarily make good that verse:

But such a report among Christians is so strange, that (fictum, non factum esse videatur) it would seeme rather a fable then a fact, a tale then a deed. Publish it [...]ot in Gath, 2 Sam. 1.20. nor tell it in the streets of Askelon, that any Israelite should the more desperately cleaue to Baal, because Elias hath cursed it. There are none such; neither is there Raine in the Clouds: Indeed Charitie would not beleeue it: for it is euen the order of Nature, that (tarda sole [...] magnis rebus adesse fides) slow faith is giuen to great reports: but alas, wee are forced to see, (what wee would not beleeue) such refractary Recu­sants to all Christianitie, l [...]uing and speaking, [...], according to their owne lusts, that would not be so ill, if they had not beene taught to be better: Marl. in 2 P [...]t. 3 quibus res diuinae lusus sunt, ijs & voluptas pro vita, & libido pro ratione est. They that play with Diuinitie, and make Rel [...]gion a mocke, giude their Life by Pleasure, and their Reason by Lust. Time was, the Kingdome of Heauen suffered violence, Matth. 11.12. and men tooke it by strong hand, now it offers violence, and men by strong hand repell it: before it was so precious, that euery man preassed (and crowded) into it, Luke 16▪ 16. now it press [...]th vpon vs, and wee are glad to be rid of it, (as Couetous­nesse of pouertie at his dore.) And as the fountaines would not be so colde, if the Sunne had not heated the ayre, and forced the contrarie qualitie into such abstruse corners; many would haue beene lesse outra­gious [Page 45] in their filthinesse, is the Gospell of Grace, had not so vniuersally spread his beames: Their whole life is a continuall preuarication; and it is the cordiall Physicke to fat their spleenes, that they can be crosse to God.

But, lex in sermone tenenda; I speake to Christians, of whom we cannot but hope better things: if there be any here that hath sold his faith for his pleasure, as Adam did his life for an Apple, or Esau his birth-right for a messe of Pottage, and will venture himselfe a guest at the Deuils Bank [...]t, maugre all devitation; let him stay and heare the Reckoning, Iustice giue [...] cui (que) suum. Deo religionem, sibi munditiam, pa­rentibus hono­re [...], familiari­bus prouidenti­am, filijs cor.. rectionem, [...]ra­tribus amorem. Dominis sub­iectionem, sub­iectis benig [...]ita­tem, aequitatem omnibus. Ar­dens. for there is a Shot to be payed, which cannot be auoided: as Circe's Cup turnes men into beasts, so it brings them to a beastly end, it fats them against the slaughter-day of Iudge­ment. We leaue then the prescription of the waters, and come to the description of their natures: Stollen. It is a word of Theft; and implies, besides the action of Stealth, some persons actiue and passiue in this busi­nesse; some that doe wrong and steale, some that suf­fer wrong, and are robbed. Robberi [...] is a sinne, literal­ly forbidden onely in one Commandement, but by inference, in all: What sinne is committed, and some person is not robbed? Doth not Id [...]latrie rob God of his worship? Blasphemie of his honour? Saboth-impietie of his reserued time? Doth not Irr [...]ueren [...]e rob our betters? Murder rob man of his life? Theft of his goods? False t [...]stimonie of his good name or right? Doth not the Harlot here, knit the eight precept to the seuenth, and call (adulterium, furtum?) Peccare, est quasi p [...]ccucare, to play the beast: or [...]a­ther neerer to the Scripture phrase, peccare, est quasi pelli­care, to be an Harlot, or an Harlo [...]-hunter: to com [...]it spi­rituall adulter­rie. The pleasures of a forbidden bed, Stollen waters? Pro. 17.18.19 Let vs solace our selues with loues▪ for the good man is not at home, &c.

Since then, all sinnes are waters of stealth, it is an in­euitable consequent, that euery sinne robs some: let vs examine, whom. The parties robbed are. 1. God. [Page 46] 2. Man. 3. Our selues: and there be diuers sinnes rob either of these. Of euery circumstance a little, accor­ding to the common liking; for some had rather h are many points, then learne one: they would haue euery word a sentence, and euery sentence a Sermon; as hee that wrot [...] the Pater-noster in the compasse of a Penie. Onely I entreate you to obserue; that this is a theeuish Banket, where is nothing but stollen waters: all the Cates be robberies: the guests cannot drinke a drop, but there is iniurie done. Accordingly, I will ioyntly pro­ceede. 1. To describe the Waters of Sinne at this Feast. 2. And withall, to proue them stollen waters, such as rob either our God, our Brethren, or our selues. I need not cleare the Feast from an opinion of coursenesse, be­cause the prime Seruice goes vnder the name of waters: this alone doth inforce the delicacie: Neither is all water, for the Bread of Secrecie is one halfe of the Ban­ket. Let vs not be too nice in the letter and shadow: the substance is; The Deuill inuites and tempteth men to feede on vanitie, to feast on Sinnes: those sinnes I haue laboured to display, so farre as the Metaphor would giue me leaue: onely, let your affections follow me: that as I feare not to make the Iniquities hatefull to your vnderstandings, so I may hope, they will be loathed of your hearts, eschewed of your liues: in con­fidence whereof I proceede. The first course of these wae [...]rs, are such sinnes, as more immediatly rob God: And here, as it is fit, Atheisme leades in the rest: a prin­cipall Viall of these stollen waters.

1. Atheisme is the highest Theft against God; be­cause it would steale from him not (sua, [...]ed se,) his goods, but himselfe: proceeding further (then, Deus haec non curat, to, Deu [...] non est.) Then to say, Psal. 10.11.13. God will not regard it; but, Psal. 14.1. there is no God to regard it. These offer not onely a wicked hand to their owne consci­ence, [Page 47] to scrape out the (deepe-ingrauen and) indeleble characters of the Diuinitie there; but a sacrilegious hand to heauen, as if they would empty it of a Deitie, and pull Iehouah out of his Throne, and make him a nonens. All, with them, is begun and done, either by the necessitiy of Fate, or contingencie of Fortune. Te faci­m [...] Fortuna Deam. If any strange vice be committed, the Planets shall be charged with it. Mercurie told the lye, Mars did the murder, Venus committed the whore­dome. Thus by looking to the inferiour causes, (pro­ducing necessarie effects) they rob God, who is (pri­ma causa creans causas) the causing cause, and the ori­ginall mouer of all things. These are worse then the Deuill: for, if at first he doubts and tempts Christ, yet seeing, feeling his power and miracles, he confesseth: onely impudent Matth. 26.63 Caiaphas, saw and knew, yet tempts, Thus often, the Instrument excels the Agent; and there be Machiauels, Polititians, Atheists, haue trickes beyond the Deuill. The Deuill Iam. 2.19. beleeues and trembles, these haue neither faith nor feare. The Deuill quakes at the day of Iudgement Matth. 8.29. torment vs not before the time, these deride it: 2 Pet. 3.4. Where is the promise of his comming? Strange! euen the Father of Sinnes comes short of his Children; and that there should be Atheists on Earth, when there is none in Hell.

These Monsters are in the Wildernesse! No, they borough in Sion: if seldome such, as say, there is no God, yet frequent, that call Religion a fable; or at least, testifie no lesse of it in their liues: for, Quorum est com­mune Symbolum, facillimus est transitus: How many make that their Gospell, which they can spell into their pur­ses; and embrace no other Creed, then their Lord and Masters humour? that turne articles of pietie to parti­cles of Pollicie: and sophisticate olde singlenesse into new singularitie? If a Seminaries argument, shall be [Page 48] more gold-weightie then the best Sermon of ours, they are for Rome the next tide: any Religion, that can enrich their Coffers, shall haue their applauses: What differ these from Atheists? Le [...] 10. or that Pope, who hearing Cardinall Bembus speake of the Gospell, burst forth into this blasphemie: Baleus. Quantum nob [...]s ac nostro coetui profuerit ea de Christo fabula, [...]atis est omnibus secu­lis notae. How gainefull the fiction or tale of Christ hath beene to vs, and our Crew, the whole World may know and witnesse. All Religion is with them a Fable, or at best, fallible. They would fit Religion to their owne humors, Met. lib. 7. as Procustes dealt with his Ghests: for all that came he had but one bed: if they were shorter then his bed, [...]ee racked them out, to make them long enough: if longer, hee would cut them shorter, till they were fit. These are cruell theeues, that would rob God of himselfe.

2 The second Viall is Heresie: a dangerous water, because it soone tickles the braine, and makes the minde drunke. This Sinne robbes God of his Truth: There are many of these Theeues, though contrary a­mong themselues; whose opinions are as crosse one to another, as Sampsons Foxes, but their tailes meet, to scatter the Fire of dissention in the Church: no Lawyers wrangle more in publike; nor more louing­ly feast one another in priuate, with the gaines of their dissimulation: How bitterly the Brownists on the right hand, the Papists on the left, raile at each other; how friendly agree they, like Herod and Pilate, to afflict Christ? how in effect doe they sing both in one tune, to build vp D [...]otion with Ignorance, to wrangle with the Prince for his Supremacie?

In elder times, you had Cerinthus and Arrius rob­bing Christ of his Diuinitie: Moniche and Marcion of his Humanitie; the Nestorians, of the Vnitie of both [Page 49] natures in one Person. They are dead: oh, bury them, bury them: let their Heresies rot. Alas, how are the spi­rits of them all, by a kind of transanimation, come into the Romists? Christ is, there, robbed of his Truth of his garments, of his peace, of his life, as well as at Ierusalem; and that without shew of being his enemies; Spoliastis amici, You are my friends, yet rob me. Bones rob Christ of his adoration: stones of his Prayers: the Pope of his power. Remission of sinnes, validitie of merits, ease of paines, the Pope must giue; who would giue the world, that he had them for himselfe. Too much shall be giuen to the name of Iesus, more then he would haue; that a wicked man shall by it cast out Deuils: to whom if the Deuils reply not, as they did once to the audacious Sonnes of Sceua; Act. 19.15. Iesus we know, and Paul we know, but who are ye? yet God answeres them, Esa. 1.12. Qui [...] haec &c. Who hath required this at your hands? Too little to the nature of Iesus: Mans merits shall share with him in iustification: Penance in satisfaction: Angels and Saints in Intercession. These are subtill Theeues, that haue their bodies for a Communion, their consciences for a Masse, their voi­ces for the Prince, their hearts for the Pope, their soules for the Deuill.

3. The third Viall of this Course is Sacriledge: a wa­ter, like some winding Meander, that runnes through our corne fields, and washeth away the Tenth, Gods part. This Sinne robs God of his goods: Mal. 3.8. The sacrilegi­ous, that I spe­cially meane amongst vs, are such as with-holde those rights from the Church, that the law of the land (rightly vnderstood) alloweth her. As those that will not pre­sent without reseruation, &c Will a man rob God? yet ye haue robbed mee: but ye say, wherein haue we robbed thee? in Tithes and offrings. Oh! that none a­mong vs durst drinke of these Stollen waters! but, alas, what law can be giuen to rob Altars? If Blindasinus be a man of gifts, so iustified by the sensible Presenter, what should crosse his admission? Is not a Quare impe­dit, his speciall friend? yes; and yet not more, then a Prohibition is often a good Ministers foe. Hence now [Page 50] there is little difference betwixt seruing at the Altar, and steruing at the Altar. Ministers haue (multos lauda­tores, paucos datores,) Many praisers, few raisers; many benedictors, few benefactors.

Plead not, that they are not stollen, because conuey­ed by the Ministers consent; for the right is originally in God. Spoliastis me: You haue robbed me: me, saith the Lord. The Incumbent consenting is not robbed, God is. They zealously require a learned Ministrie, when themselues imbezzell the rewards of learning: they complaine of an ignorant, not of a beggerly Clergie. They are content, wee should stand in the Pulpit, so long as they may sit in a Tith-shocke; and seeme won­derfully affected with the oraculous voice of their Mi­nister, but the creaking noise of a Tith-Cart into their owne Barne is better Musicke. Oh, the fearefull cry of this Sinne in the eares of God against this Land! he hath sprinkled some drops of his angry Viall for it: Droughts, blastings, witherings, are but his Distringis: he destroyes all, because we will not pay some: Si do­mino decimam non dederis, ad decimam reuerteris: He doth iustly take away the nine, August. when we denie him the Tenth: Indeede I confesse, that many an Eliashib com­pacts with Tobiah, Nehe. 13.5. to steale holy things: a Cnosticke Pa­tron, a Paphian Priest: so the one haue ease, let the o­ther take benefite. Tobiah must haue the Tith-corne, the glebe land, and perhaps the very house for a Dairy, and his Cosen Eli [...]sh [...]b shall haue the tith Geese, and the Egges at Easter. Shall not the Lord visite for such wi [...]ked­nesse as this? Ier. 5.9. shall not my soule be auenged on such a nation?

Whiles the rewards of knowledge are diuerted to profane vses, God and his heauen is robbed of thou­sand thousand soules: Oh, pray we, (quid enim nisi vota supersunt?) Pray wee, with that most reuerend Bishop, That God would rather conuert; B. Babing. in Gen. cap. 47. if not, confound [Page 51] those that rob him of his goods, the Church of her right, the people of vnderstanding. But if no conte­station of God, nor protestation of men, can stint their swallowing these stolne waters, let some good Nehemiah be reuiued, to re-inforce from their felonious hands, that Gal. 6.6. holy Rent, which God hath from euery Tenant of his reserued: let the zeale of some Phinees turne a­way Gods wrath from our Israell. Decimate, quibus de­betis, et diuites fietis: Pay your tithes, to whom you should pay them, and you shall be enriched. Mal. 3.10. Bring ye all your Tithes into the Store-house, that there may be meate in mine house, and proue me now here-with, saith the Lord of Hostes, if I will not open you the windores of Heauen, and powre you out a blessing, that there shall not be roome enough to receiue it. 2 Macch. 3. Reade and ponder Heliodorus deede and doome, and quake at it. You cannot steale waters from the liuing God, but they will poison you.

4. The fourth Viall is Faction, a Water of Trouble to the drinker: this robs God of his order and peace: the Waters of Schisme are stollen waters: yet such as many a Separatist loues to drinke of: they thinke not that they rob God, whiles they steale peace from the Church. Christi tunica must be vnica: Christs Coate was without seame, his truth must be without Rent: wee must be all at one, least at all none. Let vs not pleade so hard for paritie in the Church, till wee bring Anarchie into the Common-wealth: let our dispositions be like Abra­hams: Gen. 13.8. I pray thee, let there be no strife betweene mee and thee, for we are Brethren. Let not Gods eutaxie, Order, by our friuolous scruples be brought to ataxie, Confu­sion. Let Calum's rule ouer-rule our turbulent and re­fractarie spirits: Omnia indifferentia in Ecclesiae libertate posita sunt. Instit. lib. 4. cap. 17. Sect. 43. All indifferent things are put to the disposi­tion and ordering of the Church. Oh you, whom Christ hath made Fishers of soules, fish no longer in [Page 52] troubled waters: Let vs not wrangle any more about colours, as the Constantinopolitans did once in the dayes of Iustinian, about blew and greene; till they were all neither blew nor greene, but red; the streetes swim­ming in bloud, and the Emperour himselfe endange­red. So the Factions of the B [...]anchi and Neri, about the two colours of blacke and white, cost the Duke­dome of Florence deere, euen the beautie and peace of the Countrey. What, haue wee all beene deceiued? hath God beene a stranger to vs all this while? Ioh. 14 9. Ha [...]e I beene so long time with you, and haue you not knowne mee, saith Christ to Philip? hath the Truth beene hid in cor­ners; that we must grope for it in a Sectaries budget? or are not such men rather, sicke of Donatisme? that euery Nouelist with a whirlegig in his braine, must broach new opinions, and those made Canons, nay Sanctions; as sure as if a generall Councell had confir­med them. Wretched men, that shake off the true comely habite of Religion, to bespeake them a new-fashioned suite of profession at an Humourists Shop. Oh that their sore eyes could, before they left vs, haue seene what sacrilegious breaches they haue made into Gods free-hold; robbing his Church of her peace, and waking the Spouse of Christ with their turbulent noises. Factions are stollen waters.

5. The last viall of this first Course is Profanenesse: a compounded Water, whereout no sinne is excluded: there was no poison the Deuill could thinke on left out, when he tempered this water. It robbes God of his glory. Wee are borne to honour God: it is his due; and that hee will haue, either ( ate, or dete) by thee, or vpon thee: Irreligion robbes him of this honour: Solummodo hoc [...]habet, &c. onely he hath this to helpe himselfe, that hee can make it shine in thy [...]ust confu­sion. So 2 King. 15.16. Menahem destroyed Tipsah, because they [Page 53] would not open vnto him: but these will open to Christ knocking, if hee will be content:

If CHRIST will dwell with Bel [...]all, and share part of the Conscience with wickednesse, let him come, and welcome: but hee scornes to be an Inmate, and let Sathan be Lord of the house: he that ac [...]epted a stable for his presence-chamber in his humilitie, doth iustly disdaine such abode now in his glory: though the walls be but Clay, if the furniture be good, Humi­litie and Repentance; and the cheere answerable, Faith and Charitie, Reuel. 3.20. hee will enter in and Feast. But as his Wombe was, wherein borne; and his Tombe, where­in buried; so must his Temple be now glorified. Hee was conceaued in a wombe, where none else was conceaued; receaued into a Tombe where none else was interred: so hee will temple himselfe in a heart, where no affected sinne shall be his equall. The profane among the Heathen were thrust from their sa­crificiall solemnities.

But now, our profane saue that labour; they thrust from themselues all pious rites: they sing not with the [Page 54] Church, a Cant 3.4. Tenebo te Domine, I will holde thee fast, oh Lord; but with Simeon, a Nunc dimittis, though with another spirit: they are glad to be gone. CHRIST is as welcome to them as C [...]sars Taxers to the Iewes, or the Beadle to the Brothel-house: so the Matt [...]. [...].34. Gergesites tell him to his face: Sir, to be plaine with you, you are no guest for vs: our secure liues, and your seuere Lawes will neuer cotten.

Men liue without considering themselues: vnde, vbi, quomodo, quo. Whence they are: where they are: how they do: whither they go: that all these mathema­ticall lines haue Earth for their Center. Whence are wee? from Earth. Where are wee? on Earth. How liue wee? vnworthy of Earth, or any blessing vpon it. Wither goe wee? to Earth. Terram terra tegat: Earth to Earth. Wee are composed of foure Elements, and they striue in vs for Masterie; but the lowest gets the better▪ and there is no rest till Earth haue the pre­dominance. These men liue, as if there was neither Earth to deuoure their bodies, nor gulfe lower then Earth to swallow their soules.

This is profanenesse: The world is ranke & manured with sinne: Atheisme growes vp as a Tree, Errour and Ignorance are the Leaues, Profanenesse and Rebellion the Fruit, and the end is the Matth. 3.10. Axe and the Fire. Their best is verball Deuotion, actuall Abomination. Diu [...] ­dunt opera a fide, & vtrum (que) perimitur. They seperate workes from faith: they diuide the childe and kill it. Workes are dead without Faith: and Faith is not aliue without Workes. They take away that visible distinction betwixt Christians and Infidels, whiles they liue not as honest men. Oh, that I could cut this point short, and yet keepe my discourse but some­what euen with the subiect: but the world drinkes too greedily of these profane waters, which rob God of [Page 55] his glory. Most men are no longer Tenants to the Deuill, and retailours of his Wares, but proprietaries; (peruerted and peruerse persons) they striue to be as deepe sharers as himselfe. Machiauell will no longer worke Iourney-worke with the Deuill, hee will now cut out the garment of damnation himselfe. The Vices of these men are so monstrous, that they no lesse benumme in all good men the tendernesse of af­fection, then in themselues the sense of all humani­tie. Vox faucibus haeret. It is a shame to vtter, an amaze­ment to heare, yet they blush not to commit such execrable impieties. Impudence is onely in fashion, and there is no forehead held so gracefull, as that the Prophet cals gracelesse, an Ier. 3.3. Harlots forehead, that can­not blush. Swearing swaggers out admonition: drun­kennes drinkes downe sorrow and penitence: Vsurie floutes at Hell.

It was Epitaph'd on Pope Alexanders Tombe, Iacet hîc & scelus & vitium. Here lies wickednesse it selfe: it could not bee so buried vp. Hee was vile enough. Thais Alexandri filia, sponsa, nurus. Lucrece was his Daughter, his Whore, his Sonnes Wife: Horrid! that Viper went not to Hell issue-lesse. What is this but In­fidelitie and Atheisme, though not in Antecedente, yet in Consequente: if not verball, yet reall: vnder the 2 Tim. 3.5. Guid. Carthus. forme of Godlinesse, an implicite renegation of the power? Multi adorant Crucem exterius, qui crucem spiri­tualem per contemptam conculcant. Many superstitiously adore the Crucifixe, that Phil. 3.18. are enemies to the Crosse of Christ, and Heb. 10.29. tread his holy Blood vnder their scornefull feet: Nay, they are not wanting that bragge with Pherecides, that they haue as much prosperitie, Aelian. Var. hist. lib. 4. though they neuer sacrifice, as they that offer whole Heca­tombes. They will bee wicked, if it bee for no­thing else, to scape the rod of affliction. Iob 21. They make [Page 56] sport with the Booke of GOD, as Daphias with the Delphicke Oracle; Cic. de Fate. who enquired of it, whither hee should finde the Horse he had lost, when indeed hee had none: the Oracle answered, inuenturum quidem, sed vt eo turbatus periret; that he should finde a horse, but his death withall. Home he is comming, ioyfull that hee had deluded the Oracle; but by the way he fell into the hands of the wronged King Attalus, and was by his command throwne headlong from a Rock, called the Horse, and so perished: as fabulous as you may thinke i [...], the Morall of it will fall heauy on the deriders of God.

These are the sinnes, that immediately robbe God, fitly called by our whorish Sorceresse, Stollen waters; which shall neuer be carried away without account. The second sort of Stollen waters are those sinnes, which mediately rob God, immediately our Brethren; depriuing them of some comfort or right, which the inuiolable Law of God, hath interrested them to: for what the Law of God, of Nature, of Nations, hath made ours, cannot bee extorted from vs, without Stealth; and may bee (euen in most strict tearmes) called Stollen waters.

1. Here (fitly) Irreuerence is serued in first: a wa­ter of Stealth, that robbes man of that right of honour, wherewith God hath inuested him. Euen Gen. 21. Abime­lech, a King, a Gentle King, reuerenced Abraham: euen stately Mark. 6. Herod poore Iohn Baptist. Yes, let reue­rence be giuen to Superioritie, if it be built on the ba­ses of worthinesse, and to Age, if it be Prou. 16.31. found in the waies of righteousnesse: Indeed, it should bee so, that Seniores annis, should be Saniores animis, and praefectus perfectus; that eminencie of place and of vertue should concurre, that Greatnesse and Goodnesse should dwel together: but the conscience of reuerence is fetch [...] [Page 57] from Rom. 13.5. Gods precept, not mans dignitie; and there­fore the omission is a robberie: the neglect of honour to whom it belongs, is a Stollen water. Prou 30.17. The eye that mocketh at his Father, and despiseth to obey his Mother, (doth he thinke them worthy, or not) the Rauens of the Valley shall picke it out, and the yong Eagles eat it. But, alas, these are those vnreuerent dayes, where (infoelix lolium, & steriles dominantur auenae) [...]nuectiues, railings, ca­lumnies, libels, grow vp among sober and wholesome admonitions: the same ground produceth both Hearbes and Weedes, and so nourisheth both Sheepe and Serpents. ‘Terra salutiferas herbas, eademque nocentes nutrit, & vrticae proxima saepe Rosa est. Ouid. de rem. amor. lib. 1.’ The Nettle growes vp with the Rose, and the Lambe must graze in the Wolfes company. These are like fu­rious Beasts, that ranging for their pray, and being hampered in the snares, when they cannot breake loose to forrage, they lie downe and roare.

From this foule neast haue fluttered abroad all those clamorous Bils, slanderous Libels, malicious In­uectiues, seditious Pamphlets; whence not onely good names haue beene traduced, but good things abused. Selfe-conceit blowes them vp with ventositie; and if o­thers thinke not as well of them, as they of themselues, strait like Porcupines, they shoot their quils, or like Cut­tels vomite out Inke to trouble the waters. That impu­dent and insolent claime is made ordinarie in these dayes: Psal. 12.4. With our tongue we will preuaile; for our lips are our owne. When the Eagle in the Ayre, Panther in the Desart, Dragon in the deepe, Leuiathan in the Ocean, are tamed; yet the Iam. 3.8. Tongue can no man tame; it is an vn­ruly euill, full of deadly poison. It is fiered, Vers. 6. and with no [Page 58] weaker Fire then Hels. Their hearts are Ouens, heated with malice, and their tongues burning peeles; they are neuer drawne, but there is a batch for the Deuill. These are not only the Geese in the Capitall, to gaggle at Statesmen in the Common-wealth; but Foxes also about the Temple, that, if they bee seene stealing the Grapes, fall a biting their descryers by the shinnes. Because the Church hath not heretofore giuen some the Keyes of her Treasure, nor called for them when Bishoprickes and promotions were a dealing, they will indite her of incontinencie with Rome, (miserable sonnes, to slaunder their Mother with adulterie.) What they would and can not doe themselues, they blame in others, with Corah, Numb. 16.3. Yee take too much vpon, ye sonnes of Leui. Libels are stollen waters.

2. Murder vsurpes the second roome; a red Water, that robbes man of his life: whither they be Popish commissions to cut throates, for the Whore of Babilon can drinke nothing but blood; or the monstrous illu­minations of the Anabaptists, deriuing reuelation from the spirit of horrid murder; that the brother should cut off the brothers head, by a command from Hea­uen, the Father & Mother standing by: Luther cals this a grosse Deuill: Est haec rudis cacodam [...]nis techna. Luth. or the sudden quarrels of our age, where euidences of pusillanimitie▪ or (at best) incon­siderate furie, are produced as arguments of Valour: A crosse word is ground enough for a challenge: and what issue hath streamed from these Duells, who can thinke and not quake? Psal. 106.38. The Land is desiled with blood; not shed by an alien hand, God hath beene content, (talem nobis auertere pestem) to free vs from that plague: but ciuill, vnciuill broiles. We fall out for feathers; some lie dead in the Chanell, whiles they stood too much for the wall: others sacrifice their hearts blood for the loue of an Harlot: Not to pledge a health, is [Page 59] cause enough to loose health and life too. Oh, who shall wash our Land from these aspersions of blood? Murder is but Mans-slaughter, and Mans-slaughter no more then dog-slaughter. Parce ciuium sanguini, should be our condition of life, as it is a sanction of nature, (to spare the blood of Citizens, connaturall, collateral, connationall with our selues:) but now it is not spared (sanguini vel ciuium vel sanctorum) to spill the blood of either Citizens or Saints: yet precious in the sight of the Lord is the blood of his Saints, when the blood of his enemies shall not be impunely shed.

There is not a drop of blood thus spilt vpon the earth, but swels like an Ocean; and nothing can drie it vp, till it be reuenged. The most excellent of Gods creatures on earth, the beautie, the extract, the Microcosmos est Homo. ab­stract, or abridgement of the world, the glory of the workeman, the confluence of all honour that mortal­litie can afford, and (what is aboue all the rest) the Image of the almightie God, with paine borne, with ex­pence nurtured, must fall in a moment: and by whom? one sonne of Adam by another: the prouerbe is exiled, homo homini Deus, man is a God to man: nay, it is rare, saith the Philosopher, to finde a man to man: for want of vsing reason how many are beasts; and for not vsing it well, how many Deuils? Heare the Law, ye lawlesse broode of Cain, that slay a man in your anger: Blood for blood. You thinke to scape with a Pardon, but there is no pardon of Earth can ease the bleeding conscience. Let none kill Cain, that so euery day kils himselfe. As in that great plague on Egipt, Exod 7.19. all the waters in their Ri­uers, Streames, Ponds, Pooles, Vessels were changed into blood, so shall it be in the conscience of the Murderer: his eyes shall behold no other colour but red, as if the ayre were of a sanguine dye: his visions in the night shall bee all blood; [Page 60] his dreames sprinkling blood on his face; all his thoughts shall flow with blood: If any Dauid scapes the wounds of mans sword to his body, or Gods to his soule, let him thanke the blood of the crucified IESVS, whose wounds must intercede for his, and procure a pardon. This is that Blood, which doth [...], Heb. 12.24. speake better things, and stint the ceaselesse cry of the blood of Abell: but all this to none, but those that bleed in soule for those sinnes.

Purge the Land of this blood, ye Magistrates: Mumb. 35.33 For the Land cannot be cleansed of the blood that is shed therein, but by the blood of them that shed it.

Purge it then, lest God in reuenge make his arrowes dr [...]nke with blood. Feare not to finde them, ye Iurors, lest whiles you sau [...] a Murtherer, you expose, obiect, hazard your owne throates to his Sword. Heare this also, ye Phisitians, thinke it is the life of Man is que­stioned: the Epigram comes here to my minde:

Sell not insufficient drugs; nor pitch so high a price on your Ignorance. Let it not be true of you, that pessimus morbus est Medicus, the worst disease is the Phi­sitian. Adrian. That Emperour found it true, by a mortall ex­perience, that Turba medicorum interfecit Regem; Phy­sitians killed him. Blood is pretious, let it be preserued.

[Page 61]3. Adulterie knowes her place: a filthy water, yet in speciall account at this Feast. It may well be called a stollen water; for it robs man of that comfort which the sacred hand of heauen hath knit to him; vnrauels the bottome of that ioy which God hath wound vp for him; subornes a spurious seede to inherite his Lands; dampes his liuelihood, sets palenesse on his cheeke, and impastures griefe in his heart. It is that speciall instance of wickednesse, whereby Solomon here expresseth all the rest. The whorish woman calls the pleasures of a forbidden bed, stollen waters. Woe is to him, that is robbed, I meane, the bitter woe of a tem­porall discontent; which is an inseparable consequent of Christian affection wronged: but more woe to the Robber; who, besides the corporall strokes of Heauens angry hand in this life, shall feele the fearefull addition of an eternall woe in hell. Heb . 13.4. Ier. 23.10. Whore-mongers and adulte­rers God will iudge. If a present punishment be suspen­ded, the future shall neuer be dispended with. Our fir­mament hangs too full of these falling Starres; corrupt Meteors, wandring Planets, that onely glimmer in the night, when the Sunne of vigilancie is set. This cursed weede begins to grow almost as ranke in England, as in Italy: onely no Authoritie giues toleration to it: they are heere, Aquae surreptitiae, waters of stealth; but there, Inuitant adaperta viros malè limina spurcos. The open dores inuite their entrance, whiles the law doth not onely winke but warrant. There is no hope to keepe out Venus, when Drunkennesse her Gentleman-Vsher, Alea, vina Venus, &c. and Dice her olde company-keeper are let in. Many Nightingales haue sung sad lamentations, woe and ruine against these rapes and whoredomes; but the vn­cleane Sparrowes, cherping the voice of Lust on the house-tops, are suffered to haue nests in the roofe, when the good Nightingale is driuen to the Woods.

[Page 62]There are not wanting, by report, (and those no beggars) that iustifie this, and cleare it from sinne by arguments: strong wits, and those sublimed: the wit­tier, the wickeder. I will giue them a double answere, which no distinction shall euade. God hath charged, Thou shalt not commit Adulterie: Hazard thy selfe to dispute against and eneruate Gods Prohibition, and try, if the second confute thee not; the blacke poison of thy owne conscience; which is set 1 Cor. 7.9. on fire by Lust heere, and though it haue the fire of Hell added to it shall neuer be wasted. The Deuill was modest when he came to Eue, with, praecepitne Deus, &c, Hath God charged you not to eate, Gen. 3.1. &c? now bluntly, Non praecepit Deus: God hath not concluded Adulterie a sinne. Inaudita oracula fundit. Impudence in the highest degree, to giue God the lye; and except against the absolutenesse of his precept.

I intended breuitie in the broaching these stollen wa­ters; the matter forceth mee to prolixitie against my will. Lust hath many friends in these dayes; many Pro­moters, whereby shee insinuates her selfe to the world. Among all, those in print doe most mischiefe. Libri Sybaritici, as the same sinne-guilty Martiall calls them; Bookes of Epicurisme and Sensuality. Ouids amatories haue bright and trite couers, when the booke of God lyes in a dustie corner. The Deuill playes with vs, as Hippome­nes with Atalanta, M [...]a [...]. 10. seeing vs earnest in our race to Hea­uen, throwes vs heere and there a golden Ball, an idle Pamphlet. If Cleanthes open his Shop, hee shall haue Customers: Many a Traueller there sets downe his staffe; though hee pulls off his eyes with Ouids dole: Cur aliquid vidi, Tri [...]t. 2. cur n [...]xia lumina feci? Why haue I so couetously beheld these vanities? Paucis de Philosophià gust [...]ndum, Gell. lib. 3. was the olde charge: let few drinke at the fountaine of Philosophy: but we are drunk with that, [Page 63] all Philosophy condemned. The Stationer dares hard­ly venture such cost on a good Sermon, as for an Idle Play: it will not sell so well: wicked dayes the whiles. Oh that they were all condemned to an Ephesian fire; Act. 19. that we might say, as Alcibiades of that Athenian heape of burning scrowles, Nunquam vidi ignem clariorem: We neuer saw a clearer fire.

4. Theeuerie needes no more then the name, to proue it a Water of Stealth: This robbes man of his goods; those temporall things, whereof God hath made him a proprietarie: A sinne which Vsurers and Money-mongers doe bitterly raile at: They that are of no religion, yet plead religion hard against Theeues: They can lay the law to them, that haue no consci­ence themselues▪ They rob a Countrey, yet thinke themselues honest men; and would hang a poore pet­tie robber for fortie pence. Let him answere them in the Satyre.

As no theft can scape condemnation, so yet di [...]fe­rent degrees shall be punished with di [...]ferent torments. Extortion, vsury, fraud, iniustice, are not lesse thefts, be­cause lesse manifest. Antiochus could make a black horse which he had stollen, seeme white, and a white blacke; so these Theeues haue trickes to make euill good, and good euill: especially tacente lege, Esa. 5.20. so long as the law holds her peace. But as the other escape not the Gallowes, so one day, Dabit Deus his qu [...] (que) funem; God will giue these also condigne punishment. They say, that the dung of the Blacke-bird falling on the Oake, turnes into slime; of that slime is made Birdlime; of that Birdlime is the Birde her-selfe snared. So these graund Theeues twine a cord of three strings, Iniurie, Vsurie, Fraud; [Page 64] Couetousnesse twists them into a rope, the Deuil makes the noose, a [...]d of this cord they are strangled: A three­fold Cable is not easily broken. Whiles they steale from o­thers the interest, they rob themselues of the principall, their soules. They please the world with their baites, ready money, but there is a hooke vnder the baite.

I haue reade of an Athenian, such another Fisher; that he had in an apparition a net giuen him, Aen. Sylu. to catch whole Cities in; but for all that, hee died a beggar: These Theeues haue such nets to catch whole Townes, Commons, Churches, Steeples and all, but in the end the net breakes, and the Fisher topples into the deepe, whence he neuer comes out againe: for these Swine so roote into the earth, till they eate themselues into hell.

I do not spare with conniuence the Iunior Theeues, because I bring their Fathers to the barre first. He that shall with a violent or subtill hand, Lyon-like or Foxe-like, take away that, which God hath made mine; en­dangers at once his body to the worlds, his soule to heauens sword of Iustice: and shall passe from a tem­porall Barre, to the Tribunall Iudgement of Christ. Let not misconstruction heare me: there are more of these, dye honest men, then of Vsu [...]ers: for one Vsurers re­pentance, I will produce you tenne executed Theeues. Onely here it is, the great The [...]ues agree one with ano­ther; Claw me, and I will claw thee: Winke at mine, and I will not see thy faults: They tune like Bells, and want but hanging. For these Theeues, I might indeede be silent and spare my breath, to the conuersion of more hopefull sinners: but we must free our conscien­ces from the guiltinesse of not reprouing; least they [Page 65] curse vs on their Death-beds, as that Vsurer made his will; wherein hee bequeathed his soule to the Deuill for extorting, his Wife for inducing, his Deacon for in­during, or not reprouing. Though euery Vsurer makes account to walke to hell, (yet since both hell and heauen be equally set to his choyse, why should he chuse the worst way?) let not his Minister, for si­lence, beare him company.

Well; the Thiefe knowes his doome, a double ba­nishment, out of the Territories of earth, out of the confines of heauen: Ephes. 4.28. therefore let him that hath stollen steale no more? Repentance shall bee sure of mercie. And let not the great Thiefe thinke to scape; as hee is a Gallimaufrey of all sinnes, so he shall haue a Rendeuous of all punishments. His house is the Deuils Tauerne; the guests haue sweet wine, but a sharpe reckoning. The Deuils Fence-schoole, as the stabbings, woundings, hackings, rackings which torture the Common-wealth, are there experimentally taught. The Deuils Brothell-house, where the Vsurer is the Bawde, and his money's the Harlots: (onely they differ from Harlots in their pregnancie and teeming, for they lay like Pi­geons euery moneth:) marry because the Deuill is Land-lord, his rent eates out all their gaines.

5. Slaunder is a water in great request: euery guest of the Deuill is continually sipping of this Viall. It robs man of his good name, which is aboue all riches ▪ Prou. 22.1. There be some thinke to scape this censure: though they speake euils of others, yet true euils: but Gen. 9.22 25. Cham is cursed for declaring his Fathers nakednesse, though true. These are like vultures, ad male olentia feruntur; They passe ouer M [...]dowes and flowers to fall vpon carions: like Flyes, they leape ouer all a mans good parts and vertues, to light vpon his sores. If Noah had not been once drunke, Cham had lost his sport. There [Page 66] are many of these 1 Sam. 23.19. Ziphims, that to currie fauour with Saul, betray Dauid: but in my opinion, 1 S [...]. 22.9. Doegs truth was worse then Iosh. [...].5. Rahabs lye. A mans good name is deere. Pleri (que) famam, qui non conscientiam verentur. Ma­nie stand vpon their credite, that neglect their consci­ence. I [...]ro. Vilium est hominum alios viles facere, et qui suo me­rito placere non possunt, placere velle aliorum comparatione. It is the part of vile men to vilefie others, and to climbe vp to immerited praise, by the staires of anothers dis­grace. This is no new dish at some Nouelists table; to make a mans discredite, as sawce to their meate: they will tosse you the maligned's reputation, with the rackets of reproach from one to another, and neuer bandie it away, till they haue supped. If they want matter, Iealousie is fewell enough: it is crime enough for a Formalist, (so they terme him) that hee is but sus­pected guilty. But the Matrone of the Cloyster would neuer haue sought the Nunne in the Vault, if shee had not beene there her selfe. It was Publius Claudius his best pollicie, least Cicero should accuse him iustly of Sacriledge, to step in first and tell the Senate, that Tullie profaned all religion in his house Thus he that hath most corrupt lungs, soonest complaines of the vnsa­uourie breath of others.

The Calumniatour is a wretched Thiefe, and robs man of the best thing he hath: if it be a true Maxime, that the efficacie of the Agent is in the apt disposition of the Patient; whiles thou depriuest man of his cre­dit, thou takest from him all power to doe good. The slanderer wounds three at one blow; Vno ictu, vno nictu. 1. The receiuer, in poisoning his heart with an vncharitable conceite. 2. The reputation of the slan­dered: for a mans name is like a glasse, if it bee once crack'd, it is soone broken: euery Brier is readie to snatch at the torne garment. 3. The worst blow lights [Page 67] on his owne soule: for the Arrow will rebound: Male­dixit sibi. The slandered scapes best: Psal. 37.6. For God shall bring forth his righteousnesse as the light, &c.

These are those Hogges in a Garden, which roote vp the flowers of a mans good parts. But if there were no receiuer, there would be no Thiefe: men would not so burden themselues with the coales of contumely, if they had no where to vnloade them. It were well for Mephibosheth, that Ziba dwelt a good way from Court. If Saul were deafe, or Doeg dumbe; no matter which: for these are two Whelpes of that Littour, that must goe to hell: one hath the Deuill in his eares, the other in his tongue. It is a good generall rule of Saint Ber­nard to gouerne our tongues by. Ber. Sint verba tua ra­ra, vera, ponderosa: rara, contra multiloquium; vera, contra falsiloquium; ponderosa, contra vaniloquium. Let thy words bee few, true, substantiall: many words, false words, vaine words, become not a Christians lips. Inuectiues against other men are euer euill, but then worse, when they be false▪ a man may sinne, euen in speaking the truth, when iust circumstances forbid it; but hee cannot but sinne in lying; and there is no cir­cumstance can cleare him. Cor linguae foederat naturae sanctio, veluti in quodam certo connubio: ergo cum dissonent cor et locutio, sermo concipitur in adulterio. Nature hath knit the heart and the tongue together in the bands of marriage; that which the tongue brings forth, without (or contrary to) the heart, is the birth of adul­terie. Speake then the truth from thy heart, but wrong not thy brother with a needlesse truth. Thus Calum­nies are stollen waters! Beware then you Diaboli, accusers of your Brethren, Dogges with arrowes in your thighes, that are troubled with sore mouthes, and Cankers in your teeth, you drinke stollen waters, and minister them to others also; both Physitian & Patient shall die for it.

[Page 68]6. The last Viall of this Course is Flatterie, a water taken out of Narcissus Well; whereof, when great men drinke plent [...]fully, they grow madde in their owne ad­miration: and when Selfe-loue hath once befool'd the braines, the Deuill himselfe would not wish the traine of consequent sinnes longer. This is a terrible en­chantment, that robs men with delight: that counts simplicity a silly thing, and will sweare to a falshood to please a Foelix. This man out-runnes the Deuill: he is the Father of lyes, yet we neuer read, that he swore to a lye: for he that sweares, acknowledgeth the Being that he sweares by, greater then himselfe; which the Deuill scornes to doe. The Flatterer in auouching a lye, and swearing to it, hath a tricke beyond the Deuill. The superlatiue titles of these men, cause others to o­uer-value themselues. Pride deriues her encourage­ment from the Flatterers artificiall commendations. Thou art farre in debt, and fearest arrests; hee that should come and tell thee, thou art rich, able to pur­chase, swimmest in a full and flowing streame, thou giuest no credite to him, though hee would giue too much credite to thee. Thy soules state is more beg­garly, broken, bankerout of grace, and runne in arre­rages with God, yet the Flatterer praiseth the riches of thy vertues, Reu. 3.17. and thou beleeuest him. It is a fearefull and fanaticall blindnesse for a man to carie his eyes in a boxe, like Plutarches lamiae, and onely looke into himselfe by the eyes of his Parasites: as if he desired to reade the Catalogue of his owne good parts, through the spectacles of Flatterie; which makes the least letter of a great shew, and sometimes a Cipher to be mista­ken for a figure. The Sycophants language is a false glasse, and represents thy conscience white, when thou mayst change beautie with the Moore; and loose not by the bargaine. Let Herode be as hollow as a kexe, and [Page 69] as light as Ayre, yet weighed in his Parasites ballance, hee shall poyse with solid Vertue, nay, with God him­selfe.

Oh, for some golden Statute against these Aristopha­nes Fawners, and Herodian Picke-thankes, that cry, [...], and Vox Dei, like the Churchwardens Bils, Om­nia bene, euery thing is as it should be, when all the foun­dations of the earth are out of course. These Italianate Apes, and French Parrats, that can spinne themselues silken sutes (ex assentando) on the voluble wheeles of their pleasing tongues. Oh that wee could thinke, when these beasts play and skippe aboue their wont, that there is some tempest a comming. The Flatterer is a delightfull Coosenage, smooth periurie, rumours friend, Consciences aduersarie, Honesties murderer. Hee allures to Vice vnken'd; colours Vice perpetra­ted: the horriblest sinne is but an errour in his ver­dict. He can Iam. 3. Blesse and Curse with one mouth; Laugh and Cry with one looke; Luk [...] 22.48. Kisse and Betray wirh one signe. Bion compares him to a Beast: Plato to a Witch; all to a Theefe; some to a Deuill. August. in Psal. 66. Plus nocet lingua adu­latoris, quàm manus persecutorie. There is no Foe to the Flatterer. The Gramarians fitly: Mobile cum fixo: like the Adiectiue, he varies case and gender with his Sub­stantiue. A Cameleon! tet [...]git quoscun (que) colores, Metam. to all colours; except Red and White, saith Plinie: Red sig­nifying Modestie, White Innocencie. ‘Natio comaeda est: rides? Iuuen Sat. 3. maiore cachinno concutitur, &c.’ If thou sayest, it is hote, hee wipes his forehead: if colde, he quakes of an Ague. As in the Delphicke Ora­cle, Pythias did neuer prophecie, but when shee was set on a Treuit, and the winde blew intelligence into her: [Page 70] so this Deuils prophet is dumbe, till you set him on the Tripode of Ease, Credit, Gaine, and stroke him on the head like a Spaniell, and then hee will licke your hand, and fill your eares with the Oracles of Hell. Hee is sibi natus, multis notus, omnibus nocuus: Mundi nothus, Inferni nixus. Hee is borne to himselfe, knowne to ma­ny, hurtfull to all: the worlds Bastard, Hels true-borne Childe. Patitur dum potitur. Hee suffers much, that he may put vp somewhat, when hee speakes of the absent, hee knowes no case but the accusatiue: loues none (from his Patron) but the datiue. Hi [...] laudes numerat, dum ille laudes munerat. Hee will multiply thy praises, if thou wilt diuide to him thy goods. There is a monstrous fable in the Alcoran, Alcor. lib. 4. that the Earth is placed vpon the sharpe end of an Oxes horne; the weakenesse whereof is the cause of Earthquakes: but hee that fixeth his estate on [...] Flatterers sharpe tongue, will put an Earthquake into it, and soone runne to ruine. Our Chronicles report of Canutus, that when his Flatterers stiled him Ruler of Sea and Land, he com­maunded his chaire of Estate to bee brought to the Sea-side: and when the waues beat on him, he cryed, I commaund you to returne: the sturde waters, (scorne­full of such a controll, as the Deuils were of the sons of Sceua, Acts 19.15. Iesus wee know, but who are yee? God wee know, calming floods, quieting the windes, but who art thou?) beat on him more furiously: then, loe saith Canutus, what a goodly God I am; and behold my com­maund▪ conuincing his flatterers. Oh that some strong West-winde would ridde our Land of these Exod. 10.19. Locusts.

The last sort of Vials serued in at this Course, are Stollen waters, which immediately robbe our selues. The Deuill findes vs cheare at our owne cost, and with cates stollen from our owne possessions, hee [Page 71] makes vs a bounteous feast. Truth is, euery Cup of sinne wee drinke of, is a water, that (at least indirectly) robs our selues: neither can wee feede on Atheisme, Heresie, Sacriledge, Murder, Adulterie; but we rifle our soules of grace, our Consciences of peace: for the Deuils Banket neuer makes a man the fatter for his fee­ding: the guests, the more they eate, the more leane and meager they looke: their strength goes away with their repast, as if they fed on nothing but Sauce; and all their sweet delicates in taste were but fretting in digestion; (like Vinegar, Oliues, or Pulse) neither doth batten & cheerish, because it wants a blessing vn­to it. Onely it gets them a stomach: the more hartily they feed on sinne, the greater appetite they haue to it. Though custome of sinne hath brought them past fee­ling, [...]phes. 4.19. and they haue long since made a deed of gift of them­selues into the hands of licentiousnesse, yet behold in them still an eager prosecution of sinne, euen with greedinesse. Though mischiefe was the last thing they did when they went to bed; Micah. 2. [...]. nay the onely action of their bed, yet they rise earely, so soone as the morning is light to practise it. They may be sicke of sins incurable surfet, yet feele themselues hungry still; that the Cup of their wickednesse may be filled to the brim; and so receiue a portion and proportion of torment accordingly. Thus as the gyrouagi equi, molam trahentes, multùm ambulant, parùm promouent; the Mil-turning-horse, coniured into his Circle, moues much, but remoues little: or as the Poet of Ixion. Voluitur Ixion, qui se sequitur (que) fugit (que): So, the more these guests eat, the more vnsatisfied they rise vp: Ye shall eat, and not be satisfied: ye shall drinke, Micah. 6.14. Hagge. 1.6. & not be [...]illed; as he, that dreameth of good cheare, but awakes with an hungry soule. All the delights of sinne put not the least drop of good blood into the vaines, nor blesse the heart with the smallest addition of content. [Page 72] They browse like Beastes on these sweet boughes, but they looke thinne after it, as if they had deuoured their owne bowels.

1. The first Viall of this nature is Pride: a stollen water indeed, but deriued from thine owne Fountaine. It may strike God, offend thy Brother, but it doth im­mediately robbe thy selfe. The decoration of the body is the deuoration of the substance: the backe weares the siluer, that would doe better in the Purse. Armenta vertuntur in ornamenta: the grounds are vn­stocked, Gen. 3.21. to make the backe glister. Adam and Eue had Coates of Beasts skinnes; but now many beastes, flesh, skinnes and all, will scarce furnish a prodigall younger sonne of Adam with a sute. And, as many sell their tame beasts in the Countrie, to enrich their wilde Harlots. beasts in the Citie; so you haue others, that to reuell at a Christmas, will rauell out their Patrimonies. Pride and good husbandrie are neither Kith nor Kin: but Iaball and Iuball are brethren: Iaball, that dwelt in Tents, Gen. 4.20▪ 21. and tended the Heards, had Iuball to his bro­ther, who was the father of Musicke: to shew, that Iaball and Iuball, frugalitie and Musicke, good Hus­bandry and Content are brothers, and dwell together. But Pride and Opulencie may kisse in the Morning, as a married couple; but will be diuorced before Sun-set. They whose Fathers could sit and tell their Michael-masse-hundreths, haue brought December on their estates, by wearing May on their backes all the yeere.

This is the plague and clogge of the Fashion, that it is neuer vnhamperd of Debets. Pride begins with Habeo, ends with Debeo; and sometimes makes good euery sillable gradatim. Debeo, I owe more then I am worth. Beo, I blesse my creditors; or rather, blesse my selfe from my Creditors. Eo, I betake me to my heeles. Thus England was honoured with them whiles they [Page 73] were Gallants, Germany or Rome must take them, and keepe them being beggars. Oh that men would breake their fasts with frugalitie, that they might neuer suppe vvith want. What folly is it to begin with Plaudite, Who doth not marke my brauerie? and end with Plangite, Good Passenger a Penny. Oh that they could from the high promontorie of their rich estates foresee how neere Pride and Riot dwell to the Spittle-house! not that but God alloweth both Gen. 3 21. garments for necessitie, and Esther 6.11. ornaments for comlinesse, according to thy degree: but such must not weare Silkes, that are not able to buy Cloath. Chrys. Many women are ( propter venus [...]atem in­uenustae, saith Chrysostome,) so fine, that they are the worse againe. Fashions farre fetcht, and deere bought, fill the eye with content, but emptie the purse. Christs reproofe to the Iewes may fitly be turned on vs: Luke 11.47. Why doe ye kill the Prophets, and build vp their Tombes? Why doe yee kill your soules with sinnes, and garnish your bodies with braueries? the Maid is finer then the Mi­stresse, which Saint Ierome saith, Ier. would make a man laugh, a Christian weepe to see. Hagar is tricked vp, and Sara put into rags: the soule goes euery day in her worky-day clothes, vnhighted with graces, whiles the body keepes perpetual holy day in gainesse. The house of Saul is set vp, the Flesh is graced: the house of Dauid is persecuted and kept downe, the Spirit is neg­lected.

I know, that Pride is neuer without her owne paine, though shee will not feele it: be her garments what they will, yet she will neuer be too hot, nor too colde. There is no time to pray, read, heare, meditate; all goes away in trimming. There is so much rigging a­bout the Ship, that as Ouid wittily, pars minima est ipsa puella sui: A woman for the most part is the least part of her selfe. Faemina culta nimis, faemina casta minus: Sphy. too [Page 74] gawdie brauerie, argues too slender chastitie. Esa. 61.10. The garment of saluation is slighted: and the Reuel. 7 9. long white robe of glory scorned: the Rom. 13.14. Lord Iesus Christ, a garment not the vvorse, but the better for vvearing, is throwne by; and the ridiculous Psal 73.6. chaine of Pride, is put on: but ornamentum est, quod ornat; ornat, quod honestiorem facit: That alone doth beautifie, vvhich doth beatifie, or make the soule happie: no ornament doth so grace vs, as that vvee are gratious. Thus the substance is emp­tied for a shew; and many robbe themselues of all they haue, to put a good suite on their backes.

2. The next Cup of these stollen waters is Epicurisme: a water, which whiles we sup of, vve sucke our selues. A sinne, that vvhiles men commit it, it commits them, either to the high-way or the Hedges: and from thence either by a Writ, or a Warrant, an Arrest, or a Mittimus, Prou 30.8. to the prison. Solomon saith, Hee shall not be rich. The Gut is a Gulfe, that vvill easily swallow all his commings in. Meat should be (as wise Agur prai­ed) food conuenient for thee, or as the Hebrew phrase is, the food of thy allowance. This dish, is to feed on all di­shes, that may pleas [...] the appetite, or rather may de­light surfet; for appetite dares not lodge in an Epicures house. This Sinne is instar omnium; like the Feast it selfe: saue, that the Glutton feedes on Gods good [...]reatures corporally; but on Sathans mysticall boord is set nothing but what is originally euill, and abso­lutely banefull. So that here, Gluttony that feeds on all Dishes, is but a priuate Dish it selfe; and though per­haps for the extent and largenesse it takes vp the grea­ter roome, yet for the number it is but one.

Phil. 3.19.It is most rancke Idolatrie, sayes Paul; and so neere to Atheisme, vvith a no-God: that it makes a carnall God. Ierom. In mea pa [...]ria Deus venter: as profound, and profane, as the Babilonians sacrifice: they to their [Page 75] Bell, these to their Belly. Perhaps, you will say, they are more kinde to themselues: not a whit; for they vvrappe vp death in their full morsels, and swal­low it as Pilles in the Pappe of delicatie. They ouerthrow nature, vvith that should preserue it, as the Earth, that is too rancke, marres the Corne. They make short vvorke vvith their estates, and not long vvith their liues; as if they knew that if they liued long, they must bee beggars: therefore at once they make haste to spend their liuings, and ende their liues. Full Suppers, midde-night Re­uels, Morning Iunkets, giue them no time to blow, but adde new to their indigested surfets. They are the Deuils crammed Fowles, like Aesops Henne, too fat to lay; to produce the fruites of any goodnesse. They doe not (dispensare, but dissipare bona Domini) wisely dispence, but blindely scatter the gifts of GOD. They pray not so much for daily Bread, as for daintie Bread; and thinke God wrongs them, if they may not ( Diues-like) fare diliciously euery day. Sense is their Purueyour; Appetite their Steward: They place Paradise in their throates, and Heauen in their guts. Meane time, the state wastes, the soule pines, and though the flesh be puffed and blowne vp, the spirits languish; they loue not to liue in a Fenne, but to haue a Fenne in them.

It is not plague enough that GOD withall sends leannesse into their soules, but their estates sincke, their liues fall away: they spinne a webbe out of their owne bowels: vvorse then the [...], Men-eaters, they are [...], selfe-eaters, they put a Pleurisie into their bloods, a Tabe and Consump­tion into their states, an Apoplexie into their soules, the meat that perisheth not, is fastidious to their palates; that they may feede on that, which feeds on them; Iohn 6.27. and [Page 76] so at once deuoure and be deuoured; drinke of a cup that drinkes vp them.

3. The third Viall is Idlenesse; a filching water to: for it steales away our meanes both to get goods, and to be good: It is a rust to the Conscience, a theefe to the estate. The Idle man is the Deu [...]ls Cushion, where­vpon he sits, and takes his ease. He refuseth all works, as either thankelesse or dangerous. Thus charactered: he had rather freeze then fetch wood; D. Hall. cha [...]. hee had rather steale then worke, and yet rather begge then take paines to steale; and yet in many things rather want then begge. Phil. Mel. Ignaui sunt fures, saith Melancthon: Sluggards are theeues: they robbe insensibly the Common-wealth, most sensibly themselues: Pouer­tie comes on him as an armed man. The Idlesbie is po­uerties prisoner: Prou. 24.34. if hee liue without a calling, pouer­tie hath a calling to arrest him. When the Cisterne of his patrimonie is emptied, and seemes to inuite his labour to replenish it; hee flatters himselfe with enough still, and lookes for supply without paines. Necessitie must driue him to any worke, and what hee can not (auferre, he will differre) auoyd, hee will delay.

Euery get-nothing is a theefe, and lazinesse is a stollen water: if the Deuill can winne thee, to plye hard this liquour, hee knowes it will whet thy sto­mach to any vice. Faction, Theeuerie, Lust, Drun­kennesse, blood, with many Birds of this blacke wing, offer themselues to the Idle minde, and striue to pre­ferre their seruice. Would you know, sayes the Poet, how Aegistus became an adulterer? In promptu causa est: desidiosus erat: the cause is easie, the answere ready: hee was Idle. Hee that might make his estate good by labour, by Idlenesse robbes it. This is a dangerous water, and full of vile effects: for when [Page 77] the lazie haue robbed themselues, they fall aboard and robbe others. This is the Idle-mans best end, that as hee is a Thiefe, and liues a beast, so to dye a beggar.

4. The fourth Cup is Enuie: Water of a strange and vncouth taste. There is no pleasure in being drunke with this stollen water: for it frets and gnawes both in palates and entralls. There is no good rellish with it, either in tast or digestion. Onely it is like that Acidula aqua, that Plinie speakes of, which makes a man drunke sooner then wine. Enuie keepes a Register of Iniuries; and graues that in Marble which Charitie writes in the dust, Wrong. It cannot endure that any should be conferred with it, preferred to it.

Caesar can brooke no Greater; Pompey no riuall. Iohn Baptist was of another spirit: Ioh. 3.29. when he heard that the people had left him to follow Christ, he spake with the voice of content, My ioy is fulfilled. He must encrease, and I must decrease. Inuidus non est idoneus auditor. Ari [...]t. The enuious man is an incompetent hearer: his eares are not fit to his head. If hee heares good of another, hee frets that it is good: if ill, he is discontent that he may not iudge him for it. If wronged, hee cannot stay Gods leasure to quit him: he is straight, either a Saul or an Esau; by secret ambushes, or by open hostillitie, he must carue himselfe a satisfaction. No plaister will heale his pricked finger, but his heart-bloud that did it: if he might serue himselfe, he would take vnreaso­nable peny-worthes. S. Augustine would coole his heate. Vis vindicari Christiane? Wilt thou bereuenged of thine aduersarie oh Christian? tarry a while: Nondum [Page 78] vindicatus est Christus: Thy Lord and Sauiour is not yet auenged of his enemies.

Malice is so madde, that it will not spare friend, to wreake vengeance on foes. So Garnet told the Powder-traitours; that some innocent migh [...] be destroyed with many nocent, if the publicke good could not otherwise be perfected. His instance was, that in a Towne besieged, though some friends were there; yet no wrong nor offence, at aduantage to cut all their throates. Hence, if there had beene Papists in the Parliament-house, yet rather then loose so holy a massacre, they must haue flowne vp with others. Call you these Saints? Tantaene animis coe­lestibus irae? It was Gods reseruation in the olde Testa­ment, Gen. 18.32. for accursed Sodome, Si decem iusti, if tenne righte­ous persons be found there, &c. It was Christs suspension in the new, Matth. 13.29. Let the tares alone till Haruest, least the Wheate be plucked vp withall, Theodosius was taxed, that in sontes vnà cum sontibus trucidasset, that he had slaine the good with the guilty; and might not be suffred to enter into the Temple. In the Primitiue Church the Bishops staid processe against the Priscillian Her [...]tikes, ne catholici cum illis perirent, least some good Christians should perish with them. Iehu intending due destruction to the wor­shippers of Baal, 2 King. 10.23. made a speciall search, that none of the Lords seruants were amongst them. But malice is euer blinde, to see what sequell attends her courses. The Enuious man is content to loose one eye of his owne, so he may put out both his neighbours: nay, which is worse, hee will loose both his owne to put out one of his. The least trespasse shall not passe without suite. The Deuill can send him on a very slight errand to Westminster-hall. Be the case neuer so broken, if the Lawyers wit can stitch it together, that it may hold to a nisi prius, it is enough. I may (with a little inuersion) reade his destinie from the Poet.

Let him not feare Domesticall poison, nor forraine sword, nor a stitch in's sides, nor a Cough in's lungs, nor the Gowte in's ioynts: Hunc proprius liuor con­s [...]m [...]t. Hee will fret himselfe to dust. His Praecordia are steeped in Vineger. A sound heart is the life of the flesh: Prou. 14.30. but Enuie is the rottennesse of the bones. The Drunkard rots his flesh, the malicious his bones: Hee burnes vp his bloud in the fornace of hatred.

Enuie is throwne like a ball of Wild-fire at anothers Barne; rebounds and fires thine owne. The Swallow hauing crossed some Lands and Seas, returnes next Summer to her olde Chimney: the Arrow of malice shot farre off, turnes vpon his heart, that set it flying. Blesse your selues; you know not whither you will be carried, Matth. 13.28. if once you be horsed on the backe of the En­uious man. Forbeare then this water, as thou louest thy health, bloud, life and peace.

5. The fift Cup is Drunkennesse; a Viall of the wa­ters of Stealth: a liquid foode literally taken. For that, which Ebrietie sinnes withall, is wine and strong drinke. (Vae fortibus ad potandum. Esa. 5.22. Woe to them that are mightie to deuoure Drinke; and strong to carrie it away; for their habillitie encourageth their more frequent sinnes.) But Drunkennesse, as it is a Cup of this ser­uice, is a speciall water of it selfe, at the Deuils Banket. [Page 80] This sinne is an horrible selfe-theft: God hath past his word against him. Prou. 23.21. The Drunkard and the Glutton shall come vnto pouertie, and Drowsinesse shall cloath a man with ragges. Hee that drinkes more in a day, then hee can earne in a vveeke, what will his gettings come to at the yeeres end? There is no remedie, hee must shake hands with beggerie, and welcome it into his compa­nie. How many (in the compasse of our knowledge) haue thus robbed themselues; and beene worse ene­mies to their owne estates, then the most mischieuous Theeues! Theeues cannot steale Land, vnlesse they be Westminster-hall Theeues, crafty contenders, that eate out a true title with a false euidence: but the Drun­kard robs himselfe of his Lands: Now he dissolues an Acre, and then an Acre into the Pot; till hee hath ground all his ground at the Malt-querne; and runne all his Patrimonie through his throate. Thus hee makes himselfe the liuing tombe, of his fore-fathers, of his posteritie: hee needes not trouble his sicke minde with a Will, nor distrust the fidelitie of Executours; he drownes all his substance at the Ale-fat; and though he deuoures much, is the leaner euery way. Drunken­nesse is regius morbus, a costly sinne. It is like Gun-powder, many a man is blowne vp by it. He throwes his house so long out at windowes, D. Boys. Postil. t [...]ll at last his house throwes him out at dores. This is the Tiplers pro­gresse: from luxurie to beggerie; from beggerie to theeuerie: from the Tauerne to Tyburne, from the Alehouse to the Gallowes.

6. The last Viall of these selfe- stolne waters, is Coue­tousnesse: a dish of drinke at the Deuils Banket, which more come for, then for all the rest. The couetous is a cruell Thiefe to himselfe, worse then the Deuill: for the Deuill would giue much for a soule; how much vvould hee giue for himselfe? The Couetous man loues [Page 81] money better then his owne soule? This mercenarie Souldier is fit for any office in the Deuils Campe. There is no sinne so vgly, so hideous, but sent to the Couetous mans dore in a golden vizour, it shall haue en­tertainement. This Sinne is like a great Beast, which violently breaking vpon Gods free-hold, makes a gappe wide enough for the whole Heard to follow. Fruitur mundo, vtitur Deo. The Couetous possesseth the world, and makes vse of God: but if a man cannot serue God and Mammon, he can much lesse serue Mammon and God: God scornes to be set after the world. He heauens himselfe on earth, & for a litle pelfe cousous himselfe of blisse. He steales quiet from his owne bones, peace from his conscience, grace from his soule! Is not this a Thiefe?

How much of fame, libertie, peace, conscience is laid out to purchase gold? some for loue of it would plucke downe Heauen, and empty it of a Deitie: others to ouertake it, runne quicke to Hell. And they, that seeke it, finde it: for if a man will sell Heauen for pelfe, he shall not faile of his purchase. Hence Mammon is the God of no beggars; but Merchants and Gentles, and Cormorants, and Vsurers, and Chuffes. The Idols of the Heathen were siluer and gold: It is but inuerting the sentence. Their Idols are siluer and gold, and siluer and gold are our Idols.

Many a wretched Father playes the Thiefe with himselfe, and starues his owne carkasse, to leaue wealth to his Babe. Hee liues on rootes, that his prodigall Heire may feede on Pheasants: he keepes the Chimney corner, that his Heire may frequent Ordinaries: hee drinkes water, that his Heire may drinke wine, and that to drunkennesse. Though hee be richer then Di­ues, he liues like an Alchimist. Miserable Fathers make wretched Sonnes: none often haue more vndone them, then they that haue done most for them. They [Page 82] make heritages, but God makes Heires: the children of such Churles seldome rost what their Fathers tooke in hunting. Prou. 12. Now what Thiefe can more spoile another, then such a man doth himselfe? he cannot find in his heart, to put a good morsell into his belly. He dares not eate an Egge, least he should loose a Chicken. A poore Beggar is in better estate then a rich Miser: hee wants many things; but this wants all things. Corpus extenuat, vt lucr [...]m extendat: He wrinkles and contracts his bo­die, that hee may enlarge and replenish his purse: hee pincheth his carkasse, to stuffe his Capcase. No mar­uell, if that he heare not the moanes of the poore, when he is deafe to the complaints of his owne belly. Prou. 16.26. Where­as, he that laboureth, laboureth for himselfe, for his mouth craueth it of him. It is the voice not only of Gods spirit, that so it should be, nor of reason onely, that so it must be, but euen of nature, that so it is; vnlesse in such vn­reasonable beasts as the Couetous; or rather (worse then beasts, for they serue the necessity of nature) vnnaturall wretches: Dressing, like Cookes, much good meat, and not vouchsafing to licke their owne fingers. There is an euill, saith Solomon, vnder the Sun; and such an euill, that the Sun can scarse see a worse: Eccl [...]s. 6.1.2. A man, to whom God hath giuen riches, and that so abundantly, that he wanteth no­thing of all that his soule can desire, yet God giueth him not the power to eate thereof, but a stranger eateth it. Thi [...] is vanitie and an euill disease. A Disease it is, and fitly cal­led the Dropsie.

Thus the Couetous man pines in plenty, like Tanta­lus, vp to the chinne in water, yet thirsty. He that hath no power to take part of Gods blessings, which he kee­peth, playes the Thiefe finely, and robs himselfe. His extortion hath erst stolne from others; and now hee playes rob-thiefe, and steales from himselfe. They say, the rule of charity should be fetch'd from home. He [Page 83] that is miserable to himselfe, will neuer be liberall to o­thers; he that pines himselfe, God blesse me from beg­ging at his dore. It is miserable liuing at this mans finding: for like a Chimist, he turnes euery thing into siluer, what he should weare, and what he should eate; and so robs both backe and belly of warmth, of suste­nance. All, to coniure a little money into the circle of his Purse; which he will doe, though he fetch Spels from the Deuill to doe it: yet keepes it onely to looke on, not to vse. Nemini bonus, sibi pessimus. As he is good to none, Senec. so (let it be his plague) hee is worst to him­selfe. He is euer in debt to his belly: the purest mettall is for his Coffer; the coursest meate is good enough for his stomach. He doth so crosse the vanity of Pride, which esteemeth the dearest things the best; that hee thinkes nothing sweet, but what is cheape. If euer he satisfie his complayning stomach with a good morsell, it shall be from his neighbours Trencher.

He hath not so much idle time, as to sleepe; but ei­ther he dreameth of his gold, or riseth to see if the dores be fast. So Claudian (amongst others) describes the Couetous dreame. Et vigil elapsas quaerit auarus opes. He seekes that in his sleepe, Lib. 3. Praef. which he could not finde wa­king. The Couetous giue better eare to the Priests of Ia­nus, then to the Apostles of Iesus: Quaerenda pecunia primùm est: First se [...]ke money, Hor. hath thrust out (Querite primùm regnum Dei) First seeke the Kingdome of God. Matth. 6.33. They wil heare vs willingly, if our Text be Commodity, Psal. 4.6. and our Sermon Policie. A Bill, that containes the sale of a Lordship, or the newes of a Morgage, or the offer of good security for ten in the hundred, is more hee­ded, then a booke on the Stationers shop, with the way to heauen, for the Title. Neither let vs (as is said) iudge him onely to drinke of this water, that extorts from o­thers; but euen him that pincheth himselfe. So S. August. [Page 84] Non solùm auaru [...] est qui rapit alienae, sed qui cupidè seruat suae. He is not onely couetous, that raketh from others, but he also that taketh from himselfe. The niggards lookes to his entring guests, Plin. is like Diana's Image in Chios, which frowned with a lowring countenance on all that came into the Temple, but looked blithe, and smiled on them that departed. This is he that thinkes there are no such Angels as his golden ones; no such Paradise as in his Counting-house. Hee cares not to runne quicke to the Deuill of an errand, so gaine sends him, & payes him for his paines. He hath a short con­science, and a large damnation. He is a speciall guest at the Deuils boord; and neuer misseth his Ordinarie, which he affects the more, because hee payes nothing.

The more hee deuoures, the hungrier hee is: a full supper of profit, giues him the more eager appetite to his morrowes breakfast. Mich. 2.1. All he eates, is like Physicke to him; hee lookes thinner after it. Hee takes great paines to goe to hell: whither since hee will goe, hee might doe it with more ease. He hath no heauen, nei­ther present nor future; and hauing sold blisse for riches, as Aesops Dogge did the flesh for the shadow, behold, he looseth both. Other sinners for their dam­nation, haue somewhat, which they call delightfull: the Couetous man buies hell with hell; eternall, with present anguish. Thus he robs himselfe of all content; and when all is done, 1 Tim. 6.10. he's a man vndone, and pierced through with many sorrowes.

We haue now ended the seruice of the waters; with the 1. Praescription of their Beings, Waters: and 2. The description of their natures▪ stollen. The Vices, which vn­der this smooth name the Deuill tempts his guests to surfet on, are to your hearing odious: I will step no fur­ther to fetch in application, then from the word, Stollen.

All stollen things are accountable for; the law of all [Page 85] Nations hath prouided, that (cui (que) suum) euery man may enioy his owne. God is a iust Iudge, Applic. a retributor of euery man his owne. No theefe can scape 1. The apprehension of his Pursuiuant [...]. 2. The apparance to his Sessions. 3. The penaltie of his sentence. He hath appointed a generall Assises, Acts 17.31. a day, wherein he will iudge the world in righteousnesse, by that man, whom he hath or­dained, &c. To which there is a necessitie of appearance. 2 Cor. 5.10. For wee must all appeare before the Iudgement seat of Christ, that euery one may receiue the things done in his bo­die, &c. At which time (an account is not auoidable) Eccles. 12.14. God shall bring euery worke into Iudgement, with euery secret thing, whither it be good or euill. What then will be the successe of these stollen waters? We carry out our robberies now vvithout question; wee inuade our brethren, we euade the Law: But behold, Esa. 17.14. at Euening-tide trouble, & before the Morning he is not. This is the por­tion of them that spoile vs, and the lot of them that rob vs.

Felony is the Inditement, a rebellion against our Soueraignes Crowne and Dignitie. Ambitious theefes in the Court, Simoniacall theeues in the Church, hollow-hearted theeues in the Citie, oppressing and men-eating theeues in the Country: all must be summoned, their debts summed, their doome sentenced. The impartiall conscience from the booke of their liues, shall giue in cleere euidence. There is no retaining of Counsell: no bribing for a partiall censure: no tricke of demure: no putting off and suspending the sentence: no eua­ding the doome. The cursed generation of thefts are now easily borne, and borne out. Subtiltie can giue them the helpe of a conueyance, and money purchase a conniuence. But then alasse! what shall become of them, and of many soules for them? what shall become all the Traitours, gory Murtherers, impudent Atheists, secret Church-robbers, speckled Adulterers, rusty Sluggards, nasty drunkards, and all the defiled wret­ches [Page 86] that haue sucked damnation from the breasts of blacke Iniquitie. An impenetrable Iudge, an implea­dable Inditement, an intolerable anguish shal ceaze vpon them. Reuel. 6.16. Mountaines of Sand were lighter, and millions of yeeres shorter then their torments.

Oh thinke, thinke of this, ye Sonnes of rapine, that with greedinesse deuoure these stollen waters. You can not robbe God of his glory, Ephes. 4. man of his comforts, your selues of your happinesse, but God, Man, your owne Soules shall cry against you. What thunder can now beat into you a feare of that, which then no pow­er shall ease you of? why striue wee not, Niniueh-like, to make the message of our ouerthrow, the ouerthrow of the message? and so worke, that according to Sampsons Riddle, the Destroyer may saue vs? Wherefore are wee warned, but that wee might be armed? and made acquainted with Hell in the speculation, but that wee may preuent the horrour of it in passion? Let me tell you, yee theeues, that sit at Sathans boord; there is a theefe shall steale on you, steale all from you, 2 Pet. 3.13. The day of the Lord will come as a Theefe in the Night, in the which the heauens shall passe away with a great noyse, &c. [...], a Theefe, [...], to take away priuily, or by stealth: or, [...], of hiding or coue­ring. Fur a furuo, quia in obscuro venit. A theefe as well for stealing on vs, as for stealing from vs. He comes in the darke, when no body sees, treads on wooll, that no body heares, watcheth an houre that no body knowes.

This Theefe shall steale on you, perhaps Banketting at this Feast of Vanitie: as the Flood came on the old World, vvhiles they Luke 17.27. ate and dranke, and were mer­rie. Matth 24.42. Hom. 78. Watch therefore, for you know not what houre your Lord doth come. So Chrysostome on that place, from our Sauiours comparison of the good man of the house: non laederetur ille furto, si sciret venturum: vos scitis, para­tiores [Page 87] esse debetis. The theefe should not hurt him, if he knew of his comming: you know he wil come, prepare for his welcome. We are all housholders; our bodies are our houses; our soules our goods; our senses are the Doores and Windores, the Lockes are Faith and Prayer. The day of our doome will come as a theefe; let our Repentance watch, let it neuer sleepe, lest we pe­rish. Si praescirent homines, quando morituri sint, Chrys. deligentiam super cam rem ostenderent. If men foreknew the time of their death▪ they would shew carefulnesse in their pre­paration; how much more being ignorant? But alas! Ignorance couenants with death: and securitie Amos 6.3. puts far away the euill day, and causeth the seat of violence to come neere. When the Prophets of our Israell threaten Iudge­ments, you flatter your selues with the remotenesse. Ezek. 12.27. The vision that he seeth, is for many dayes to come, and he prophecyeth of the times that are farre off. As if it concer­ned you not what ruine laid waste the Land, so peace might be in your dayes. (But there is Esa. 57.21. no peace, sayth my God, to the wicked.) our Rose-buds are not vvithered, our daunces are not done: sleepe Conscience, lye still Repentance. Thus with the sentence of death instant, and in a prison of bondage to Satan present, saith S. Augustine, Maximo gaudio debacchamur: De const. vit. & virtut. wee are drun­ken, we are franticke with pleasures. There may be o­ther, there can be no greater madnesse.

Loe, the successe of these stollen waters. You heare their nature: time hath preuented their sweetnesse. God of his mercie, that hath giuen vs his Word to enforme our Iudgement, vouchsafe by his Spirit to reforme our consciences, that wee may conforme our liues to his holy precepts. For this let vs pray. &c.

THE Breaking vp of the Deuils Banket. The third Sermon.

THE custome of sinne hath so be­nummed the sense of it; and the delighted affections brought the conscience so fast a sleepe in it; that [...] King. 18.17 he troubles Israel, who would waken Israel: and his speech is harsh Barbarisme, that speakes against the Deuils Act. 19.34. Di­ana; the Idoll of Vice, which many worship. Our vn­derstandings thinke well of Heauen, but our affections thinke better of Earth. Alexander after his great Con­quests, wrote to the Graecian Senate, Vt se deum facerent, that they would accept him into the number of their [Page 96] Gods. With a resolute consent, they denied it. At last a (right) Politician stoode vp, Aelian. Va [...]. hist. lib. 2. cap. 19 and told them, that (vi­dendum est, ne dum coelum nimis custod [...]rent, terram amit­terent) they should looke well to it; least whiles they were so religious for heauen, they lost their part of earth. Hence they made (though but a perfunctory and fashionable) decree. Quoniam Alexander Deus esse vult, Deus esto. Since Alexander will be a God, let him be one. God commends to vs his [...]eauenly graces; Sa­tan his Ion. 2.8. lying vanities. Our Iudgements must needes giue assent to God. But because his precepts goe a­gainst the graine of our affections; and the Deu [...]ll tels vs, that curiositie for the vncertaine ioye [...] of heauen, will lose vs the certaine pleasures of earth: we settle vpon the Graecian resolution, (though more seriously:) not to be so troubled for our soules, as to lose a mo­ment of our carnall delights. This i [...] the D [...]ls a [...]ser­tion, in calling stollen waters Sweet ▪ t [...] truth whereof I am [...]old (though a little I disquiet y [...]u [...] lu [...]) to exa­mine. You haue heard the prescription, Waters: the de­scription, Stollen.

The Ascription of the quality (in it self [...]) or effect (to others) of these [...]aters, if we may beleeu [...] Temptation, is Sweet. Stollen waters are Sweet. It is the speech of the Ioh. 8.44. Father of [...]ies, and therefore to carrie little credit with vs. Sweet? to none but those that are Lust-sicke; like them [...]hat are troubled with the greene-sicknesse; that thinke Chalke, and Salt, and Rubbish, sauourie. It is a strangely-affected soule, that can finde Sweetnesse in sinne. Sinne is the deprauation of goodnesse: the same that rottennesse in the Apple, sowrenesse in the Wine, putrefaction in the flesh, is sinne in the consci­ence. Can that be sweet which is the deprauing and depriuing of all sweetnesse? Let any subtilty of the De­uill declare this riddle. The prae-existent priuations [Page 97] were deformitie, confusion, darknesse. The position of their opposite perfections, was the expulsion of those foule contraries. Sinne comes like bleake and squa­lid Winter, and driues out these faire beauties: turnes the Sunne-shine to blacknesse; calmenesse to tempests; ripenesse to corruption; health to sicknesse; sweetnesse to bitternesse.

They desperately thrust themselues on the pikes of that threatned woe: Esa. 5. that dare say of Esa. 5.20. bitter, it is sweet; and consent to the Deuill in the pleasantnesse of his cheare; when the impartiall conscience knowes it is Ier. 9.15. Gall and Wormewood. Yet such is the strong Inchant­ment, whereby Satan hath wrought on their affecti­ons, that bloudinesse, lust, periurie, oppression, ma­lice, pride, carrie with these Guests an opinion of sweet­nesse. If froathie and reeling Drunkennesse, leane and ra­king Couetousnesse, meager and bloud-wasted Enuie, keene and rankling Slander, nastie and ill-shapen Idle­nesse, smooth and faire-spoken Flatterie, bee comely? what is deformed; If these be sweet, there is no bitter­nesse. But though the Deuill be not 2 Cor. 11.14 an Angell of light, yet he would be like one. Though hee neuer speakes Truth, yet he would often speake the Matth. 4.6. colour of Truth. Therefore let vs obserue, what fallaces and deceitfull arguments hee can produce, to make good this attri­bute; and put the probabilitie of sweetnesse into his stollen waters. For the Deuill would not be thought a Dunce; too weake to hold a Position, though it be ne­uer so absurd. Stollen waters, Iniquities are sweet to the wicked in three respects. 1. Because they are stollen. 2. Because they are cheape. 3. Because they giue de­light, and perswaded content to the flesh.

1. Stollen or foubidden. Euen in this consists the ap­probation of their sweetnesse, that they come by stealth, and are compassed by dangerous & forbidden paines. [Page 98] Furta placent, etiam quòd furta. Theft delights, euen in that it is theft. The fruites of a wicked mans owne Orchyard, are not so pleasant-tasted as his neighbours: neither doe they reserue their due sweetnesse, if they be freely granted. But as the Prouerbe hath it: Dulcia sunt poma, cùm abest custos. Apples are sweet, when they are plucked in the Gardiners absence. Gen. 3.6. Eue li­ked no Apple in the Garden so vvell as the forbid­den. Antiochus scornes Venison as base meate, if it bee not lurched. It is an humour as genunie to our affections, as moisture is inseparable to our blouds, that, nitimur in vetitum semper; Wee runne madde af­ter restrained Obiects. Wee tread those flowers vn­der our disdainefull feete, which mured from vs, we would breake through stone-walls to gather. The libertie of things brings them into contempt: neg­lect and Dust-heapes lye on the accessible stayres. Difficultie is a spurre to contention, and there is no­thing so base, as that which is easie and cheape. Sol spectatorem, nisi cum desicit, non habet: nemo obseruat Lu­nam▪ nisi laborantem. The two great lights of hea­uen, that rule in their courses the day and night, are beholding to no eyes, for beholding them, but when they are ecclipsed. We admire things lesse won­derfull, because more rare. If the Sunne should rise but once in our age, wee would turne Persians, and wor­ship it.

Wines would bee lesse set by, if our owne lands were full of Vineyards: Those things that Nature hath hedged from vs, wee long and languish for; when Manna it selfe, because it lies at our dores, is loathed. H [...]ra. Virtutem praesentem ferè in nostris odimus; Sub­latam ex oculis procul quaerimus inuidi. The more spread­ing good things are, the more thought vile: and (though against that olde and true Bo [...], quo communiùs, [...] [...]lius. rule) the commu­nitie [Page 99] shall detract from the commoditie. It is the per­uersenesse of our natures, till sanctification hath put a new nature into vs, Matth. 11.30. that Gods yoke is too heauie for our shoulders: we cannot draw in the geeres of obedience. We can trauell a whole day after our dogges; but if authoritie should charge vs to measure so many miles, how often would wee complaine of wearinesse? The Bird can sit out the day-measuring Sunne, see his rise and fall without irksomnesse, whiles shee is hatching her Egges; if her nest were a Cage, with what impa­tience would shee lament so long a bondage! So the Vsurer, though hee began his first bagge with the sirst houre, and pulls not off his hands or his eyes, till the eye of Heauen is ashamed of it, and de­nies further light, hee is not wearie: let him sit at Church two houres, the seate is vneasie, his bones ake, either a Cushion to fall a sleepe with, or he will bee gone. That Christ may iustly and fitly continue that his reproofe vpon such: Can ye not watch with mee one houre? Matth. 26.40.

Thus the Commaund makes things burdensome, and Prohibition desirable. The wicked would not so eagerly catch at vanities, if God had not said, nolit [...] tangere, touch them not. Rapine, Lust, Ebrietie, Sa­criledge would sitte idle for want of customers, if Gods interdiction had not sette a ne ingrediaris, on their doores. Prou. 4.14. Enter not. Rome, (I know not how truly) bragges, (and let her Philip. 3.19. boast her sinne) that shee hath the fewer Adulterers, because shee sets vp the Stewes. It is reported, that Italy did neuer more abound with In the best learn [...]ng. Students, then when Iulian had shut vp the Schoole-doores, and turned Learning into exile. He had fellowes in that Empire of so contrarie dispo­sitions; that some restrayned all things, some forbad nothing; and so made their times either tyrannous or [Page 100] licentious: insomuch that it was a busie question in those times; whether of those Emperours were worse; one, that would let euery man doe as he list; and the other, that would suffer no man to doe as hee would. It is obserued of the Iewes, that whiles the Oracles of heauen were open, and Religion leaned on the shoul­ders of peace, they fell frequently to Idolatrie: but with the Babilonian bridle in their mouthes, they ea­gerly pursue it: their persecution for it, encreased their prosecution of it. So the bloud of Martyrs seedes the Church; as if from their dead ashes sprung ( Phoenix-like) many professours.

If troden Vertue grow so fast, like Camomill? how then doth restrained Vice thriue? sure this Hydra ra­ther multiplies his heads, by the blowes of reproofe. Sure it is, that ex malis moribus oriuntur plurimae leges. If men were not prone to infinite sinnes, a more spa­ring number of lawes would serue our turnes. And the more dangerous the law hath made the passage of Iniustice, the more frequently, feruently they loue to saile after it. What they quake to suffer, they tickle to doe; as if their Itch could not bee cured till the Law scratch them: so peruerse is their disposition, that onely coaction must force them to good, onely correction binde them from euill. Now, as it is shame, that necessitie should draw vs to that, whereunto our owne good should leade vs: so it is past shame to warre for that, which God hath charged vs to ware of. Malum est agere quod prohibetur, sed agere quià prohi­betur, p [...]ssimum. Hee that doth that which is forbid­den, is euill, hee that doth it because it is forbidden, Deuill. But as the honest man, that hath somewhat to take to, is in most care to come out of debt; so hee that hath neither honestie nor lands, takes care onely to come into debt, and to be trusted.

[Page 101]Thus wee all long for restrained things, and doate on difficulties; but looke with an ouerly scorne; and winking neglect on granted faculties. Exod 8. Pharaoh is sicke of Gods plague: the peaceable dismission of Israell will cure him: hee sees his medicine: no, hee will be sicker yet; Israell shall not goe. Oh, that these, vvho wrastle with God; would thinke that the more fiercely and firily they assault him, they are sure of the sorer fall. The harder the earthen vessell rusheth vpon the Brasen the more it is shiuered in pieces. But nothing doth giue the vngodly such content, as that they dan­gerously pull out of the iawes of difficultie. No Flowers haue so good a smell as the Stollen: no repast so sauoury as the cates of Theft. ‘Quae venit ex tuto, minus est accepta voluptas. Ouid. de am. li. 3.’ Facilitie and libertie onely takes off the edge of Lust; and what God doth restraine, man will not refraine. The Adulterer cares not for the chaste societie of a faire and louing wife; but the lusts of vncleannesse, which he steales with hazard, from anothers bed, are sweet in his opinion. Ahabs whole kingdome is de­spised in his thoughts, whiles [...]e is 1 King. 21.4. sicke of Nabaoths Vineyard. Heare Esau, Gen. 25.32. What is my Birth-right to mee, when I can not taste of those red pottage? Oh the crosse­nesse of our refractary dispositions, that are therefore the more earnestly set vpon the pro, because God hath more clearely charged them with the contra: as if our naturall course was Crab-like to goe backward; and our delight was to be a second crosse to CHRIST, whereby though wee cannot crucifie his Flesh, yet wee oppose and oppugne his Spirit: as if Cynically we affe­cted snarling, or like the Gyants, would trye our strengths with God.

[Page 102]Thus wee haue examined the Deuils reason, and finde the natures of the vvicked actually disputing for the truth of his assertion; and so, interdicta placent, the waters of sinne seeme sweet, and are more greedily swallowed, because they are stollen. The Ephes. 2.2. Prince of the ayre so rules in the hearts of the children of disobedi­ence, that their appetites onely couet prohibited meates; and their affections languish after discharged obiectes. But Esa. 29.16. your turning of things vp-side downe, shall be esteemed as the Potters clay. And, Luke 19.17. those mine ene­mies, which would not that I should raigne ouer them, bring hither, and slay them before mee. GOD hath a hooke for Senacherib, a curbe for Saul, a bridle for these Psal. 32.9. Horses and Mules: the highest mouer ouer­rules the swift motion of these inferiour Sphaeres, that they cannot fire the vvorld: but as they delight to make other mens possessions theirs by stealth; so they shall one day bee glad, if they could put off, that is theirs vpon other men; and shift away the tor­ments that shall for euer sticke on their flesh and spirits.

2 The second argument of their sweetnesse, is their cheapenesse. The sinnes of stealth please the vvicked, because they are cheape: vvhat a man gets by rob­berie, comes vvithout cost. The vngodly vvould spare their purse, though they lay out of their conscience. Parcatur sumptui. Fauour their tempo­rall estates, though their eternall pay for it. Iudas had rather lose his soule, then his purse: and for thirtie siluerlings, hee sels his Master to the Pharises, him­selfe to the Deuill. Yet when all is done, hee might put his gaines in his eye. It is but their conceit of the cheapnesse; they pay deare for it in the vpshot. The Deuill is no such franke Chapman to sell his Wares for nothing. Hee vvould not proffer Christ [Page 103] the kingdomes vvithout a price, Matth. 4. hee must be wor­shipped for them. The guests carry not a draught from his table, but they must make curtesie to him for it. His worship must be thanked at least: nay, thankes will not serue, affected, obayed, honou­red. Hee is proude still, and stands vppon it, beyond measure, to bee worshipped. Hee vvill part vvith an ounce of vanitie, for a dramme of wor­ship: but the worshipper had better part with a talent of gold.

The Deuill indeed keepes open house; noctes at (que) dies, &c. Hee makes the world beleeue that hee sels Robin-Hoods peny worths; that he hath manum expan­sam, a prodigall hand, and giues all gratis: but vijs & modis, hee is paid for it; and such a price, that the whole world comes short of the value. Onely hee is content to giue day, and to forbeare till death: but then hee claps vp his debtors into euerlasting prison­ment, and layes an heauy execution on them; that e­ue [...] the Spanish Inquisition comes short of it. Thus as the King of Sodome said to Abraham, Da mihi animas, Gen. 14.21. Giue me the soules, take the rest to thy selfe. The Prince of darkenesse is content, that thou shouldest haue riches and pleasures cheape enough; onely giue him thy soule, and hee is satisfied. The Deuill would haue changed his Arithmeticke vvith Iob, and ra­ther haue giuen addition of vvealth, then substraction, if hee could haue so wrought him to blaspheme God.

Sathan seemes marueilous franke and kinde at first: Munera magna quidem praebet, sed praebet in hamo. They are beneficia viscata, ensnaring mercies. As the Tree is the Birds refuge when shee flies from the snare; and loe, there shee findes Bird-lime, that teares off her [Page 104] flesh and feathers. Conuiuia, quae putes, insidiae sunt. They are baites, which thou takest for bankets. The poore man is going to prison for a small debt: the Vsurer lends him money, and rescues him: two or thee winters after, his fit comes againe, and by how much an Vsurer is sharper then a meere Creditour, hee is shaken with the vvorse Ague: that kindnesse plungeth him into a deeper bondage: the first was but a thred­den snare, which he might breake, but this is an infran­gible chaine of yron. Men are in want, and necessitie is (durum telum) a heauy burden: the Deuill promiseth supply. Behold, the drunkard shall haue Wine, the theefe opportunitie; the malious reuenge; if they be hungry, he hath a Banket ready: but, as I haue seene Emperickes giue sudden ease to a desperate & inueterate griefe, yet eyther with danger of life, or more violent reuocation of the sickenesse; so their miserie ere long is doubled: and that vvhich vvas but a stitch in the side, is now a shrewd paine in the heart. The Stagge and the Horse (sayth the Fiction) were at variance: the Horse, being too vveake desires Man to helpe him: Man gets on the Horses backe, and chaseth the Stagge, Vs (que) ad fugam, vs (que) ad mortem, to flight, to death. Thus the Horse gets the victorie; but is at once victor & vi­ctus, Captaine and captiue: for after that he could ne­uer free his mouth from the bit, his backe from the Saddle. Non equitem dorso, non fraenum depulit ore. Man is beset vvith exigents: hee vvailes his vveakenesse: the Deuill steps in with promises of succour. Iudas is made rich, Gehesi gets change of suites: Nero is crow­ned Emperour, but vvithall hee gets possession of their affections, whence all the power of man cannot vn­tenant him. Thus the Matth. 1 [...].45. last slauerie is worse then the first, and the cheare is not so cheap at sitting downe, as it is deare at rising vp.

[Page 105]This is the Deuils cheapenesse: no, Iam. 1.17. euery good and perfect gift is from aboue. The Deuill giues nothing, but 1 Tim. 6.17. God giues to all, [...], richly, or abundantly, so that when he giues, hee takes nothing backe: for Rom. 11.29. the gifts of the spirit are [...], without repentance. Esa. 55.1. Ho, euery one that thirsteth, come ye to the waters of life, and he that hath no money, &c. God hath waters, no stollen water, but waters of freedome; and other bles­sings (if ye loue liquid things) o [...] an answerable nature, greater vertue; and those, whereof hee is a true pro­prietarie. Wine and Milke: Milke to nourish, Lac nutriens, vinum exhila­rans. Wine to cherish the heart of man: buy them without money, let not your pouerty keepe you backe: here is cheap­nesse, if you haue a sauing desire: come freely and take your filles: Matth. 11.5. The Gospell is preached to the poore. Thinke not to buy the Act [...] 8.20. graces of God with money: lest you and your money perish. Onely take your time, and come whiles God is a giuing: for there is a time when the dore of bountie is shut. Rom. 10.21. Though hee stretch forth his hand of mercy all the day; yet the night comes when hee drawes it backe againe. They that answere him, proffering grace, as Daniel to Belshazzar, Dan. 5.17. Keepe thy rewards to thy selfe, and giue thy gifts to another; may knocke at his gates, and be turned away emptie. Now, spare to speake, and spare to speed. Then, though you cry vnto mee, I will not heare: Heb. 3.7. To day, then, harden not your hearts. Pray vnto him, and Matth. 7.11. he will giue good things to them that aske him. Hee doth not sell, but giue; not the shadowes, but the substances of goodnesse. Dat non vendit; & bonorum n [...]n vmbras, sed substantias. The conclusion then is cleere, blessings and graces are truly cheape, Psal. 84.11. And no good thing will God withhold from them that walke vprightly: Rom. 8.28. All things shall worke to their good, that are good. The Deuill giues nothing, but sels all for price; neither are they good things he selleth; Ne (que) dat bona, n [...] (que) bona sunt quae vendit. but figuras boni, the meere formes & counterfeits of goodnes.

[Page 106]But if the cheapenesse of sinne so affect men, vvhat meane they to runne to Rome for it? where I doe not say onely, that sinne and damnation hath a shrewd price set vpon them, but euen blisse and comfort: and no Pil­grim can get the least salue-plaister to heale his wounded Conscience, but at an vnreasonnable reckoning. But soft! it is obiected, that Rome is still baited in our Sermons; and when we seeke vp and downe for matter, as Saul for his Asses, wee light vpon the Pope still. I answere, that I can often passe by his dore and not call in: but if he meets me full in the face, and affronts mee, (for good manners sake) non praetereo insalutatum, I must change a word with him.

The Pope is a great Seller of these Stollen waters: (yet his Chapmen thinke them cheape.) He thrusts his Speare into the Mountaines, and sluceth out whole floods: as it is fabled of Aeolus. Hee vsurpes that of God, that he can spanne the waters in his fist: that he hath all the graces of God in his owne power; and no wa­ter can passe besides his Mill: as if hee could Amos 5.8. call for the waters of the Sea, and powre them out vpon the face of the Earth: or as Iob speaketh of Behemoth: Iob 40.23. Behold, he drinketh vp a Riuer and hasteth not: and trusteth that he can draw vp Iordan into his mouth. As if all the graces of God were packed vp in a bundle, or shut into a boxe, and the Pope onely was put in trust to keepe the Key; and had authoritie to giue and denie them. Homer. So Aeolus the God of Windes (sayth the Poet) gaue Vlisses a Maile, wherein all the Windes were bound and wrap­ped vp together; except the Westerne winde, vvhich hee must needs occupie to carry himselfe home. The Pope brags, that all waters are banked vp into his foun­taine, and none can drinke but by his leaue; except the Supremacie & perfect Sanctitie: which is the Winde and the Water, he must vse himselfe, thereby to saile to [Page 107] Heauen: (a Hauen that fewe Popes arriue at:) but otherwise there is no grace to be had, but from the mo­ther- Church of Rome, vvhose vncontrollable head is the Pope. A miserable Ingrosser, that would shut vp all goodnesse into his owne Ware-house. Yet when hee lists, he will vndertake to Esa. 44.3. powre floods on the solid ground; and Psal. 105.41. make Riuers runne in dry places.

Hee hath a huge Pond of Purgatory, whereout vvhole millions drinke, and are pleased. But as Darius pursued, drunke puddle-water, and said, it was the best drinke that euer he tasted. So it is the menaced ter­rour, and the false alarmes, that the Iesuites ring in Ig­norances eare, that makes men drinke so greedily at the Popes Puddle-wharfe. He is a great Land-lord of these stollen waters. Reuel. 17.1. Hee sits vpon many waters. Some he steales from the Iewes, some from the Turkes, some from the Pagans, much from Idolatrie, all from He­resie. That (as Iohn de Rupe scissa in a popular Sermon) if euery Bird should fetch her owne feathers, you should haue a naked Pope. Let euery Riuer challenge her owne waters, you will haue a drie Rome: But now ‘Expatiata ruunt per apertos flumina campos. M [...]tam.’ his waters spread ouer the face of the Earth: neither are they cheape, beleeue but a Bird of their owne Cage.

[Page 108]But is the Shop neuer opened, but to the mart of so good Commodities? yes, if their Penance-Parlour wa [...] opened, you might finde a rate for Stollen waters: Par­don for offences committed: nay, Indulgences for fu­ture sinnes, which but for an impregnable toleration might not bee done. And let the traffiquers speake from their owne feeling how cheape they are. They haue a pecuniary patronage, and are warranted from the Popes Exchequour, rather then his Chancerie. Euen that corrupt Iustice giues such sinnes no conni­uence, but when the dusts of briberie haue shut his eye­lids. It is their carefulnesse, Quod huiusmodi dispensati­ones non concedantur pauperibus. Taxa et Cellar. That such dispensations be not graunted to the poore.

If this doctrine were true, it was time to raze Christs speech out of the Scriptures: It is hard for a rich man to enter into Heauen: Matth. 19.23. for it is easie for the rich, that can open the gate with a golden Key, and the poore are onely in danger of exclusion. And, that which would be most strange, Hell should be peopled with none but Beggars: Not an Vsurer, not an Epicure, not a Cormorant, not a vicious Potentate should grace the Court of Sathan. For the Pope will for Money seale them a Pasport for Heauen. Nay, how doth this dis­grace Purgatory! when none but beggerly vvretches shall bee in danger of drowning in that whirlepoole. Whence all their friends (being equally poore) haue not money enough for their redemption. These are the rotten post [...] whereon the Fabricke of Rome stands. Thinke not their sto [...]len waters cheape. Your purses must pay for them. Yet happy were you, if no higher price was set on them. All is not discharged vvith your ready m [...]ny; there is another reckoning: your soules mus [...] pay for the [...]. The Deuill tyes his Customers in the bond of Debets; and vvoe to [Page 109] them, that are too farre in his bookes: for if Christ cancell not his hand-writing against them, Coloss. 2. hee will sue them to an eternall Outlawrie; and make them pay their soules, for that they boasted they had so good cheape.

3. The third argument of these waters sweetnesse, is deriued from our corrupt affections. Sinne pleaseth the Flesh? Omne simile nutrit simile. Corruption inhe­rent is nourished by the accession of corrupt actions. Iudas Couetousnesse is sweetned with vniust gaine. 1 King. 2.5. Ioab is hartned, and hardned with bloud. Theft is fitted to, and fatted in the theeuish heart with obuious boo­ties. Pri [...]e is fed vvith the officious complements of obseruant Groomes. Extortion battens in the Vsu­rers affections by the trolling in of his monies. Sa­criledge thriues in the Church-robber, by the pleasing distinctions of those Sycophant-Priests; and helped with their ( [...]ot laborious) profit. Nature is led, is fed with Sense. And when the Citadell of the heart is once wonne, the Turret of the vnderstanding will not long hold out. As the suffumigations of the oppressed sto­mach, surge vp and cause the head-ach: or as the thicke spumy mists, which vapour vp from the danke and foggy earth, doe often suffocate the brighter aire, and to vs (more then ecclipse) the Sunne. The blacke and corrupt affections, which ascend out of the nea­ther part of the soule, doe no lesse darken and choake the vnderstanding. Neither can the fire of grace bee kept aliue at Gods Altar, (mans heart,) when the cloudes of Lust shall raine downe such showres of Im­pietie on it. Perit omne Iudicium, cùm res transit ad af­fectum. Farewell the perspicuitie of Iudgement, when the matter is put to the partialitie of affection.

Let then the tast be Iudge at this Feast, and not the stomach, Lust and not Conscience; and the Cates haue [Page 110] vnquestionable sweetnesse. Hee is easily credited, that speakes what we would haue him. 1 King. 22.12 Goe vp to Ramoth Gilead and prosper, was pleasing Musicke in Ahabs eare. Gen. 3.4. Ye shall not die, though you eate, delighted Eue. The Syrens Song is more esteemed, then the Oracle of Pallas; because it is sung to lustfull, not wise Auditours. The strange distinctions, which they giue in these dayes, that (claw the Deuill) flatter an Vsurer for gaine, are beleeued, before the Sermons, of the Sonnes of the Prophets, of the Sonne of God. Let a factious Nouelist maintaine the iustnesse of Impropriations at the Church-wrongers Table for a meale; his talke is held arguments, when the Scripture-arguments are held but talke. Mic. 2.11. As Micah speakes of the Prophets, that would preach for Drunkennesse. So these sell their conscience for countenance; and feed mens humours, whiles they haue an humour to feede them. S [...]n. Quod ni­mis miseri volunt, hoc facilè credunt. Though they bee Prophets for profites, yet they are readily beleeued. So easily the braine drinkes the poison, which the af­fection ministers. It is not then strange, if these Cates be sweet, when concupiscence tasts them. Pascitur li­bido conuiuijs, nutritur delicijs, vino accenditur, ebrietate slammatur. Ambr. de Poe­n [...]t. Lust is fed with Bankets, nourished with delights, kindled with Wine, set on fire and flame with Drunkennesse.

What could make the Religion of Rome so sweet and welcome to many, but the congruence and pleasing­nesse to their nature? Whiles Nature findes ascribed to her selfe freedome of will, validitie of merites, the Lati­tude of an ignorant and cursorie faith, she runnes mad of conceit. That Indulgences for all sinnes may be de­riued from that open Exchequour; that if a man wants not money, he needes not loose heauen; that the bare Act of the Sacrament conferres grace without faith; [Page 111] and the meere transient signe of the Crosse, who euer makes it, can keepe off the Deuill. Oh Religion sweet to Nature. Nay (to speake neerer to our district instance.) Lust not onely affectuall, but actuall, is dispensed with. Priests are licensed their Concubines, though inhibi­ted Wiues. Adulterie is reckoned among their pettie sinnes. I haue read it quoted out of Pope Innocentius the third, of their Priests. Mane filium virginis offe­runt in choro: Nocte filium veneris agitant in thoro. The Priests doe not engrosse all the Market of venerie to themselues, (yet they doe prettily well, for their allowance. One Benefice with one Wife is vnlawfull, Corn. Agrip. but two Benefices and three Whores are tollerable.) But the Stewes, like the common Bath, is afforded to the Laitie; and if their States will maintaine it, a pri­uate supply besides. Vrbs est iam tota Lupanar. The vvhole Citie is become a meere Stewes. As the Pro­phet Esay said once of Ierusalem; so wee may say of Rome: The holy Citie is become an Harlot. Esa. 1.21. Full of Har­lots they vvill not sticke to yeeld, and so Ier. 5.7. full of A­dulterers. Nay, the Citie it selfe is an Harlot, and Reu. 2.4. hath left her first loue. Shee committes Idolatrie, (vvhich is the vilest Adulterie) vvith Stockes and Stones.

Thus Nature drinkes pleasant waters, but they are stollen. Lust encroacheth vpon the Law: and Con­cupiscencies gaine is Gods losse. Some of them, saith Bishop Iewell, haue written in defence of filthi­nesse. VVhat blacke Vice shall vvant some Patro­nage? But causa patrocinio non bona, peior erit. Powerfull arguments, no doubt: yet powerfull e­nough to ouercome the yeelding spirit. Strong affe­ction giues credite to weake reasons. A small temp­tation serues to his peruersion, that tempts him­selfe; and vvould bee glad of a cloake to hide his [Page 112] leprosie, though he steale it. How can it then be de­nied, that sinnes are sweet, whiles Lust doth take, tast, censure them?

The Deuils Banket is not yet done; there is more cheare a comming. The Water-seruice is ended: now begin Cates of another nature; or, if you will, of ano­ther forme, but the nature is all one. Norma et forma manet. The same Methode of Seruice, the same man­ner of Iunkets. It may bee distinguished (as the for­mer.)

• Into a prescription, de quo. Bread,
• Into a description, de quanto. Bread of Secrecies.
• Into an ascription. de quali. Bread of ple [...]sure.

Bread hath a large extent in the Scriptures. Vult sufficientiam vitae et praesentis et futurae. Panis est doc­trinalis, Sacra­mentalis, v [...]ctu­alis. Ludolph. Vnder it, is contai­ned a sufficiencie of food and nourishment. 1. For the body. 2. For the soule. Therefore some would deriue the Latine word, Panem, from the Greeke word, [...], and so make it a generall and comprehensiue word; to signifie, omne quod nobis necessarium ▪ all things need­full, whither to corporall or animall sustenance.

1. Corporall: the fourth petition in that absolute Prayer, lessoned to vs by our Master, implies so much: Giue vs this day our daily Bread. Where saith S. Augu­stine: Augus [...]. Omnem necessariam corporis exhibitionem petimus: We begge all necessarie sustentation to our temporall life. So, Gen. 3.19. in sudore vultus vesceris pane tuo: All thy repast shall bee deriued from thy trauell. 2 King. 6.22. Set Bread before them, saith Elisha to the King of Israell: And Ver. 23. he made great prouision for them. Iobs kindred did Iob. 42.11. eate Bread, that is, feasted with him? Psal. 41.9. Hee that ate of my Bread ▪ saith Dauid, or did feed on the delicacies of my Pallace.

2. For the soule. Ioh. 6.51. I am the liuing Bread, that came downe from heauen: if any man eate of this Bread, hee shall [Page 113] liue for euer. It is not straitned of this sense. Matth. 15. Matth. 15.26 It is not meete to take the childrens Bread, and to throw it to dogges. Christ and all his benefites are shadowed forth by Bread. The losse of the Word, is called by the Prophet, Amos. 8.11. a Famine, or losse of Bread.

Bread then implies multitudinem salutum, magnitudi­nem solaminum, plenitudinem omnium bonorum: Much health, great comforts, fulnesse of all requisite good things. And what? Will Satan bragge that hee can giue all these? and that his Bread, intensiue, is so virtu­all in it owne nature: and extensiue, that it shall afford so much strength of comfort, validitie of nutriment; and neuer faile the collation of health to his guests? This is in him an hyperbolicall, and almost an hyper­diabolicall impudence; to make the bread of sinne, e­quall with the Bread of life: and to ascribe vnto it po­tentiam virtutis, and virtutem dulcedinis; that it is Bread, and sweet bread, nourishing and well-tasted. As Ceres must bee taken and worshipped for the Goddesse of Corne, and Bacchus for the God of Wine; when they were (at the vtmost) but the first Inuenters of grind­ing the one, and pressing the other: for God is the God of both fields and Vineyards. So the Deuill would seeme owner of Bread and Water, when God onely is Lord of Sea and Land; that made and blesseth the Corne and the Riuers. His Power containeth all, and his Prouidence continueth all that is good vn­to vs.

Obserue, how the Deuill is Gods Ape, Obseru. 1. and striues to match and paralell him, both in his words and won­ders. Hee followes him, but (not passibus aequis) with vnequall steps. If Christ haue his waters of life at the Lambes wedding Feast; the Deuill will haue his waters too at Lusts Banket. If Psal. 18.13. the highest giue his thunder, hailestones, and coales of sire, (as to Elias sacrifice:) the [Page 114] red Dragon doth the like: Reu. 13.13. He maketh fire to come downe from heauen, in the sight of men. If Moses turne his rod to a Serpent, the Sorcerers doe the like: but yet they fall short, for Exod. 7.12. Moses rod deuoured all theirs. Must Abra­ham Gen. 22.2. sacrifice his Sonne to the God of Heauen? Aga­memnon must sacrifice his daughter to the Prince of Darknesse. Metam. 12. A Ramme redeeemes Ishaac, a Hinde Iphi­genia. For Iehouah's Temple at Ierusalem, there is Act. 9.27. great Diana's at Ephesus. It is said of the Sonne of God, that he shall Esa 42.7. giue sight to the blinde; and heale the sicknes­ses of the people; The Sonne of Iupiter, Aesculapius shall haue the like report. Ouid and Hesiod haue their Chaos, in imitation of sacred Moses: Noahs deluge shall be quitted with Deucalions. For our Noah, they haue a Ianus; for our Sampson, a Hercules; for our Babel-buil­ders, they that lay Pelion vpon Ossa, Giants. If Lots Wife be turned to a Pillar; loe, Niohe is metamorpho­sed to a stone. Let God historifie his Ionas, Herodotus will say more of Arion. Of which S. Augustine well: We may suspect, the Greeke tale of the one, meanes the He­brew truth of the other. De ciuit. Dei. lib. 1. Thus, if Christ at his Table of­fer to his Saints, his owne body for bread, bloud for wine, in a misticall sort: The Deuill will proffer some such thing to his guests, Bread and Waters; Waters of Stealth, Bread of Secrecie. He is loath to giue God the better: he would not doe it in heauen, and therefore turned out: and doe you thinke, hee will yet yeeld it? no, Reu. 22. in spight of Gods water of Christall, peace and glory; he will haue his waters of Acheron, guilt and vanitie. But by Satans leaue, there is a Bread, Esa. 55.2. that nourisheth not. Wherefore doe ye spend money for that which is not Bread? and your labour for that, which satisfieth not? It (seemes but) is not bread: and (if it be, yet) it satisfies not. Say it could, yet Matth. 4.4. man liues not by bread onely; but by the word and blessing of God. [...], all the de­licates, [Page 115] that Sinne can afford vs, are but [...], the bane of the soule. Pabula peccati, pocula lethi. Erasmus sayes that [...] signifies that victuall, whereby Soul­diers were al­lured to fight. The Captaine of the black [...] Guard giues his Souldiers this Diet. [...] properly signifies ( [...]:) All meate prepared with fire. There is no cheare at this Banket drest without fire; either present of Lust, or future of torment.

Now since the Deuill will put the forme of Bread vpon his tempting wickednesse; let vs examine what kinde of bread it is.

1. The seede is corruption; Leuit. 11.38. an vncleane seede. No other then the tares, which the Matth. 13.28. Enemie sew: God sew good Corne, but whence are the tares? Obseru. 2. The seed whereof this bread is made, is not Wheate or good Corne; but Cockle, Darnell, Tares; Dissention, Rebellion, Lies, Va­nities. The Deuill is herein a Seedes-man, but he sowes corrupt seede; that infects and poysons the heart, which receiues it.

2. The heate of the Sunne, influence of the Ayre, sap and moisture of the Ground, that ripens this seede, are Temptations: The seede once sowne in the apt ground of our carnall affections, is by the heate of Satans mo­tion soone wrought to ripenesse. So that it is matured suggerendo, imprimendo, tentando: suggestion, impressi­on, tentation hasten the seed (to grasse, to a blade, to spindling, to a perfect eare:) to growth in the heart: and all suddenly, for an ill weede growes apace. Ra­ther then it shall dwindle and be stunted, he will crush the cloudes of hell, and raine the showres of his ma­lediction vpon it. Before he sowes, here he waters.

3. The seede thus ripend is soone cut downe, by the Sickle of his subtilty; whose policie to preserue his state Florentine, is beyond Machiauels. His speede is no lesse; else he could not so soone put a Girdle about the loynes of the earth. Iob. 2.2. But what policie can there be in shortning the growth of sinne? this trick rather ener­uates [Page 116] his power, weakens his Kingdome. The Deuill doth not euer practise this cunning; but then alone, when he is put to his shifts. Saepe facit opus, quod non est su­um, vt ita fa [...]iat opus quod est su­um. Cyprian. For, some are so vile, that the Deuill himselfe, would scarce wish them worse. Such are Atheists, Rob-altars, Vsurers, Traytours, &c. But some liuing in the circun ference of the Gospell, are by mans awe and law restrained from professed abominations! what would you haue him now doe? Sure Satan is full of the Politiques. Lactant. Instit. Lib. 2. cap. 15. Daemonas gramma­tici dictos volunt, quasi [...], id est, peritos ac rerum scios. He is a Deuill for his craft. I call therefore the reaping, his Subtiltie: for he might seeme therein to dissolue his Kingdome, and spoile the height of sinne, by cutting it downe. But the sequell and successe proues, he doth it rather to corroborate the power thereof, by making it fitter for application. Thus he 2 Cor 11.14. transformes himselfe to an Angell of light; and is con­tent to top the proud risings of palpable and outward Impieties, that hee may more strongly possesse the soule by hypocrisie. Thus there may be an expulsion of Satan from the house of the heart, quoad veter [...]m erup­tionem, when his repossession is made stronger, quoad nouam corruptionem. Common grace throwes him out, but he findes the house empty, swept, and garnished, that is, trimmed by hypocrisie, and therefore enters and forti­fies with Matth. 12.43. seauen other spirits more wicked then the first. What he cannot doe by notorious rebellion, hee [...]er­formes by dissimulation. So that as Sorcerers and Witches conuerse with euill spirits in plausible and fa­miliar formes, which in vgly shapes they would ab­horre. So many would not endure him, vt rude caco­daemon, as a rough and grosse Deuill, in manifest out­ragious enormities; who yet as a smooth, sleeke, fine, and transformed Deuill, giue him entertainment. This then is his Haruest.

[Page 117]4. Being thus reaped and hous'd, he soone thresheth it out, with the Flaile of his strength. Hee is called Luk. 11.22. the strong man; where he takes possession, he pleads prescription; hee will not out. His power in the cap­tiued conscience scornes limitation: Hee is not con­tent to haue the seed lye idle in the heart, hee must thresh it out, cause thee to produce some cursed ef­fects. Hee doth not (to speake for your capacitie in the Countrey) hoord vp his Graine; but with all his might, and the helpe of all his infernall flailes, hee thresheth it out, and makes it ready for the Market. If any Cain, or Iudas be so hastie, that he will not stay till it be made Bread, tarry for tentation, but tempt him­selfe; the Deuill is glad that they saue him a labour: howsoeuer, he will haue his Graine ready; his sugge­stion shall not be to seeke when he should vse it. Hee would be loath that the lustfull eye should want a Harlot, the corrupt Officer a bribe, the Papist an I­mage, the Vsurer a Morgage, the theefe a bootie. Hee knowes not vvhat guests will come, he will thrash it ready.

5. Being thrashed out, it must (you know) bee ground. Satan hath a Water-mill of his owne: though founded on mare mortuum, a dead Sea, (for all sinnes Hebr. 9.14. are dead workes) yet the current and streame that driues it, runnes with swifter violence, then the straites of Giberaltare. The flood of concupiscence driues it. The Mill consistes of two stones, Deliciae & diuitiae: Pleasure and Profit. There is no seede of sinne, which these two can not grinde to powder, and make fit for Bread, when Concupiscence turnes the Mill. Rapine, Sa­criledge, Murder, Treason, haue bin prepared to a wic­ked mans vse, by these Instruments. Quid non mortaliae pectora cogunt? Couetousnesse and carnall delight bid any sinne welcome. Onely pleasure is the nether stone; [Page 118] Idlenesse would lye still, but Couetousnesse is content to trudge about, and glad when any sackes come to the Mill. These two grinde all the Deuils grist, and supply him with tentations for all the World. All the vgly births of sinnes, that haue euer shewed their mon­strous and stigmaticke formes to the light, haue bene deriued from these Parents; Carnall pleasure and Coue­tousnesse. You see how the Deuill grindes.

6. It is ground, you heare: It wants leauening. The Leauen is the colourable and fallacious argu­ments, that perswade the sweetnesse of this Bread. This is, 1. eyther the Leauen of the Pharises. 2. Or, the leauen of the Sadduces. 3. Or, the Leauen of the Herodi­ans. The Leauen Pharisaicall, is described by CHRIST himselfe to be Luke 12.1. Hypocrisie: a tradition to Matth. 23.25. make cleane the out side of the Cup, but no deuotion to keepe the in­side pure, from extortion and excesse. The Leauen of the Sadduces is the Matth. 16.12. doctrine of the Sadduces: as the mistaken Apostles (about Bread) corrected their owne errours. This Doctrine was a deniall of Act. 23. [...]. Resurrection, of Angel, of Spirit. The Mark. 8.15. Herodian Leauen, was dissolute pro­fanenesse; deriued from the obseruation of Foxe-like Herod. These pleadings for Sinne, by the Deuils mer­cenarie Aduocates, put (like Leauen) a better taste into his Bread. Thus it is leauened.

7. It lackes now nothing but baking. Sure, the Ouen, that bakes this corrupt Bread, is our owne euill affections; which the Deuill heates by his temptations; and with supply of Fewell, to their humours. Thus by sinne he makes way for sinne, and prepares one ini­quitie out of another. Hee strikes fire at the couetous heart of Iudas, and so bakes both Treason and Murder. He hath made Absolons affections so hot by Ambition, that Incest and Parricide is easily baked in them. The Prophet Hosea speakes the sinnes of Israel in this Alle­gory, [Page 119] Hos. 7.4. They are all Adulterers, as an Ouen heated by the Baker: who ceaseth from raising, after he hath kneaded the Dough, vntill it be leauened. Vers. 6. They haue made ready their heart, like an Ouen, whiles they lye in waite: their Baker sleepeth all the night; in the morning it burneth as a flaming fire. They are all hote as an Ouen, &c. Yea, Vers. 8. Ephraim it selfe is a Cake halfe baked. Thus, when our affections are made a fiery Ouen, through the greedinesse of sinne, there is soone drawne out a batch of wickednesse.

Thus the Deuill runnes through many occupations, before his Bread be baked, his Banket prepared for his guests. He is a Seedesman, a Waterer, a Reaper, a Thrasher, a Miller, a Moulder, a Baker. A Baker here for his Bread, as before a Brewer for his Waters. And to con­clude, an Host, that makes the wake, inuites the guests, and Bankets them with their owne damnation.

You haue heard how this Seruice may be called Bread; and therein the subtiltie of the Deuils prescrip­tion. Let vs as iustly poise his description in the ballance, and see how it holds weight. Secret bread, or, the bread of secrecie; nay, of Secrecies: for sinne is not like the Raile, that sits alone; but like the Partridges, which flye by Coueys. Secret. This will be found a fraudu­lent dimension: for Mark. 4.22. there is nothing so secret, that shall not be made manifest. The speeches of whispering, the actes of the Closet shall Luke 12.2. not scape publishing. The Allegorie of Adulterie is prosecuted. Forbidden lusts, stollen by snatches, and inioyed in secret, are sweet and pleasant. It is instanced in this particular, what hath a generall extent to all the paralells; euery sister of that cursed stocke. I will hold with it thus far; that sin loues secrecie; and I will testifie against it a degree further, that no sin is so secret, as the Tempter here affirmes it; or the committers imagine it. And from these two rootes, I will produce you a double fruit of Instruction.

[Page 120]1. Vniust things loue priuacie: the Adulterer saith Iob, loues the darke. Thais drawes Paphnutius into the secret, and more remoued chambers. The two wicked Elders thus tempt that Embleme of chastitie; Ostia pomerij clausa sunt: the gates of the Orchyard are shut; and no body sees vs. Hence the generation of sinnes are called Rom 13.12. the workes of darkenesse. And reformation of life is compared to our Vers. 13. decent walking in the day. Though Ioh. 3.19. the light of grace shines, saith the Sunne of brightnesse, yet men loue darkenesse better, because their deeds are euill. Ignorance and the Night haue a fit simi­litude.

1. Both seasons are still and hush't: no noyse to waken the Sybarites; vnlesse the Cockes, the Ministers: Nuncij Dei et diei: and their noise is not held worth the hearing. Few will beleeue Christs Cocke, though hee crowes to them that the day is broken.

2. Both seasons procure stumbling. The wayes of our pilgrimage is not so euen but that wee need both light to shew the rubbes, and eyes to disce [...]ne them. The Gospell is the day, Christ is the light, Faith is the eye that apprehends it. Light without eyes, eyes with­out light, are defectiue to our good. If either be wan­ting, the stumbling feet indanger the body. In the spirituall priuation of either Gospell or Faith, the affections are not able to keepe vpright the Con­science.

3. Both are vncomfortable seasons. Nox & erroris & terroris plenissima. The night is full of wondring, of wandring. Imagine the Egyptians case in that grosse and palpable darkenesse: Exod. 10.23. the longest naturall night, that the Booke of God specifies. A silent, solitary, me­lancholy, inextricable season. In which, [...]; no murmure disquiets the Ayre; no man heares his name; no Birds sing; except the [Page 121] Owle and the Night-rauen, which croake onely dis­mall things.

4. Both are fit seasons for fowle spirits to range in. It hath beene fabled of night-walking sprights. Let it be false, yet this is true: the Deuill is the Ephe. 6.12. Prince of darkenesse; his kingdome is a kingdome of darkenesse; and his walkes are the walkes of d [...]rkenesse. In the ca­lignious night of Superstition and Ignorance, hee playes Rex, and captiuates many a soule to his obedi­ence. His children (as it is fit) haue the same disposi­tion with their father. They are Tenebrio's, and loue nocturnos conuentus, meetings in the darke: as the [...]ow­der-Tra [...]tours met in the Vault. But the eyes of Ieho­uah see not onely things [...]one in the tops of the Moun­taines, but could sp [...]e the Trea [...]on of the Vaul [...].

2. And this is the consequent I [...]struction, which I would the Diuels blinded guests should know! God sees. There is nothing secret to his eye. 1. Hee sees our sinnes in the Booke of eternitie, [...]. Orph. before our owne hearts conceiued them. 2. He sees them in our hearts, when our inuentions haue giuen them forme, and our intentions birth. 3. Hee sees their action on the Theater of this Earth, quite through the scene of our liues. 4. Hee sees them, when his wrathfull eye takes notice of them, and his hand is lift vp to punish them. There is nothing so secret, and abstracted from the senses of men; Vt creatoris aut lateat cogitationem, August Ciuitat. 22. cap. 20. aut effugiat potestatem; that it may either lurke from the eye, or escape from the hand of God. No Master of a familie is so well acquainted with euery corner of his house; or can so readily fetch any Casket or Boxe he pleaseth: as the Master Ephes. 3.15. of the whole familie in Hea­uen and Earth, knowes all the Angles and Vaults of the World.

The villan [...]es of the Cloistures were not vnseene to his reuenging eye. Perhaps they tooke a recluse life, that they might practise experimentall wickednes, without suspition: pro [...]sing to the world contem­plation, premising their owne thoughts to contamina­tion. They thought themselues secure, shadowed from the eye of notice, and fenced from the hand of Iu­stice. So they were in doctrine, out of the world; but in proofe the world was in them: they were not more (politi) strict in profession, then (polluti) loose in con­uersation. But as darke as their Vaults were, the all-seeing GOD descried their whoredomes, and de­stroyed their habitations; or at least emptied them of so filthy Tenants. The obscuritie of their Cels and Dorters, thickenesse of Wals, closenesse of Windores, with the cloake of a strict profession throwne ouer all the rest, could not make their sinnes darke to the eye of Heauen.

Bern. de c [...]n­uers. ad Cler. cap. 16.Our impieties are not without witnesse. To videt Angelus malus, videt te bonus, videt et bonis et malis maior Angelis Deus. The good Angell, and the bad, and hee that is Heb. 1.4. better then the Angels, farre aboue all principali­ties and powers, sees thee. The iust man sets foorth his actions to be iustified. Lucem & aethera petit, & teste so [...]e viuit: S [...]n. Hee loues the light, and walkes with the witnesse of the Sunne. It is recorded of Iacob, Gen. 25.27. Hee was a plaine man, dwe [...]ling in Tents. Iohn 1.47. Nathaniel (by the testimonie of the best witnesse) was an Israelite indeed, in whom was no guile. It was the Rabbins councell to his Scholler: Remember, there is 1. a seeing Eye: 2. a hearing Eare. 3. a Booke written. Sic viue cum homini­bus, Sen. Epist. 11. quasi Deus videat: sic loqu [...]re Deo, quas [...] homines a [...] ­diant. [Page 123] So conuerse with men, as if GOD saw thee: so speake to God, as if men heard thee. For, non dis­cessit Deus: quando recessit. God is not absent, though thou dost not feele him present. Corporeall sub­stances are in one place locally and circumscriptiue­ly: incorporeall created substances, neither locally nor circumscriptiuely, but definitiuely. GOD the creating substance is euery whit in euery place: not circumscriptiuely as bodies; nor definitiuely as Angels; but repletiuely, (Io [...]is omnia plena) filling euery place by his essence. Hee is hypostatically in CHRIST: graciously in his Saints: gloriously in Heauen: powerfully in Hell. You see then the false­hood of the Deuils assertion: Sinnes would be secret, but they are not.

The Bread of secrecie being described, I should come in the third and last place, to the Ascription: It is plea­sant. But because the former adiunct of sweetnesse, doth but little diuersifie from this of Pleasure; and I shall haue iust occasion to conuince the Deuils fained delicacie, from Solomons proued miserie: I will therefore silence it. And for conclusiue application, giue mee the leaue of your patience, to examine the truth of the (former) secrecie.

It is the Deuils pollicie, though he can not blinde his eyes that made the light in Heauen, Application. and the sight in man; yet hee would darken our sinnes with the vaile of secrecies from the view of the vvorld. And are they so? no, (the suffering eye sees them, and can point them out, nay) sensible demonstration speakes them to the ea [...]es, and obiects them to the sight of man. The iniquities of these dayes are not ashamed to shew their faces; but vvalke the streets without feare of a Ser [...]eant. The sinnes of the Citie are as pert and apert as the sonnes of the Citie. I [Page 124] would Iniquitie was not bolder then Honestie; or that Innocence might speed no worse then Nocence. Absit vt sic, August. sed vtinam vt vel sic, saith Saint Augu­stine, in the like case: God forbid it should be so bad; yet I vvould it were no worse. For the times are so wheeled about to their olde byas, that vix licet esse bonum, it is scarce safe to be an honest man. Suspi­tion makes the good euill, and flatterie makes the euill good, the first in the opinion of others; the last in the opinion of themselues. Our faith is small, and led [...]th reason; our life euill, and led without reason. Corruptio morum to [...]lit scientiam ethicam. Our euill maners shut vp Philosophy and Diuinitie too in­to the caue of Ignorance. Arist.

This Forrest of Man and Beast, the world, growes from euill to worse; like Nabuch [...]dnezzars dreamed Image, whose Dan. 2.32. Head was Golden, Siluer armes, Brasen thighes, but his feet were of Iron and Clay. What Ouid did but Poet [...]ze, experience doth moralize, our man­ners actually performe. This last is (as it must bee) the worst. Our Couetise saith, It is terrae aetas, an Ear­then Age. Our Oppression, ferrea aetas, an Iron Age. Our Impudence, ah [...]nea aetas ▪ a Brasen Age. Neither aurea, nor argentea, saith Necessitie. For the poore may say as the Priest, Act. 3.6. Siluer and Gold haue I none. Let me say; our sinnes haue made it worthy to be called, inferna aetas, a hellish Age.

Sinne is called by Paul, Eph [...]s. 4. The olde man; but hee is stronger now▪ then hee was in his I [...]fancie; diebus Adam [...], in the dayes of Adam. Most mens repen­tance is in the knee or tongue, but their wickednesse in the heart and hand. Money marres all: for this, and the pleasures this may procure, Heb. 12.16. Esau sels his Birth-right, Mat [...]h. 26.15 Iudas sels his Master, 1 King. 21. [...]5 Ahab sels him­selfe to worke vvickednesse. Sinne was wont to loue [Page 125] priuacie, as if shee walked in feare. The Tippler kept his priuate Ale-bench, not the Market place: the Adulterer his Chamber, not (with 2 Sam. 16.22 Absolon) the house-top: the Theefe was for the night or sequestrate wayes: the corrupt Lawyer tooke bribes in his Studie, not in the open Hall; but now (peccata nullas petitura te [...]bras) our sinnes scorne the darke. Men are so farre from being Rom. 6.21. ashamed of their fruitlesse liues, that mala comittunt, commissa iactant, iactata defendunt: they commit euill, [...]oast that they committed, and defend that they boasted. Psal. 73.6. Pride is worne as a chaine, and crueltie as a garment; conspectu omnium, as proud of the fashion. They talke of a Conscience, that seekes couers, like Adams Figge leaues: but these Phil. 3.19. glory in their shame; whose end is damnation, saith Saint Paul. The very Harlot comes short of them: shee wipes her lippes, and saith, shee h [...]th not sinned. B [...]tter fare those, that yet would be accounted honest.

Wee may iustly paralell these times and our com­plaints to the Prophet Esay's, Esa. 3.9. The shew of their countenance doth witnesse against them: they declare their sinne at Sodome, they hide it not: But woe bee to their soules, for they haue rewarded euill to themselues. So the Iewes answered GOD, pleading hard to them, Ier. 3.25. There is no hope: no, for I haue loued strangers, and after them I will goe. Nay, resolutely they discharged GOD of further paines: Verse 31. Wee are Lords, wee will no more come vnto thee. Therefore Ezekiel denounceth their destruction: For this cause Ezek. 21.24. yee shall bee taken with the hand of Iudgement, because your sinnes are discouered: and in all your doings your transgressions doe appeare. So the same people to the Sonne, as they had erst to the Seruants: Wee will not come vnto thee. How often would I haue gathered you, but you would not? Ioh 5.40. Yee will not come at mee, that you might haue life. [Page 126] 1. The way is easie. 2. You shall haue life for com­ming: it is worth your labour. 3. You can haue it no where else; then Come to mee. No, you will not come at mee: as Daniel answered Dan. 5.17. Bels [...]azzar, Keepe thy rewards to thy selfe, and giue thy gifts to an­other.

These are sinnes with lifting vp the hand and he [...]le against God: the hand in opposition, the heele in con­tempt. There are two Ladders, whereby men climbe into HEAVEN; the godly by their Prayers, the wicked by their sinnes. By this latter Ladder did So­dome and Niniueh climbe. GOD graunt our sinnes be not such climbers; that presse into the presence Chamber of HEAVEN, and will bee acquainted vvith GOD, though to our confusion. Are our wic­kednesses done in this R [...]on and Sphaere of sinne, the Earth; and must they come to Heauen first? Must the newes be at the Court, of what is done in the Co [...]ntrie, before the Countrie it selfe know of it? Our consciences take no notice of our owne iniqui­ties; but they complaine in the audience-Court of HEAVEN, and few out an Outlawry against vs. So impudent and vn-blushing is our wickednesse, that with the Prophet wee may complaine: Ier. 6.15. & 8.12. both places in the same words. Were they ashamed, when they had committed abhomination? nay, they were not at all ash [...]med, neither could they blush. Our sinnes keepe not low water, the tide of them is euer swelling: they are obiects to the generall eye; and proud that they may be obserued. And let mee tell you; many of the sinnes I haue taxed, as secret and silent as you take them and as hoarcely as they are pleaded to speake; are no lesse then Thunder to Heauen, and Lightning to men. They doe votally and vocally ascend, that vvould actually, if they could.

[Page 127] Iam. 5.4. The labourers hyre cries in the gripulous Land­lords hand. Iob 31.38. The furrowes of the Incloser cry, com­plaine, nay, weepe against him: for so is the Hebrew word. The vaine-glorious builder hath Haba. 2.11. the stone cry­ing out of the Wall against him, and the beame out of the Timber answering it. The 2 King. 19.28. Blasphemers tumult cryes, and is come vp into the eares of God. The Ier. 6.7. Oppressors rage and violence reacheth vp to Heauen, and is continually before mee, saith the Lord. These are crying sinnes, and haue shrill voices in Heauen, neither are they submisse and whispering on the Earth.

To bee short; most men are eyther Publicanes or Pharises: eyther they will doe no good, or loose that they doe by ostentation. Many act the part of a re­ligious man, and play Deuotion on the worlds Theater, that are nothing beside the Stage; all for sight. Angels in the High-way, Deuils in the by-way: so monstrous out of the CHVRCH, that they shame Religion. It was prouerb'd on Nero, It must needes be good that Nero persecutes: Blasphemandi ansam. their vvicked liues giue occa­sion to the world, to inuert it on them. It must needs be euill, that such wretches professe. Others are like Publicanes: Onely they were Christened when they were Babes, and could not helpe it; but as angry at that indignitie, they oppose Christ all their liues.

Take heed, Beloued; Hell was not made for no­thing. The Deuill scornes to haue his Court emptie [...]: you will not bend, you shall breake: you will not serue God, God will serue himselfe of you. Put not these vices from you, by your impudent cloakings! How many sta [...]d here guiltie of some of thes [...] sinnes? How many may say with Aeneas, Et quorum pars magna sui, whereof I haue a great share. Many cry out, the dayes are euill, whiles they helpe to make them worse. All censure, none amend. If euery one [Page 128] would plucke a brand from this fire, the flame would goe out of it selfe. But whiles wee cast in our iniquities as Fewell, and blow it with the Bellowes of disobedience; wee make it strong enough to consume vs; yea, and all we haue. For God will not spare euer; he is iust, and must strike.

Shall wee loosen our hands to impietie, and tye God from vengeance? I haue often read and seene that Psal. 85.10. Mercy and [...] meet together; that Righteous­nesse and Peace kisse one [...]nother. But Mercie and sinne­fulnesse keepe not the sa [...]e ho [...]s [...], Esa. 57.21. Peace and wic­kednesse are meere stra [...]ers. To reconcile these, is harder then to make the W [...]lfe and L [...]mbe liue toge­ther in quiet. Thinke not that God can not strike. Mars vl [...]or galeam quo (que) perdidit, Inuen. Sa [...]. 4. & res non potuit seruare suas. The H [...]then Gods could not auenge their owne quarrels: But our God ca [...] punish a thou­sand wayes: Fire, Plague, Warre, Famine, &c. Milla nocendi artes. Our sinnes may thriue a while, and batten, beca [...]se they liue in a friendl [...] Ayre, and apt Soile; but in the end they will ouerthrow both themselues and vs. ‘ August.Ciuitatis euersio est, morum non murorum casus.’ A Cities ouerthrow is sooner wrought by lewd liues, then weake walles. Were the walles of our Cities as strong-Turreted and inexpugnable, as the wall that Phocas built about his Pallace; yet it may bee really performed on them, as the voyce in the night tolde him: Did they reach the Clouds, they may be scaled: the sinne within will marre all. Gra [...]iores sunt mimici mores praui, Ambr. quàm hostes infesti. Our worst enemies are our owne sinnes. And thoug [...] these punishments fall not suddenly, yet certainely, if repentance step not be­tweene. [Page 129] Adam did not dye presently on his sin; yet Gods Word was true vpon him: for hee became in­stantly mortall, sure to die, and fell (as it vvere) into a Consumption, that neuer left him, till it brought him to the graue. GOD hath leaden Feet, but Iron hands; take heede ye feasting Robbers: when God strucke that secret theefe Iudas, hee strucke home: he tooke away the world from him, or rather him from the world, and sent him to his owne place. Feast, Reuell, Ryot, Couet, Ingrosse, Extort, Hoord, whiles you will; Acts 1.25. Earth is not your House, but your Bridge: you must passe ouer it, either to Canaan or Egipt, Heauen or Hell; euery man to his owne place.

Graunt, oh deare Father, that wee may so runne our short Pilgrimage on Earth, that our dwel [...]ing-place may bee with thy Maiestie in Heauen, through the merits and mercies of our Sauiour Iesus Christ. AMEN.

THE SHOT, OR The vvofull price vvhich the wicked pay for the Feast of Vanitie. The fourth Sermon.

SAtans guests are vnhappily come from the end of a Feast, to the beginning of a fray. As the Sodomites eate and drunke, till the fire was about their eares: so these are iouiall, and sing care away; but it seemes by the sequell, that the Deuill will not be pleased with a Song; as the Host in the Fable, with the singing guest. Hee cries out, as the Vsurer at his [Page 138] spawning houre, Giue mee my money: Arguments are held complements; perswasions, intreaties, promises of speedie satisfaction will doe no good on him that hath no good in him: hee is like the Cuckoe, alwaies in one tune, Giue mee my money. The Debter may in­treat, this Creditour will not retreat; he will to warre, (you know the Vsurers warre) except he may haue his money. So the great Vsurer, the Deuill, (I hope Vsu­rers doe not scorne the comparison) when the Feast is done, lookes for a reckoning. The Vsurer, perhaps, will take securitie; so will the Deuill: Securitie and deadnesse of heart, will a great while please him. But when Diues hath dined, the Deuill takes away: Death is his knife, and Hell his voyder. Hee takes away one Dish more then he set downe; in stead of the reuersi­on, the Feasters themselues, nay the Feast-maker too: for Diues is the founder, and Sathan is the confounder: the one prouides meate for the belly, the other, by Gods sufferance, 1 Cor. 6.13. destroyes them both. Sathan according to the tricks of some shifting Hostes, bids many friends to a Feast, and then beates them with the Spit. Dainty cheere, Eccles. 1. Phil. 3.19. but a sawcie reckoning. The Feast is vanitie, the Shot vexation. Thus they that worship their belly as God, temple themselues in Hell: and as their end is dam­nation, Amos. 6.7. so their damnation is without end. Therefore shall they goe captiue with the first, that goe captiue: and the banket of them that stretched themselues shall be re­moued.

I would willingly lead you through some Suburbs, before I bring you to the maine Citie of Desolation; and shew you the wretched conclusion of this Banket, and confusion of these Guests. All which arise from the conterminate scituation, or (if I may so speake) from the respondent opposition of these two Sermons, Wisedomes and Follies, that is, Gods and Sathans. For [Page 139] this sad sequell is (if not a relatiue, yet) a redditiue de­monstration of their miserie; for after the infection of sinne, followes the infliction of punishment. The tur­rets I would leade you by, are built, and consist of Fare­wels and Welcomes; of some things deposed, and some things imposed; positiue and priuatiue circumstances; valedictions and maledictions: they take their leaues of temporall and affected ioyes, and turne vpon eter­nall and cursed sorrowes. I will limit these generall obseruations into foure.

All sinfull ioyes are dammed (if not damned) vp with a But. They are troubled with a But-plague; Obser. 1. like a Bee with a sting in the taile. They haue a worme that crops them, nay gnawes asunder their very root; though they shoote vp more hastily, and spread more spatiously then Ionas gourd. There is great preparation of this Banket, properation to it, participation of it; all is carried with ioy and Iouisance: there is a correctiue But, a veruntamen, spoyles all in the vp-shot. A little Colliquintida, that embitters the Broath. A perillous, a pernicious, rocke, that splits the Ship in the Hauen. When all the prophecies of ill successe haue beene held as Cassandra's riddles; when all the contrarie windes of afflictions, all the threatned stormes of Gods wrath, could not disharten the Sinners voyage to these Netherlands; here is a But that shipwrackes all: the very mouth of a bottomlesse pit, not shallower then Hell it selfe.

It is obseruable that Salomons prouerbiall sayes, are so many select Aphorismes; contayning, for the most part, a paire of crosse and thwart sentences; handled rather by collation then relation; whose coniunction is disiunctiue. The Prouerbs are not ioyned with an Et, but an At: with a But, rather then with an And. Stollen waters are sweete, &c. But hee knoweth not, &c. [Page 140] It stands in the midst, like a Rudder or Oare, to turne the Boat another way. Eccles. 11.9. Reioyce oh yong man, &c. But know that for all these things, God wil bring thee to Iudgement, &c. All runnes smooth, and enclines to the byace of our owne affections, till it lights vpon this rub. The Ba­bell of Iniquitie is built vp apace, till confusion steps in with a But. It is like the suddaine clap of a Serieant on a Gallants shoulder. He is following his lusts, full sent and full crie; the arrest strikes him with a But, and all's at a losse.

As in a faire Summers morning, when the Larke hath called vp the Sunne, and the S [...]ne the Hus­bandman: when the earth had opened her Shop of perfumes, and a pleasant winde fannes coolenesse through the heated ayre: when euery creature is re­ioyced at the heart. On a sodaine the furious windes burst from their prisons, the thunder rends the clouds, and makes way for the lightning, and the spowtes of heauen streame downe showres; a hideous tempest soo­ner dampes all the former delight, then a mans tongue can well expresse it. With no lesse content doe these guests of sinne passe their life, they eate to eate, and drinke to drinke, often to sleepe, alwaies to surfet: they caroll, daunce, spend their present ioyes, and promise themselues infallible supply. On a sodaine, this But comes like an vnlooked for storme, and turnes all into mourning; and such mourning (as Rahell had for her Children) that will not be comforted, because their ioyes are not.

A wicked man runnes headlong in the night of his vnwaked securitie, after his wonted sports; and because hee keepes his old path, which neuer interrupted him with any obstacle, hee nothing doubts, but to speed as hee had wont: but his enemie hath digged a pit in his way, and in he topples, euen to the depth of Hell. Thus [Page 141] wicked ioyes haue wretched sorrowes: and as man hath his Sic, so God hath his Sed. If we will haue our will in sinne, it is fit, he should haue his will in punish­ing. To this sense, Solomon frequently in his Prouerbs. They will pursue wickednesse, But they shall bee plagued. I haue forbidden vsurie, adulterie, swearing, malice, as vncleane meates; you will feede on them: But you shall bee punished. There is a reckoning be­hinde, a But they neuer shot at: but they shot besides the But, the whiles. God hath prepared them as the miserable Iob. 7.20. markes, that shall receiue the arrowes of his vengeance, till they are drunke with blood. They shall suffer that in passion, which Iob spake in apprehension. Iob. 6.4. The arrowes of the Almightie shall be within them, the poyson whereof shall drinke vp their spirits, and the terrours of God shall set themselues in aray against them. So Moses sung in the person of God against the wicked. Deut. 32.42. I will make mine arrowes drunke with blood, and my sword shall eate flesh, &c. They forget, that when God shall rebuke them in his wrath, and Psal. 38.1.2. chasten them in his hot displeasure, his arrowes shall sticke fast in them, and his hand shall presse them sore. This is their sad Epilogue, or rather the brea­king off their Scaene in the midst; The Banket of stollen waters and secret bread is pleasant: But the dead are there, and the guests be in the depth of Hell.

The Deuill doth but cozen the wicked with his cates; as before in the promise of Delicacie, Obseru. 2. so here of perpetuitie. Hee sets the countenance of continuance on them, which indeede are more fallible in their cer­taintie, then flourishable in their brauerie. Their ban­ketting-house is very Psal. 73.18. slipperie; and the feast it selfe, a meere 20. dreame. Let the Guest preserue but reason, and he shall easily make the collection: that if for the present, ‘Ga [...]dia plus aloes, quam sua mellis habent;’ To the compound of his ioyes, there goe more bitter [Page 142] then sweet simples; what will then the end be? euen such a one, as at once ( consumit delicias, consummat mi­serias) makes an end of their short pleasures, and begins their lasting paines. This my Text salutes them, as the Mason was wont to salute the Emperour at his Coro­nation, with a lappe-full of stones:

Chuse great Emperour, out of this whole heape, what stone thou best likest for thine owne Sepulcher. You that crowne your dayes with Rose-buds, and flatter your hearts with a kingdome ouer pleasures, thinke of a low graue for your bodies, and a lower roome for your soules. It is the subtiltie of our common enemie, to conceale this woe from vs so long, that wee might see it and feele it at once. For if we could but foresee it, we would feare it; if we truely feared it, we would make meanes not to feele it.

Our most fortified delights are like the childs castle, done downe with a fillop: [...], nay [...] a sha­dow, the very dreame of a shadow, a rotten post, slight­ly painted, a paper-tower, which the least puffe ouer­turnes.

Time whirles about the world, and makes all in­feriour things to trauell and spend themselues together with him. Sinfull and earthly delight is well called, amiabile, fragile, flebile, a thing soone loued, sooner en­ded, but long, very long lamented: a rotten nut, faire but hollow. Though Philosophy saith, there is no vacuitie in rerum natura, yet Diuinitie saith, there is no­thing [Page 143] but vacuitie in naturae rebu [...]. Nature, as it is not onely corrupt of it selfe, but made more fowle in the euill mans vse, hath nothing in it, but vanitie: and va­nitie is nothing: a meere emptinesse, a vacuitie. Hence, if Aristotle commends the nature of things, the better Philosopher Solomon, discommends the things of nature; especially in their base and bad vsage. Onely the Deuils Feast-house hath a faire bush at the dore, (yet if the wine were good, what needs the Iuie?) and Psal. 73.10. therefore his people turne in thither, and waters of a full cup are wrung out to them. But when they are once in, they finde themselues deceaued, for the dead are there, &c.

Then put no trust in so weake comforts, that will be vnto you, as Egypt to Israel, a Reed; which when you leane vpon, it will not onely faile you, but the splin­ters shall run into your hand. Esa. 30.5.6. You shall be ashamed of your weake confidence. The Burden of the beasts of the South. Into the land of trouble &c. I am no Prognosticator. Yet if Cosmographie affirme that wee liue in a Southerne Climate, and experience testifie that wee haue many beasts among vs; methinkes, these words lie as fit for vs, as if they were purposely made. How many in our land, by losse of Conscience are become Atheists, and by losse of Reason beasts? who run so fast to this Egipti­an feast of wickednesse, that hee speakes easiest against them that speakes but of a Burden? These hauing found Sathans temptations true for the daintinesse, iudging by their owne lusts, dare also take his word for the continuance. But if the great Table of this Earth shall be ouerthrowne, what shall become of the dainties that the hand of nature hath set on it? To which purpose saith Ierome. Hier. lib. 2. Epist. ad Heliod. Oh si possemus in talem ascen­dere speculam, de qua vniuersam terram sub nostris pedi­bus cerneremus, iam ti [...]i ostenderem totius orbis ruinas, &c. If it could be granted vs to stand on some lofty Pina­cle, [Page 144] from which wee might behold the whole earth vnder our feete; how easily perswasion would make these earthly pleasures seeme vile in thy opinion? You sa [...], your pleasures are, for number manifold, for truth manifest, for dimension great: grant all, though all be false: yet they are for time short, for end sowre. Breue est, quod delectat: aeternum, quod cruciat. It is short, that pleaseth them; euerlasting, that plagueth them. Pleasure is a channell, and, Death the sea, where­into it runs. Mellif [...]uus ingressus, f [...]llifluus regressus, yeeld your ioyes sweet at the Porch, so you grant them bit­ter at the Posterne. Securus et Securis must meete. Wickednesse and wretchednesse must be made ac­quainted. The lewd mans dinner, shall haue that rich mans Supper: Luk. 12 [...]0. Thou foole, this night thy soule shall be re­quired of thee. The Deuill then you see, is a crafty and cheating hoast, whose performance falls as short of his promise, as time doth of eternitie. Let then the Apo­stles caueat, be the vse of this obseruation. Ephes. 5.6. Let no man deceiue you with vaine words: for because of these things▪ commeth the wrath of God on the children of disobedience.

The punishments of the wick [...]d are most vsually in the like; Oser [...]. 3. proper and proportionable to their offences. 1. Solomon here opposeth the house of mourning to the house of feasting; as in expresse termes. Eccle [...]. 7. for as it is fit in the body, Eccles▪ [...].2. that surfet should be followed with death: so these that greedily make themselues sicke with sinne, become iustly dead in soule. 2. They haue affected the workes of hell, therefore it is iust that hell should affect them, and that euerie one should be gran­ted their Acts. 1.25. [...]wne place. 3. As they would not know what they did, till they had done it; so they fitly know not the place whither they shall goe, till they are in it. Nescit: hee knoweth not, &c. 4. For the high places, which their ambition climbed to, Ver. 14. They are cast [Page 145] downe, like L [...]cifer, to the lowest place, the depth of Hell. As Simon Magus would flye with arrogance, so he came dow [...]e with a vengeance, and broke his necke. See how fitly they are qu [...]ted. Prou. 4.17. They eate the bread of wickednesse, and drinke the wine of violence: now they are scanted of both, except they will eate the bread of gall, and drinke their owne teares.

Thus Pharaoh drownes the Hebrew males in a Ri­uer. Exod 1.22. Exod. 14.28. Exod. 1. therefore is drowned himselfe with his army in a sea. Exod. 14. He had laide insupportable burdens on Israell; God returnes them with full weight, number, measure. When Israell had cut off the thumbs and great toes of Iudg. 1.7. Adoni-bezek, heare the maimed King confesse the equitie of this Iudgment. Three­score and ten Kings, hauing their thumbs and great toes cut off, gathered their meate vnder my table: as I haue done, so God hath requited me. As proud Baiazeth threatned to serue Tamberlaine, being conquered; to imprison him in a cage of iron, and carry him about the world in triumph: so the Scithian hauing tooke that bragging Turke, put him to the punishment which hi [...]selfe had lesson'd; carrying and carting him through Asia, to be scorned of his owne people. Thus [...]s [...]h. 7.10. Haman is hanged on his owne gallowes. Perillus tries the tricke of his owne torment.

The Papists, that would haue fired vs in a house, were themselues fired out of a house. Gunpowder spoyled some of their eyes, Musket-shot killed others, the Engines of their owne conspiracie: and the rest were aduanced higher by the head, then the Parlia­ment-house, that would haue lifted vs higher, of purpose to giue vs the more mortall [...]all. God hath [...]e­taliated their workes into their owne bosomes. Psal 7.14. They trauelled with iniquitie, conceiued mischiefe: and loe the birth is their owne sorrow. 15. They haue digged a pit [Page 146] for vs, and that low, vnto Hell; and are falne into it themselues.

The order of Hell proceedes with the same degrees; though it giue a greater portion, yet the same propor­tion of torment. These wretched guests were too bu­sie with the waters of sinne; behold now they are in the depth of a pit, where no water is. Diues, that wasted so many Tunnes of Wine, cannot now procure water, not a Pot of water, not a handfull of water, not a drop of water, to coole his tongue. A [...]g. hom. 7. Desiderauit guttam, qui non dedit micam. A iust recompence. Hee would not giue a crumme; he shall not haue a drop. Bread hath no smaller fragment, then a crumme; water no lesse fraction then a drop. As he denied the least comfort to Lazarus liuing, so Lazarus shall not bring him the least comfort dead. Thus the paine for sinne, answeres the pleasure of sinne. Where, now, are those delicate moisels, deepe carowses, loose laughters, proud po [...]t, midnight reuels, wanton songs? Why begins not his fellow-guest with a new health? or the Musicke of some rauishing note? or, if all faile, hath his foole-knauish Parasite no obscene iest, that may giue him de­light? Alas! Hell is too melancholly a place for mirth. All the Musicke is round-ecchoing groanes: all the water is muddie with stench: all the food anguish.

Thus damnable sinnes shall haue semblable punish­ments: and as Augustine of the tongue, so wee may say of any member. Si non reddet Deo faciendo quae de­bet, redd [...]t ei patiendo quae debet. If it will not serue God in [Page 147] action, it shall serue him in passion. Where voluntarie obe­dience is denied, involuntarie anguish shall be suffe­red. Know this thou swearer, that as thy tongue spets abroad the flames of Hell, so the flames of Hell shall be powred on thy tongue. As the Drunkard will not now keepe the Cup of satietie from his mouth, so God shall one day hold the Cup of vengeance to it, and he shall drinke the dregges thereof. As the Vsurers are tormentors to the Common-wealth, on earth, so they shall meete with tormentors in Hell; that shall trans­cend them both in malice and subtiltie: and load them with bonds and executions; and (which is strangely possible) heauier then those, they haue so long traded in. The Church-robber, incloser, ingrosser, shall find worse prolling and pilling in Hell, then themselues vsed on earth; and as they haue beene the worst De­uils to their Countries wealth, so the worst of Deuils shall attend them. The vncleane adulterer shall haue fire added to his fire. And the couetous wretch, that neuer spake but in the Horse-leaches language, and carried a mouth more yawning, then the graues, is now quitted with his nunquam satis, and findes enough of fire in the depth of Hell.

The Deuill hath feasted the wicked, and now the wicked feast the Deuill: Obser [...]. 4. and that with a very charge­able Banket. For the Deuill is a daintie Prince, and more curious in his diet, then Vitellius. He feedes, like the Caniball, on no flesh, but mans flesh. He loues no Venison but the Hart, no fowle but the Breast, no fish but the Soule. As the Psal. 14.4. vngodly haue eaten up Gods people as bread; so themselues shall be eaten as bread: [...]t is iust, that they be deuoured by others, that haue de­uoured others. As they haue beene Lyons to crash the bones of the poore; so a Lyon shall crash their bones: they are Satans Feast, 1 Pe [...]. 5.8. he shall deuoure them. Thus they [Page 148] that were the guests, are now the Banket: as they haue beene feasted with euils, so they feast the D [...]uils.

Make a little roome in your hea [...]ts, ye fearelesse and desperate wretches, for this meditation. Behold, now, as in aspeculatiue glasse, the Deuils hospitalitie. Once be wise: beleeue without triall, without feeling. Yeeld but to be Rom 6. [...]1. ashamed of your sinnes, and then I (can with comfort) aske you, [...]hat fruit they euer brought you? Let me but appeale from Philip of Macedon, when hee is drunke, to Philip of Macedon, when he is sober; from your bewitched lusts, to your waked consciences; and you must needes say, that breuis haec, non vera voluptas. All Eph 5.11. the workes of darknesse are vnfruitfull, except in pro­ducing and procuring Matth. 8.12. vtter darknesse. Sinne is the De­uils earnest-peny on earth, in Hell he giues the Inheri­tance. Temptation is his presse-money: by rebellion, oppression, vsurie, blasphemie, the wicked like faith­full Souldiours fight his battels: When the field is wonne, or rather lost (for if he conquers, they are the spoile) in the dep [...]h of he [...]l hee giues them pay. Who then would march vnder his colours; who, though he promise Matth. 4.9. Kingdomes, cannot performe a Matth. 8.31. Hogge? Alas poore beggar! he hath nothing of his owne but sinne, and death, and hell, and torment. Nihil ad ef­fectum, ad defectum satis. No posit [...]ue good, enough priuatiue euill.

Euen those, that passe their soules to him by a reall Couenant, he cannot enrich: they liue and dye most penurious beggars, as pernicious villaines. And they, vpon whom God suffers him to throw the riches of this world (as a s [...]are ouer their hearts) which he can­not doe, but at second hand; haue not enough to keepe either their heads from aking, or their conscien­ces from despairing. Thus, though God permit him, [...]o helpe the Luk. 1 [...]. rich man to sill his Barnes, the Vsurer to [Page 149] swell his Coffers, the Luxurious to poyson his blood, the malicious to gnaw his bowels, the s [...]crilegious to amplifie his reuenewes, the ambitious with credit, yet ther [...] is neither will in God, nor willingnesse in the De­uill, that any of these should be a blessing vnto them. All is but borrowed ware, and the Customers shall pay for day: the longer they abuse them, the larger ar­rerages they must returne. Onely here, I may say, that bona sunt, quae dona sunt; they are goods, that are gifts. God giues his graces freely, the Deuill his Iunkets falsly: for the guests must pay; and that deerely; when the least Item in the bill, for paines, is beyond the grea­test dish of the Feast, for pleasures.

Solomons Sermon spends it selfe vpon Tvvo Circum­stances, the

• Persons.
  • Tempting. Sh [...]. [...] right Harlot: as appeares by her
    • Prostitution.
    • Prodition.
    • Perdition.
  • Tempted. The Dead. All death is from sinne, whether
    • Corporall.
    • Spirituall.
    • Eternall.
  • Attempted. He know­eth not. Whose ig­norance is either
    • Naturall.
    • Inuincible.
    • Affected.
    • Arrogan [...].
• Place. Where their mi­sery is amplified, in part personally, in part locally.
  • Per infirmitatem. By their [...]eaknes to resist▪ soone in.
  • Per Inf [...]rnitatem In hell.
  • Per profunditatem. In the depth of Hell.

[Page 150]The person tempting, or the Harlot, is Vice; vgly and deformed Vice; that with glazed eyes, surph [...]ld cheekes, pyed garments, and a Syrens tongue, winnes easie respect and admiration. When the heate of ten­tation shall glow vpon concupiscence, the heart quick­ly melts. The wisest Solomon was taken and snared by a woman: which foule adulterie bred as foule an issue, or rather progeniem vitiosiorem, a worse, Idolatrie. Sa­tan therefore shapes his Temptation in the lineaments of an Harlot: as most fit and powerfull, to worke vp­on mans affections. Certaine it is, that all delighted vice is a spirituall adulterie.

The couetous man couples his heart to his gold. The Gallant is incontinent with his pride. The cor­rupt Officer fornicates with briberie. The Vsurer sets continuall kisses on the cheeke of his securitie. The heart is set, where the hate should be. And euery such sinner spends his spirits, to breed and see the issue of his desires. Sinne, then, is the Deuils Harlot, which being tricked vp in tempting colours, drawes in visitants▪ praemittendo sua [...]ia, promittendo perpetua, giuing the kisses of pleasure, and promising them perpetuall. We may obserue in this Strumpet.

1. Prostitution. Pro. 7.13. Pro. 7.13. So she caught him, and kissed him, and with an impudent face said vnto him, &c. Shame, now-a-dayes, begins to grow so stale, that many vices shall vie impudent speeches and gestures with the Har­lot. Ver. 18. Come, let vs take our fill of loue: as Putiphars wife to Ioseph, without any ambagious or ambiguous circum­locutions or insinuations, come lye with me. Sinne neuer stands to vnty the knot of Gods interdiction, but blunt­ly breakes it; as the Deuill at first to the rootes of man­kind, ye shall not die. The Vsurer neuer looseth so much time, Gen. 3. as to satisfie his conscience: it is enough to satisfie his concupiscence. A good Morgage lies sicke of a for­fet, [Page 151] and at the Vsurers mercie. It is as surely damned, as the Vsurer himselfe will be, when he lyes at the mer­cie of the Deuill. These are so farre [...]rom that old Quare of Christians, quid faciemus, what shall wee doe? That they will not admit the nouell question of these toyte-headed times, What shall we thinke? They will not giue the co [...]science leaue, after a tedious and importu­nate sollicitation, to study of the matter. But are more iniurious and impenetrable to their owne soules, then that vniust Iudge to the Widdow.

A cheate is offred to a Trades-man, an Inclosure to a Landlord, an vnder-hand Fee clapt in the left hand of a Magistrate, if they be euill, and corruption hath first Marshalled the way, the field is wonne. They neuer treat with sinne for truce, or pawse on an answere, but presently yeeld the fort of their consci­ence. No wonder then, if the Deuils Harlot be so bold, when she is so sure of welcome. It is our weakenesse, that prompts the Deuill with encouragement: whom if we did resist, hee would desist. Our weake repulses harten and prouoke his fiercer assaults. He would not shew the Worldling his apparant hornes, if hee did not presume of his couetous desire to bee horsed on the backe of Mammon, and hurried to Hell. Hence sinne is so bold as to say in the wicked heart, Non est De­us, Psal. 14.1. there is no God: and so peremptorily to conclude to it selfe, Psal. 10.6. I shall not be moued; for I shall neuer be in ad­ue [...]sitie. Hence euen Psal 49, 11. their inward thought is, that their houses shall continue for euer, &c. This is presumptuous and whorish prostitution, to set out Iniquitie bare-fa­ced, without the Maske of pretexts, to hide her vgly visage. An impetuous, an imperious Impudence, that not w [...]th a feminine rapture▪ but rather with a mascu­line rape, captiues the conscience. You see Follies pro­stitution.

[Page 152]2. Prodition is the ranckling tooth that followes her rauishing kisses. Iudas kissed his Maister with the same heart. Iniqu [...]tie hath an infectious breath, if a faire countenance. All her delights are like faire and sweet flowers, but full of Serpents. The tempted may giue a concluding groane, ‘Sic violor, violis, oh violenta, tuis.’

Thy soft flowers haue stung me to death. For in­deede it is most true, Augustine. Nemo ipsum peccatum amat, sed male amando illud quod amat, illaqueatur peccato. No man loues sinne for it owne sake, but by an irregular and si­nister loue, to that hee doth loue, hee is snared with sinne. The Deuill knowes, that his Ephesian Harlot, Vice, would want worshippers, if treason and death were written vp on the Temple-dore: therefore health and content are proclaimed, and as on the Theater pr [...]sented; but there is Hell vnder the Stage, there is treason in the vault.

Thus Temptation misleades the Nauigatours with a Pyrates light: deceiues the liuing fowles with a dead bird: a Syren, a Iudas, a Iebusite, a Iesuite. For were the Iesuite to play the Deuill, or the Deuill the I [...]suite on the stage of this world; it would be hard to iudge which was the Iesuite, which the Deuill; or which played the part most naturally. As Iniqu [...]ties are Sa­thans Harlots to corrupt the affections; so Iesuites are his E [...]gines to peruert the braines: for if the new guest here be heart-sicke, so their Pro [...]elite is braine-sicke. Both are made so dissolute, till they become desolate, robbed and destitute of all comfort.

Sinne deales with her guests, as that bloody Ger­mane Prince, that hauing inuited many great States to a solemne Feast, flattered and singled them out one by [Page 153] one, and cut off all their heads. As fatall a successe attends on the flatteries of sinne. Oh then, fuge pecca­tum exulceratricem hanc: Fly this Harlot, that carries death about her. Goe aloofe from her dore, as they say, the Deuill doth by the Crosse: but (let that sauour of supposition, nay of superstition) doe thou in sincere deuotion flie from sinne, quasi à facie colubri, as from a Serpent. Shee hath a Syrens voyce, a Mermaides face, a Helens beautie to tempt thee: but a Leapers touch, a Serpents sting, a trayterous hand to wound thee. The best way to conquer Sinne, is by the Parthian warre, to runne away. So the Poet.

Tunc peccata fugantur, cum fugiantur. Wee then put sinne to a forced flight, when it puts vs to a voluntarie flight. That Poeticall amoris artifex et medicus, so coun­sels. Fuge conscia vestriconcubitus, &c. But beyond all exception, the holy Apostle giues the charge, flie For­nication. Shunne the place, suspect the appar [...]nce of euill. You see her Prodition.

Her perdition followes. Shee vndoes a man; not so much in the estate of his carkasse, as of his conscience. The guest is not so much damnified in respect of his goods, as damned in respect of his grace. Euery man is not vndone, that is beggered: many like Iob, Minime pereunt, cum maxime perire videntur, are indeede least vndone, when they seeme most vndone. Nay, some may say with the Philosopher, perieram, nisi peri [...]ssem, if I had not sustained losse, I had beene lost. So Dauids great trouble made him a good man. Naamans lea­prous flesh, brought him a white and cleane spirit. But the perdition that vice brings, is not so visible, as it is miserable. The sequell of the Text will amplifie this: onely now I apply it to the Harlot. The Harlot de­stroyes a man many wayes.

[Page 154]1. In his goods. It is a costly sinne. Thamar would not yeeld to Iudah without a hire. The hire makes the Whore.

The old Prouerbe conioynes venery and beggerie. The Prodigall returned not from his Harlot without an empty Purse. Sinne doth no lesse vndoe a mans e­state. It is a Purgatorie to his Patrimonie. It is obie­cted: It rather helps him to riches, and swels his purse. Doth not a bribed hand, asycophant-tong [...]e, a coue­tous and griping palme make men wealthie? Yeeld wealthie, not rich. He is rich, that possesseth what hee got iustly, and vs [...]th what he possesseth conscionably, other wealthy, are not vnlike either the Capuchines, or the Seculars. Some, like the former, professe beggerie, though they possesse the Indies: these had rather fill their eye then their belly, and will not breake a Summe, though they endanger their healths. The other sort, are like the Seculars, that will fare well, though with a hard farewell. P [...]o. 6.26. But (as the Harlot, so) often Vice brings a man to a morsell of bread. Prou. 6. Thus Tibi fit damne, vitio lucrosa voluptas: Pleasure is no lesse, then a losse to thee, then a gaine to Sinne. It is not amisse, to an­swere Sathans Inuiters to this Feast, as the vitious Poet his Cockatrice.

It is euen one reason, to disswade vs from sinne, that it is costly.

[Page 155]2. In his good name. No worldly vndoing is like this shipwrack. Goods may be redeemed, but this (semel amissa, postea nullus eris) once vtterly lost, thou art no­body. It is hard to recouer the Set, when a man is put to the after-game for his credit. Though many a ma [...]s reputation be but (hypemeni [...]m [...]vum) a rotten Egge; whiles he is a great dealer with other mens goods, and of himselfe no better then a begger. And though the most famous are but Astmatici, short-breathed men, and their reputation no better then Ephraims righte­ousnesse, but a morning dewe: yet actum est de homine, cum actum est de nomine, when a mans good name is done, himselfe is vndone.

A man, indeede, may loose his good name without cause; and be at once accused & abused; when slanders against him are maliciously excepted, & easily accepted. But Psal. 37.6. God shal bring forth his righteousnes as the light, and his Iudgment as the noone day. Contrarily, another man hides the vlcers of his sore conscience with the playsters of sound repute! But to be puffed vp with the wrongfull estimation of our selues, by the flattering breath of o­thers blowne praises, is a ridiculous pride. Saepe flagel­latur in corde proprio, qui laudatur in or [...] alieno. Many, that are commended in other mouthes, are secretly and iustly snibbed in their owne conscience. Such a one couzens his neighbours, they one another, and all himselfe. And as originally the deceit came from him, so euentually the shame will end in him. Hence they, whose fames haue beene carried furthest on the wings of report, haue beene after (by the manifestation of their hidden wickednesses) more deaded in mens thoughts, then in their owne carkasse. For Pro. 10.7. the name of the wicked shall rot.

This is the mischiefe, which sinne in generall, as whoredome in particular, works to the name; a rotten [Page 156] reputation, an infamous farne, a reproach for a report: that their silent memories are neuer coniured vp from the graue of obliuion, but as the Sonne of Neba [...]'s; for their owne disgrace; and for an intimation of terrour, to the imitation of their wickednesse. It were well for them, if Time, which vnnaturally deuoures his owne brood, could as well still their mention, as it hath staid their motion: or that their memoriall might not sur­uiue their funerall. Now, though it be no euident de­monstration, yet it is a very ominous and suspitious thing, to haue an ill name. The Prouerbe saith, hee is halfe hanged. A thiefe before the Iudge speeds the worse for his notorious name. Is this all? no; but as he, whose breath is stifled with a cord, is wholly hanged: so he that hath strangled his owne reputation, which is the breath of his breath, with a lewd life, is at least halfe suspended. His Infamy hangs on the Gybbet of popular contempt, till it be recouered. He is halfe aliue, halfe a corps. It was the plaine meaning of the Prouerbe.

Now, that a bad name is a broad shame, it appeares; because no Stewes-haunter would be called a Whore-monger. No Papist an Idolater, no Vsurer an Vsurer. All sinners are ashamed to be accounted, what they haue assumed to be. But it is certaine that he that is a­shamed of his name, his name may be ashamed of him. As thou louest thy reputation with men, seeke the testi­monie of thine owne conscience. It is the best fame, that carries credit with God. Let men say, what they list, Oh Lord thou knowest mine innocence. Yet, because it is hard to do good, vnlesse a man be reputed good, therefore dare not to darken the light of thy name, by the grosse cloudes of thy Impieties. This is the second destructi­on that continued Vice brings her Louers. Pro. 6.33. A wound and dishonour shall he get, and his reproach shall not be wiped away. When hee hath done it, he is vndone by it. Per­dit honorem, perdendo honestatem. The dishonestie in [Page 157] him, shall bring dishonour to him▪ he builds, Haman-like a gallowes for his owne credite.

3. In his health. The precepts of Wisedome, practised with obedience, Prou. 4.22. bring health to the flesh, & are life to those that find them. But sinne is rottonnesse to the bones. 1 Cor. 6.18. He that committeth fornication, saith Saint Paul, sinneth a­gainst his owne body. Let it be ineuitably true in this sin, it is (at least accidentally) true in all sinnes. For though God suffers some reprobates to keepe Psal. 73.4.5.7. Iob. 21.12. vere. 7 s [...]r [...]e health and to escape common Plagues: that they haue fat eyes and cleare lungs: merry hearts, and nimble loynes: and can stroke their gray haires: yet often hee either puts them on the racke of some terrible disease, or quite puts out their candle. Psal. 55.23. Bloudy and deceitfull men shall not liue out halfe their dayes. All sicknesse orignally proceeds from sinne, all weaknesse from wickednesse. As Mephibo­sheth caught his lamenesse by falling from his Nur [...]e; so all men their diseasednes by falling from their Christ. The euill disposition of the soule, marres the good composition of the body. There is no disaster to the members, but for disorder in the manners. All disea­ses are Gods reall sermons from heauen, whereby hee accuseth and punisheth man for his sins.

The Harlot is a plague to the flesh: she is worse then a feauer; more infectious then the pistilence. Euery Nation hath his seuerall disease. Irish the Ague, Spanyards the Pip, Dutch-men the dropsie, French their fatall and merited miserie; neither doe the Eng­lish goe scot-free. All haue their speciall plagues some­what proper to themselues, except whoredome and sinne communicate them. But the Harlot is an vni­uersall plague, whereof no Nation is free. shee makes the strong man glad of po [...]on, brings health acquain­ted with the Phisitian: and hee that stoutly denied the knowledge of his gate, now stands trembling at [Page 158] his study dore, with a bare head, a bending knee, and an humble phrase. She is the common sinke of all cor­ruptions, both naturall and preternaturall, incident to the conscience or corpes: and hath more diseases attending on her then the Hospitall.

The Madianit [...]sh Harlot, Sinne, leads in a traine of no fewer nor weaker plagues, Deut. 28. Consumptions, Feauers, Inflammations, Botches, Emerods, Pestilences, are (pec­cati qedisehuae) the obseruant hand-maides of iniquitie. As it is, then, wicked to 1 Cor. 5.16. take the members of Christ, and make them the members of an Harlot; so it is wretch­ed to diuorce the affections of the minde from God, and wed them to any impietie. Thus doe these paire of Harlots impaire the health.

4. They both concurre to spoyle a mans soule: whiles the Soule of the soule, Gods Spirit, (quo agitan­te calescimus) is by this bereaued vs. Act. 17.28. In him wee liue, moue, and haue our being. In illo viuimus: viuimus, per naturam, bene viuimus per gratiam. In illo mouemus, vel mouemur potius, ad humana, ad diuina opera suscipienda. [...]; essentiam habemus, quoad esse, et quoad bene esse. In him all liue naturally, some graciously. In him wee moue, or rather are moued, to the performance, all of humane workes, some of diuine. In him wee haue our being; both that we are at all, and that we are well. This better life is the soule spoiled of, when sinne hath taken it captiue. Prou. 6.26. The Adultresse will hunt for the pre­cious life. She is ambitious and would vsurpe Gods due and claime the heart, the soule. ver. 32. Hee that doth loue her destroyeth his owne soule. Which shee loues not for it selfe, but for the destruction of it: that all the blos­somes of grace may dwindle and shrinke away, as bloomes in a nipping Frost: and all our comforts runne from vs, as flatterers from a falling Greatnesse, or as Vermine from an house on fire. Nay, euen both thy [Page 159] liues are endangered. The wicked man Prou. 7.23. go [...]h after her, as a foole to the correction of the st [...]ckes; till a [...] strike through his liuer, as a bird hasteth to the snare, and knoweth not that it is for his life. It is as ineuitably true of the spirituall Harlots mischiefe. For Prou. 1.32. the turning away of the simple shall slay them. Saue my life and take my goods, saith the prostrate and yeelding Traueller to the theefe. But there is no mercy with this enemie: the life must pay for it. She is worse then that inuincible Nauy, that threatned to cut the throates of all (Men, Women, Infants:) but I would to God, shee might goe hence againe without her errand, as they did; and haue as little cause to bragge of her conquests.

Thus haue wee discribed the Temptresse. The Tempted followes, who are here called the Dead. There be three kindes of death, corporall, spirituall, eternall. Corporall, when the body leaues this life. Spirituall, when the soule forsakes, and is forsaken of grace. Eternall, when both shall be throwne into hell. 1. is the seperation of the soule from the body. 2. is the seperation of body and soule from grace. 3. the sepe­ration of them both from euerlasting happinesse. Man hath two parts, by which hee liues; and two places, wherein he might liue, if hee obayed God: Earth for a time, Heauen for euer. This Harlot Sin, depriues either part of man in either place of true life; and subiects him, both to the first and second death. Let vs therefore examine in these particulars, first, what this death is, and secondly, how Sathans guests, the wicked, may be said liable thereunto.

1. Corporall death is the departure of the soule from the body, whereby the body is left dead, with­out action, motion, sense. For the life of the body, is the vnion of the soule with it. For which essentiall de­pendance, the soule is often called and taken for the [Page 160] life. Ioh. 13.37· Peter said vnto him, Lord, why cannot I follow thee now? I will lay downe my soule for thy sake. [...], his soule, meaning as it i [...] translated, his life. And Math. 10.39. He that findeth his soule, shall loose it: but hee that looseth his soule for my sake, shall finde it. Here the Soule is taken for the Life. So that in this death there is the seperation of the soule and body, the dissolution of the person, the priuation of life, the continuance of death: for there is no possible regresse from the priuation to the habite, except by the supernaturall and miraculous hand of God. This is the first but not the worst death, which sinn [...] procureth. And though the speciall dea [...]nesse of the guests here be spirituall: yet this, which we call naturall, may be implied, may be applied: for when God threatned death to Adams sinne, in illo die m [...]ri­ [...]ris: in the day that thou eatest thereof thou shalt surely die; yet Adam liued nine hundred and thirtie yeares after. There was, notwithstanding, no delay, no de­lusion of Gods decree: for in ipso die, in that very day death tooke hold on him; and so is the Hebrew phrase, Ge [...]. 2.17. dying, thou shalt dye; fall into a languishing, and incu­rable consumption, that shall neuer leaue thee, till it bring thee to thy graue. So that hee instantly dyed, not by present seperation of soule and body, but by mortallitie, mutabillitie, miserie, yea by sorrow and paine, as the instruments and agents of Death. Thus said that Father. Aug ci [...]it. d [...]. Lib. 13. cap. 10. After a man beginneth to be in this body, (by reason of his sinne) he is euen in death.

The wicked then, are not onely called Dead, be­cause the conscience is dead; but also in respect of Gods decree, whose inviolable substitution of Death to Sinne cannot be euaded, auoyded. It is the Satute-law decreed in the great Parliament of Heauen. Heb [...]. 9.27. Sta­tutum omnibus se [...]el mori. It is appoynted vnto men once to die. T [...]is is one speciall kindnesse that sinne doth vs; [Page 161] one kisse of her lippes. Shee giues her louers three mortall kisses. The first kils the conscience: the se­cond the carkase: the third body and soule for euer. Rom. 5.12. Death passed vpon all men, for that all haue sinned. So Paul schooles his Corinths. 1 Cor. 11.30. For this cause many are wea [...]e and sicke among you, and many sleepe. And conclu­siuely, peccati stipendium mors. Rom. 6.23. The wages of sinne is Death. This Death is to the wicked, death indeed, euen as it is in it owne full nature, the curse of God; the suburbes of Hell. Neither is this vniust dealing with God, that man should incurre the death of his body, that had reiected the life of his soule. Fulgent. nisi praecessisset in peccato mors animae, numquam corporis mors in supplicio sequer [...]tur. If sinne had not first wounded the body, death could not haue killed the soule. Hence saith Augustine. De Trin. lib. 4· cap. 12 Men shunne the death of the flesh rather then the death of the spirit: that is, the punishment, rather then the cause of the punishment,

Indeed Death considered in Christ, and ioyned with a good life, is to Gods elect Phil. 1.21. an aduantage: nothing else, but a bridge ouer this tempestuous sea to Paradice. Gods mercy made it so, saith S. Augustine, De ciuit. lib▪ 13 chap. 4. Non qui [...] mors bonum aliquod sacta est, quam vi [...]ae constat esse contra­ [...]ium; [...]ed vt in­strumentum fie­ret, per quod transiretur in vi­tam. Not by ma­king death in it selfe good, but an instrument of good to his. This hee demonstrates by an instance. chap. 5. As the Law is not euill, when it increaseth the lust of sinners, s [...] death is not good, though it augm [...]nt the glory of su [...]ferers. The wic­ked vse the law ill, though the law be good. The good die well, though death be euill. Hence saith So­lomon. Ecles. 7.1. The day of death is better then the day of ones birth. For our death is (not obitus, sed abitus) not a perishing but a parting. Non amittitur anima, praemittitur tantum. The soule is not lost to the body, but onely sent be­fore it to ioy. Si duriùs seponitur, meliùs reponitur. If the soule be painfully laid off, it is ioyfully laid vp. Though euery man that hath his Genesis, must haue [Page 162] his Exodus; and they that are borne must dye. Yet saith Tertullian of the Saints: Profectio est, quam putas mo [...]tem. Our dying on earth, is but the taking our iourney to Heauen. Simeon departs, and that in peace. In pace, in pacem. Death cannot be euentually hurt­full to the good; for it no sooner takes away the temporall life, but Christ giues eternall in the roome of it.

Alas! [...]: Corpora, cadauera. Our graues shall as surely be Coffins to our bodies, as our bodies haue beene Coffins to our soules. The minde is but in bondage, whiles the body holds it on earth. [...], Ficin▪ in vitae Pla [...]onis. quasi [...], as Plato affirmes. Of whom saith an Anthony; that when hee saw one too indulgent to his flesh in high Diet, he asked him; What doe you meane to make your prison so strong? Thus, qui gloriatur in viri­bus corporis, gloriatur in viribus carceris: He that boast­eth the strength of his body, doth but bragge, how strong the Prison is, wherein he is [...]ayled.

[...]. The body is the disease, Ho [...]. the graue, the destinie, the ne­cessitie and burden of the soule.

Epictet. qui to­lerand as esse in­iuria [...], et absti­nendum à vo­luptate d [...]cuit. It was a good obseruation, that fell from that Sto­icke. Homo calamitatis fabula, infaelicitatis tabula. Man is a Storie of woe, and a map of miserie. So Mantuan.

[Page 163]It appeares then, that Death is, to the good, a pro­curer of good. Lactant. lib. 4.48. Mors intermittit vitam, non eripit. Ve­nit iterum, qui nos in lucem r [...]ponat dies. Their Death is but like the taking in sunder of a Clocke, vvhich is pulled a pieces by the makers hand, that it may bee scowred, and repolished, and made goe more perfect­ly. But Death to the wicked is the second step to that infernall Vault, that shall breede either an innouation of their ioyes, or an addition to their sorrowes. Diues for his momentanie pleasures, hath insufferable paines. Iudas goes from the Gallowes to the Pit. Esau from his dissolution in earth, to his desolation in Hell. The dead are there. Though the dead in soule be meant lite­rally, yet it fetcheth in the body also. For as originall sinne is the originall cause of Death, so actuall sinnes hasten it. Men speede out a Commission of Iniquities against their owne liues. So the enuious man rots his owne bones. The Glutton strangles, the Drunkard drownes himselfe▪ The male-content dryes vp his blood in fretting. The couetous, whiles he Italionates his conscience, and would Romanize his estate, starues himselfe in plaine English: and would hang himselfe, when the Market falls, but that hee is loath to be at the charges of a Halter. Thus it is a Feast of Death, both for the present sense, and future certaintie of it. The dead are there.

2. Spirituall death is called the death of the soule: which consisteth not in the losse of her vnderstanding and will (these she can neuer loose, no not in Hell) but of the truth and grace of God; wanting both the light of faith to direct her, and the strength of Loue to in­cite her to goodnesse. Rom. [...].6. For to be carnally minded is death: but to be spiritually minded, is life and peace. The soule is the life of the body, God of the soule. The spirit gone vtterly from vs, wee are dead. And so especially, are [Page 164] the guests of Satan, dead. [...] You hath he quickened, who were dead in trespasses and sinnes. And [...] 5.6. the Widdow that liueth in plea [...]ure, is dead whiles she liueth. This diuorce­ment and seperation made betwixt God and the soule by sinne, is (mors animae) the death of the soule. Esa. 59.2. But your Iniquities haue seperated betweene you and your God. Heb 10 38. But we liue by faith: and that Ga [...]. 2.2 [...]. in the Sonne of God. Eph. 2▪ 5. His spi­rit quickens vs, as the soule doth a lumpe of flesh, when God infuseth it.

Now because these termes of spirituall death are com­municated both to the elect and reprobates, it is not amisse to conceiue, that there is a double kinde of spiri­tuall death. 1. In regard of the Subiect that dieth. 2. In regard of the Obiect whereunto it dieth. Spirituall death in the faithfull is three-fold.

1. They are dead to Sinne. Rom. 6. [...]. How shall wee that are dead to sinne, liue any longer therein? A dead nature can­not worke. He that is dead to sinne, cannot, as hee is dead, sinne. Wee sinne indeede, not because wee are dead to sinne, but because not dead enough. Would to God you were yet more dead, that you might yet more liue. This is called Mortification. What are mortified? Lustes. The wicked haue mortification too; but it is of grace. Matth. 8. They are both ioyntly expressed. Let the dead burie the dead. Matth. 8.22. Which Saint A [...]gustine ex­pounds. De ciuit. lib. 20. cap. 6. Let the spiritually dead, bury those that are cor­porally dead. The faithfull are dead to sinne: the faith­lesse are dead in sinne. It is true life to bee thus dead. Mortificatio concupiscentiae, vi [...]ificatio animae: so farre is the spirit quickened, as the flesh is mortified. So true is this Paradoxe; that a Christian so farre liues, as he is dead: so far [...]e he is a Conquerour, as he is conquered. Vincendo se, vincitur à se. By ouercomming himselfe, he is ouercome of himselfe. Whiles hee ouer-rules his lustes, his soule rules him. When the outward cold [Page 165] rageth with greatest violence, the inward heat is more and more effectuall. When Death hath killed and stil­led concupiscence, the heart begins to liue. This warre makes our peace.

This life and death is wrought in vs by Christ: who at one blow slew our sinnes, and saued our soules. Vna eadem (que) manus vulnus opem (que) tulit. One and the same hand gaue the wound and the cure. Vulneratur concupiscentia, sanatur conscientia. The deadly blow to the concupiscence, hath reuiued the conscience. For Christ takes away as well ( dominandi vim, as damnandi vim) the dominion of sinne, as the damnation of sinne. He died, that Rom. 6.12. sinne might not raigne in our mortall body, he came to 1 Ioh. 3.8. destroy, not onely the Deuill, but the workes of the Deuill. Hence if you would, with the spectacles of the Scriptures, reade your owne estates to God, Rom. 6.11. Rec­kon your selues to be dead indeede vnto sinne, but aliue vnto God through Iesus Christ our Lord. This triall consists not in being free from lusts, but in brideling them: not in scaping tentation, but in vanquishing it. It is enough, that Rom. 8.37. in all these things, wee are more then Conquerours, through him that loued vs.

2. They are dead to the Law. Gal. 2.19. For I through the Law, am dead to the Law, that I might liue vnto God. Wherein hee opposeth the Law against the Law, the new against the olde, the Lawe of Christ, against that of Moses. Luth. in Gal. This accuseth the accusing, condemneth the condemning Law. The Papists vnderstand this of the ceremoniall Law: but Paul plainely expresseth, that the Law morall, which would haue beene to vs a Law mor [...]all, is put vnder: wee are dead vnto it. As Christ at once came ouer death, and ouercame death, et super it, e [...] superat. So we, in him, are exempted from the condemning power and killing letter of the Law; and by being dead vnto it, are aliue ouer it. Indeede [Page 166] the Law still abides: as Christ when hee rose from the graue, the graue remained still. Pe [...]er freed from the Prison, the Palsey from his Bed, the young man from his Coffin, the Prison, Bed, Coffin remaine still; the persons are deliuered. So the Law abides to mortifie our lustes still more and more, but our conscience is freed from the bondage of it. Wee are dead vn­to it.

3. They are dead to the world. This Death is double, Actiue and Passiue.

1. Actiue. The world is dead vnto vs. The vani­tie of carnall ioyes, the varietie of vanities, are as bit­ter to vs, as pleasant to the Cosmopolite or worldling. And since wee must giue our voyces either to God or Mammon: when God asketh as Iehu, Who is on my side, who? We stand out for our God. Angustum est stratum pectoris humani, et vtrum (que) operire non potest. Mans heart is too narrow a bed, to lodge both God and the world in at once. Qui vtrum (que) ambit, in vtro (que) deficiet. The Hound that followes two Hares, will catch neither. Nemo potest duobus Dominis, neque dominijs, inseruire. No man can serve two Masters, with true seruice; espe­cially when they command contrary things. Matth 6. Thus is the world dead to vs: For since the world is not so pre­cious as the soule; wee leaue the world to keepe our soule: since both cannot well be affected at once. Therefore Philip. 3.8. we account all things drosse and losse for the ex­cellent knowledge of Christ.

2. Passiue. Wee are dead to the world. As wee e­steeme it drosse, it esteemes vs filth. 1 Cor. 4.13. Wee are made as the filth of the world, and as the off-scowring of all things vnto this day. As wee, in a holy contempt, tread it vn­der in our workes, and vilefie it in our words, so it lookes vpon vs betwixt scorne and anger, and offers to set his foote on our neckes. But vicimus, wee haue [Page 167] conquered. 1 Ioh. 5.4. Whosoeuer is borne of God, ouercommeth the world: and this is the victorie that ouercommeth the world, euen our faith. Let vs reioyce, therefore, Gal. 6.14. in our Lord Ie­sus Christ, by whom the world is crucified to vs, and wee to the world.

These are good deaths! blessed soules, that are thus dead. Their death is Mortification, and like the Phoe­nix, they are no sooner dead, but they are new borne. Their old mans Autumne is their new mans Spring-tide. There are none thus dead at this Feast.

The dead, here, haue seared consciences, poisoned affections, warped, withered, rott [...]n soules. Twice dead, faith Saint Iude, and some without hope of growing, plucked vp by the rootes. Though the Pythegorean error, the transanimation or the departure of the soule from man to man, was brought to the Basilideon heresie: Nay, (which was more grosse) though the Poets fai­ned, that the soules of men departed into beasts. Or­pheus into the Swanne, Aiax into the Lyon, Aga­memnon into the Eagle, Polititians into Bees and Ants, the luxurious into Hogges, tyrants into Wolues: which were positions for Machiauell, and Articles of Lucians faith. Yet they might rather, (and that more fauourably to their owne credites, speaking according to mens liues) haue affirmed that the spirits of beasts might rather seeme to haue entred men: if at leas [...] the beasts doe not preserue their nature better then men. They liue whiles they liue; men are dead euen liuing. Impiè viuere est diu mori. A wicked life is a con­tinuall death. And we may say of an old wicked man, not that hee hath liued, but that hee hath beene long. Non diu vixit, sed diu suit. Deus vita, à qua qui distinguitur perit. God is the true life, without whom we cannot liue.

The heart of a wicked man thus becommeth dead. The Deuill workes by suggesting, man by consenting, [Page 168] God by forsaking. He forsakes thus. 1. By suffering a hard heart to grow harder. 2. By giuing successe to ill purposes, which hee could haue disappointed. 3. By not imparting the assistance of his spirit. Thus he leaues them in darknesse, that would not chuse the light; and finding their hearts vndisposed to beleeue, deliuers them vp to Infidelitie. Dei noc [...]e em [...]lli­r [...], obdurar [...] est: nolle illumina­re, &c. His not willing to soften, is enough to harden: his not willing to en­lighten, is to darken. Dei claudare est clausis non aperire. God is then said to shut vp, when he doth not open to them that are shut vp. God is able to soften the hard heart, open the blinde eye, pierce the deafe eare: when hee doth, it is mercie; when not, it is Iustice. Onely our falling is from our selues. Hos. 13.9. Oh Israel, thou hast de­stroyed thy selfe, but in mee is thy helpe. For God is euer formost in loue, Deu [...] [...]rior in amore, posteri [...]r in odio. but last in hate. He loued vs, before we loued him: but wee hate him, before hee hates vs. Multi ne laberentur detenti, nulli vt laberentur impulsi. God preserues many from falling, Ab illo est quód statur: à nobu quòd r [...]tur. but hee thrusteth none downe. By his strength we stand, by our owne weakenesse we fall.

As in the sicknesse of the body, so of the soule, there are criticall dayes, secret to our selues, but well knowne to God; whereby hee sees our recouerie vnlikely, and therefore turnes vs ouer to the danger of our sicknesse. That now too late Ierusalem knowes, what was offred her in the day of her visitation. God blindes the soule blinded before by Satan; and hardens againe Pharaohs selfe-hardned heart: Et quia non faciunt bona quae cognos­cunt, non cognoscent mala quae faciunt. Because they would not doe the good they knew, they shall doe the euill they knew not. Thus is the soules death degreed vp. Sinne gathers strength by custome, and creepes like some contagious disease in the body from ioynt to ioynt; and because not timely spied and medicined, it [Page 169] threatens vniuersall hazard to the whole. It swels like the Sea: Vnda leuis, maiora volumina, sluctus ad coe­lum. An Egge, a Cockatrice, a Serpent, a fierie flying Serpent. Custome indeede kills the soule. The Curse that the Cretians vsed against their enemies, was not fire on their houses, nor rottennesse on their beasts, nor a sword at their hearts; but that, which would in time trebble to them all these mischiefes, Vt mala consue­tudine [...]el [...]cten­tur. that they might be delighted with an euill custome. Temptation assaults the heart: consent wounds it: it lyes sicke of action: it dies by delight in sinne: it is buried by cu­stome. The Bell hath tolled for it, Gods word hath mourned: the Church hath prayed for it: but (quid valeant signa precesi [...]e?) What good can signes & prayers doe, when we voluntarily yeeld our heart to him that violently kils it? Thus God leaues the heart, and Satan ceaseth on it, whose gripes are not gentler then Death.

Thus the habite of sinne takes away the sense of sinne; and the conscience that was at first raw and bleeding, as newly wounded, is now 1 Tim. 4.2. seared vp with an hote iron. The conscience of a wicked man first speakes to him, as Peter t [...] Christ, Matth. 16.22. Master looke to thy selfe. But he stops her mouth with a violent hand. Yet shee would faine speake with him, like the importunate Widdow, to doe her iustice. Hee cannot well be rid of her, therefore he sets her a day of hearing, and when it is come, faileth her. Shee cries yet lowder for audi­ence; and when all his corrupt and bribed affections cannot charme her silence, he drownes her complaints at a Tauerne, or laughes her out of countenance at a Theater. But if the pulse beates not, the body is most dangerously sicke, if the conscience pricke not, there is a dying soule. It is a lawlesse Schoole, where there is an awlesse Monitor. The Citie is easily surprised, where the watch cannot ring the alarmes. No maruell, if [Page 170] numnesse be in the heart; when there is drunkennesse in the conscience.

These are the dead guests. Dead to all goodnesse. Deafe eares, lame feete, blinde eyes, maimed hands, when there is any imployment for them in Gods ser­uice. Eyes full of lust, void of compassion. Eares deafe to the word, open to vanitie. Feete, swift to shed blood, slow to the Temple. Hands open to extortion, shut to charitie. To all religion the heart is a piece of dead flesh. No loue, no feare, no care, no paine can pene­trate their senselesse and remorselesse hearts. I know, that according to the speech of the Philosopher, Nemo fit repente miser: This is no sodaine euill: they were borne sick, they haue made themselues dead. Custome hath inveterated the vlcer, rankled the conscience, and now sinne flowtes the Physitians cure, knowing the soule dead. Through many wounds they come to this death. At first they sinne and care not, now they sinne and know not: The often taken Potion neuer works. Euen the Physicke of reproofe turnes now to their hardning. Oh that our times vvere not full of this deadnesse! How many neuer take the maske of Reli­gion but to serue their owne turnes! And when pietie becomes their aduantage, yet they at once counterfet and contemne it. If a wished successe answere the in­tention of their minds, and contention of their hands, God is not worthie of the praise; either the [...]r fortune or their wit hath the glory of the deede, and thankes for it. But if they be crossed, God shall be blasphemed vnder the name of destinie; and hee shall be blamed for their ill, to whom they will not be beholding for their good.

God is not thought of but in extremitie, not spoken of but in blasphemie. Oh dead hearts! whose funerall we may lament, whose reviuing wee may, almost, not [Page 171] hope. But what? will this deadnesse neuer be a little wak [...]ned? True it is, that God must miraculously raise vp the soule thus dead, and put the life of his grace in­to it, or it is d [...]sperate. The conscience, I confesse, will not euer lye quiet in these dead guests: but as they haue iayled vp that for a while in the darknesse of Se­curitie; so when God looseth it, it will rage as fast a­gainst them, and dogge them to their graues. For as there is a Heauen on earth, so a Hell on earth. The dead to sinne are heauen'd in this world: the dead in sinne are hell'd here, by the tormenting anguish of an vnappeaseable conscience. As Bishop Latimer, in a Sermon, told these guests of a Feast in Hell; which wil afford them little mirth: where weeping is serued in for the first course, gnashing of teeth for the second. So, after their Feast on Earth, which was no better then Numa's, where the Table swomme with delicate dishes, but they were swimming dishes, spectand [...] non gustandae dapes; Let them prepare for another Banket, where groanes shall be their bread, and teares their drinke, sighes and sorrowes all their Iunkets; which the Erynnis of con­science, and the Megaera of desperation shall serue in, and no euerlastingnesse of time shall take away.

But these spiritually dead guests doe not euermore scape so long: sometimes God giues them in this life a draught of that viall of his wrath which they shall af­ter sup off to the bottome. The wicked man, that had no feare, now shall haue too much feare. Hee that be­gun with the wanton Comedie of presumption and profanenesse, ends with the Tragedie of horrour and despaire. Before he was so a-sleepe, that nothing could waken him: now hee is so waking, that nothing can bring him a-sleepe. Neither disport abroad, nor quiet at home can possesse him: hee cannot possesse him­selfe. Sinne is not so smooth at setting forth, as turbu­lent [Page 172] at the iourneyes end. The wicked haue their day▪ wherein they runne from pleasure to pleasure, as Iobs children from banket to banket: their ioyes haue chan­ges of varietie, little intermission, no cessation; neither come they faster, then their lusts call for them. So God hath his day: And Amo [...] 5.18. woe vnto you that desire the day of the Lord: to what end is it for you? the day of the Lord is darknesse and not light. 19. As if a man did flee from a Lyon, and a Beare met him; or went into the house, and leaned his hand on the Wall, and a Serpent bit him. Such is the vn­rest of a conscience brought to fret for his sinnes. So August. Aug. in Psal. 45. Fugit ab agro in ciuitatem, à publico ad domum, à domo in cubiculum. He runnes from the field into the Citie, from the Citie to his house, and in his house to the priuatest Chamber: but he cannot flie his enemie▪ that cannot flie himselfe.

At first the Deuils guest pursues pleasure so eager­ly, that hee would breake downe the barres that shut it from him, and quarrell, with venture of his blood, for his delights, nay for the conditions of his owne sorrow and damnation. Now pleasure is offered him: no, it will not downe. Musicke stands at his Win­dore: it makes him as mad with discontent, as it did once with ioy. No [...]est can stirre his laughter, no com­panie can waken his vnreasonable and vnseasonable melancholy. Now hee that was madder then N [...]ro in his delights, fear [...] compasseth him on euerie side. Hee starts at his owne shaddow, and would change firme­nesse with an Aspen leafe. He thinkes, like the Burgun­dians, euery Thistle a Launce, euery Tree a man, euery man a Deuill. They feare, where no feare was, saith the Psalmist. They thinke, they see, what they doe not see. This is the wicked mans alteration: time is, he will not be warned; time comes, hee will not be comforted. Then he is satisfied with lusts, that thought satisfaction [Page 173] impossible. Riches wearie him now to keepe them more then they wearied him once to get them; and that was enough. So I haue read the oppressers will. Lego omnia bona mea domino Regi, corpus sepulturae, ani­mam diabolo. I bequeath all my goods to the King, my body to the graue, my soule to the Deuill. He that did wrong to all, would now seeme to doe right to some; in giuing his coyne to the Prince, whom he had decei­ued; his soule to the Deuill, whom hee had se [...]ued. Wherein, as he had formerly iniured man, now he in­ [...]ures both God and himselfe too.

3. I haue dwelt the longer on this spirituall dead­nesse, because the guests at this banket haue this death in present: the precedent and subsequent are both fu­ture; the one naturally incurred by sinne, the other iustly inflicted for vnrepented sinne. For all shall dye the corporall death, Eceles. 9.2. Hee that feareth an oath, as well as hee that sweareth, the [...]eligious as the profane. But this last, which is Eternall death, shall onely cease on them, that haue before hand with a spirituall death slaine themselues. This therefore is called the second death. Reuel. 20.6. Blessed and holy is hee, that hath part in the first resurre­ction, (which is the spirituall life by grace:) On such the second death hath no power. Hee that is by Christ rai­sed from the first death, shall by Christ also scape the second. But hee that is dead spiritually, after hee hath died corporally, shall also dye eternally. This is that euer­lasting seperation of body and soule from God, and consequently from all comfort. Matth. 10.28 Feare him, saith our Sauiour, that is able to destroy both body and soule in Hell. Dan. 12.2. And many of them, that sleepe in the dust of the earth shall awake, some to euerlasting life, and some to shame and euerlasting contempt. This is that death, that Ezek. 33.11. God de­lights not in. His goodnesse hath no pleasure in it, though his iustice must inflict it.

[Page 174]Man by sinne hath offended God an infinite Ma­iestie, and therefore deserues an infinite miserie. Now because he is a nature finite, hee cannot suffer a pu­nishment infinite in greatnesse, simul et semel, together and at once: hee must therefore endure it ( successiuè sine fine) successiuely without end. The punishment must be proportioned to the sinne; because not in present greatnesse, therefore in eternall continuance. Christ for his elect suffered in short time sufficient punishment for their sinnes: for it is all one, for one that is eternall to dye, and for one to dye eternally. But he for whom Christ suffered not in that short time, must suffer for himselfe beyond all times, euen for euer.

This is the last Death: a liuing death, or a dying life, what shall I tearme it? If it be life, how doth it kill? If death, how doth it liue? There is neither life nor death but hath some good in it. In life there is some ease: in death an end. But in this death neither ease nor end. Aust. de ciuit. [...]. lib. 21. cap. 3. Prima [...]ors animam d [...]lentem pellet de c [...]r­pore: secunda mors animam nolentem tenet in corpore. The first death driues the soule vnwillingly from the body; the second death holdes the soule vnwillingly in the body. Reu. 9.6. In those dayes shall men seeke death, and shall not finde it; and shall desire to dye, and death shall flye from them. Esay. 66.12. Their worme shall not dye. Thus saith the Scripture, morientur mortem, they shall dye the death. Yet their death hath much too much life in it. For there is a perfection giuen to the body and soule after this life; as in heauen to the stronger participation of com­fort, so in hel to the more sensible receiuing of torment. The eye shall see more perspicuously, and the eare heare more quickly, and the sense feele more sharply, though all the obiects of these be sorrow and anguish. Vermis conscientiam corrodet, Aug. ignis carnem comburet, quia et corde et corpore deliquerunt. The worme shall gnaw [Page 175] the conscience, the fire burne the flesh, because both fle [...]h and conscience haue offended. This is the fear­full death, which these guests incurre: this is the Sho [...] at the Diuells Banket. God in his Iustice suffers him to reward his guests, as hee is rewarded himselfe, and (since they loued his worke) to giue them the stipend due to his seruice. These are the tempted guests: dead.

The vlgar Latine translation, I know not vpon what ground, hath interpreted here, for mortui, Gigan­tes: thus: hee knoweth not that the Gyants are there. Mon­strous men, that would dart thunder at God himselfe; and raise vp mountaines of impietie against Heauen. As if they were onely great men that feasted at Sathans Banket, whose riches were able to minister matter to their pleasures. And surely such are in these dayes: of whose sinnes when we haue cast an inventory ac­count, we might thus with the Poet sum vp themselues.

The Gyants, in the Scripture, Gen. 6.4. were men of a huge stature, of a fierce nature. The Poets fained their Gyants to be begotten and bred of the Sunne and the Earth, and to offer violence to the Gods: some of them ha­uing an hundred hands, as Briareiu was called centima­nus: meaning, they were of great command; as Helen wrot to Paris of her husband Menelaus. An nescis longas regibus esse manus? This word Gyants, if the originall did afford it, must be referred, either to the guests; signifi­ing that monstrous men resorted to the Harlots table, & that it was Gigantoum conviuium, a tyrannous feast: or else (and that rather) to the tormentors; which are [Page 176] laid in ambush, to surprise all the commers in, and carry them as a pray to Hell. But because the best tran­slations giue no such word, and it is farre fetched, I let it fall, as I tooke it vp.

The third person here inserted, is the Attempted: the new guest whom she striues to bring in to the rest. He is discribed by his ignorance, Nescit: Hee knoweth not what company is in the house, that the dead are there. It is the Deuils pollicie, when hee would ran­sacke and robbe the ho [...]se of our conscience, like a theefe to put out the candle of our knowledge. That wee might neither discerne his purposes, nor decline his mischeefes. Hee hath had his instruments in all ages, to darken the light of knowledge. Domi­tian turnes Philosophie into banishment. Iulian shuts vp the Schoole-doores. The barbarous souldiours vnder Clement the seauenth, burned that excellent Va­tican library. Their reasons concurred with Iulians pro­hibition to the Christans. [...]: least they kill vs with our owne weapons. For it is said euen of Gentile learning. Hic est Goliae gladius, quo ipse Goliah ingulandus est. Hic Herculis claua, qua rabidi inter Ethnicos canes percutiendi sunt. This is that Goliahs sword, whereby the Philistine himselfe is wounded. This is that Hercules clubbe, to smite the madde dogs amongst the heathen. Habadallus, Maho­mets scholler, that Syrian Tyrant, forbad all Christian children in his dominions, to goe to schoole; that by ignorance hee might draw them to superstition. For [...]. To be destitute of learning is to dance in the darke. These were all Sathans instruments; yet they come short of the Pope; whose pollicie to aduance his Hierarchie, is to oppresse mens consciences with ignorance: teaching that the ful­nesse of zeale, doth arise from the emptinesse of know­ledge: [Page 177] euen as fast as fire flasheth out of a fish-pond.

There are degrees in sin, so in ignorance. It is a sin to be ignorant of that we should know: but a greater sinne to be ignorant of that wee haue m [...]anes to know. Ignorance may [...]e distinguished into fiue kindes. Ignorantia hu­mana, naturali [...], affectata, inuin­cibilis, sup [...]rba. Hu­mane, naturall, affected, inuincible, proud and puffed vp.

1 The first is humane. This is not sinfull, as in A­dam, not to know his nakednesse, nor Sathans sub­tiltie. So in the Angels, yea euen in the head of An­gels Christ himselfe, as man, not to know Mark. 13.32. the latter day. Cyril. Proprium est naturae humanae futura ignorare. It is a thing simply proper to the nature of man, to be ignorant of future things. No legall iniunction binds vs to it: no censure shall passe against vs for the want of it. This is called ignorantia iusta, an vnfaulty ignorance.

2 The second is naturall: called ignorantia in [...]irmi­tatis vel imperitiae: the ignorance of infirmitie, incident to mans nature since his fall. For desiring to know more, hee knew lesse. This is the effect of sinne, sinne in it selfe, and the ca [...]se of sinne. It was bred by transgression, it doth breed transgression, and is no lesse then transgression of it owne nature: for Gods law binds vs to the knowledge of his law. The blinde swallowes many a flye: the ignorant cannot be inno­cent. This is ignorantia simplex, inuoluntaria, priuatiuae, as the Schoole calls it. A sinne which the Papists ge­nerally, and I feare, many Protestants particularly, neuer repent of. Dauid doth. It is this, that makes vs aliants from God. Ephes. 4 1 [...]. Hauing the vnderstanding darkned, being alienated from the life of God, through the igno­rance that is in them, and through the blindnesse of their heart. Saint Paull cals his ignorance, the cause of his sinnes. Et nescius seru [...]s poenas luit, saith Christ: 1 Tim. 1.13. euen the ignorant seruant shall be beaten with some stripes. Esa. 5.13. There­fore my people are gone into captiuitie, because they haue no [Page 178] knowledge. A Prophecie mistically fulfilled in these dayes, in respect of our spirituall bondage to Sathan; 2 Cor. 4.4. The God of this world hauing blinded the mindes of vn­beleeuers. This ignorance cannot excuse, for wee are bound to know. The breach of our Nationall sta­tutes cannot goe impune by the plea of Ignorance. It may ( a tanto not a toto) a little quallifie and allay our punishments, not annihilate them. This is [...], Folly; and hee that drinkes of [...]ollies cup, shall haue little cause to licke his lips after it. Nature is a com­mon schoole-master; and the Gentiles sinning against that monitor, iustly perish. Rom. 1▪20. For the in [...]sible things of God may be vnderstood by the things that are made: so that they are without excuse. Euen the errours of the Iewes had their sacrifices, and shall not the ignora [...]ces of the Christians cry God mercy? This ignorance is sinfull, yea euen in those that cannot haue [...]he meanes of knowledge.

3. The third is an a [...]fected ignorance. Io [...] 3.19. This is the conedmnation, that light is come into the world, and men loued darknesse rather then light, becaus [...] their deedes were euill. These shut their eares when God calleth; and be­ing housed in their secu [...]itie, will not steppe to the dore, to see if the Sunne shines. This ignorance, if I may say so, doth reside rather in their affections then vnderstanding part. 2 Pet. 3.5. They wil [...]ully know not, saith S. Peter. They know, but will not know, and runne with broad eyes to distruction. Tell them that Christ is at Ierusalem: no, it is too [...]arre off. Nay, venit ad li­mina virtus, the ki [...]gdome of Heauen is among you: then if they must needs goe to Church, they will goe hoo­ded. P [...]eiudice of affections shall muffle the eyes of knowledge. Thus the Deuill carryes them quietly to Hell; as the Falconer his hooded Hawke, which bare-fac'd would bayte, and be too wild to sit on his [...]ist. [Page 179] These sometimes haue gray haires, and greene affecti­ons. Like a man that being borne neere a great Citie, yet neuer trauelled to it: He can direct others the way, he neuer went. These to auoyd that [...]ault, which the Traueller found in England, horologia non benè ordina­ta, that our clockes were not well kept (he ment, our houres were ill spent) will haue no clocke at all in their house, to tell them how their time passeth; no in­former of their erring wayes. And as if a candle would set their house on fire, they liue perpetually in the darke. Micah was glad, hee had got a Priest; these are glad they are got farre from a Priest: and had as liefe goe to Hell darkling, as with a torch.

4. There is an Inuincible Ignorance; when God hath naturally darkned the vnderstanding, by a sore punish­ment of originall sinne. Idioticum hoc. No art nor elo­quence can put knowledge into that heart which na­ture hath not opened to receiue it: as no minde can be opened, which God hath locked vp. Reu. 3.7. Hee keepes the keyes: hee openeth and no man shutteth, he shutteth and no man openeth. The dore of this mind is so fast barred vp, that no helpe of man can open it. Neither can there be, in this, a complaint against Gods Iustice: since that our first sinne hath deserued a greater punishment.

5. The last, is a proud Ignorance; whereof there is no hope, saith Solomon. The other is inuincible, but indeed this more inuincible, Prou. 2 [...]. a foole is sooner taught. So Christ foyled the Pharises with their owne weapons; and proued their weakenes by their arguments for their owne strength. Ioh. 9.41. If you were blinde, you should haue no sinne; but now you say, w [...]e see; therefore your sinne remai­neth. The Pharises, though blinde, will be Seers: Nico­demus a Ioh. 3.10. Master in Israell, and yet knew nothing of regeneration. Cl [...]m. Nihil grauius, quam si id, quod ignorat [Page 180] quis, scire se credat. There is nothing more grieuous then that a man should be perswaded hee knowes that soundly whereof hee is totally ignorant. Therefore saith Chrysostome. Chry [...]. in math. ho [...]. 76. Praestat proba ignoration [...] detineri, quam falsa opinione mancipari, It is better to be held in with an honest ignorance, then to runne out vpon a false opinion. It is hard plowing in the ground not stocked: ill writing in a paper full of lines. These flye from instru­ction as the Tyger from the trumpet. Others are com­prehended of the light; Tenabrae, a [...] ­nendo. these thinke they comprehend the light, when, as the Apostle saith, they are held of darknes.

Let vs now see which of these ignorances is here ment? I answere; exempting the first, Sathans Harlot, Vice hath guests of all these sorts. Many that Prou. 7.22. goe af­ter her, as an Oxe to the slaughter, or as a foole to the cor­rection of the stockes. Some [...]unne to the Banket, and know not: some know and runne: all are fooles, and destitute (if not of naturall, yet) of spirituall vnderstan­ding. To this purpose she apteth her speech here. ver. 16. Who so is simple, let him turne in hither; and as for him that wanteth vnderstanding, shee saith, &c. Knowledge is good, yet if disioyned from grace, 1 Cor. 13.2. [...], it is nothing. Ni­hil in esse gratiae, quamuis aliquid in esse naturae. Nothing in grace, though somthing in nature: knowledge humane is a good stirrop to get vp by to preferment: Diuine a a good gale of winde to wast vs to Heauen. But charity is better. 1 Cor. 8.1. Knowledge often bloweth vp, but charitie buil­deth vp. Aristotle calles knowledge the Soules eye: but then saith our Sauiour, if the light be darknesse, how great is that darknesse?

True it is, that knowledge without honesty doth more hurt. The Vnicornes horne, that in a wise mans hand is helpfull, is in the beasts head hurtfull. If a man be a beast in his affections, in his maners; the more skilful, the more illfull. Knowledge hath two pillars, Learning and [Page 181] Discreation. The greatest Scholler without his two eyes, of Discreation and Honestie, is like blinde Sampson, apt to no good, able to much mischiefe. Prudence is a ver­tue of the soule, nay the very [...]oule of vertue. The Mi­stresse to guide the life in goodnes. All morall vertues are beholding to wisedome. She directs Bounty what to giue, when to giue, where to giue. And Fortitude, with whom, for what, and how to sight. Knowledge is excellent, to preuent dangers imminent; and to keepe vs from the snares of this strange woman. But if the De­uill in our dayes should haue no guests, but those that are meerely ignorant, his roomes would be more emp­tie then they are; and his Ordinarie breake forwant of Customers. But now a-dayes (alas, when was it much better? and yet how can it be much worse?) we know sinne, yet affect it, act it. Time was, we were ignorant and blinde, now wee haue eyes and abuse them. Tyre and Sidon burne in Hell, and their smoake ascends for euermore, that had no preaching in their Cities: but our Country is sowne with mercies, and our [...]elues fat­ted with the doctrine of life, who shall excuse our lame, leane, and ill-fauoured liues? Let vs beware Bethsaida's woe. If the Heathen shall wring their hands for their Ignorance, then many Christians shall rend their harts for their disobedience. Heb. 10.28. He that despised Moses Law, died without mercie, vnder two or three witnesses. He that despi­seth, not he that transgresseth; for so do all. He that re­iected and departed from the Law & Church of Israel, died without mercy, eternally, for other transgressors died without mercie temporally. Ver. 29. Of how much sorer punish­ment shal he be thought worthy, &c. that treads vnder his foot, not Moses but Christ; & counts not the blood of Goats, but of Gods Son vnhely; and despiteth, which is more then de­spiseth, the spirit not of feare & bondage, but of grace? Lactant. All the learning of the Philosophers was without an head, because [Page 182] they were ignorant of God. Seeing, they were blinde, speaking, they were dumbe; hearing, they were deafe, like the Idol-Gods in the Psalme. We want not an head, but an heart: not the sense of knowledge, but the loue of obedience; wee heare, and see, and say, and know, but doe not.

If you know that Gods cheare is so infinitely better; why doe you enter commons at Satans Feast? The Schoole calls one kind of knowledge, Scientia contristans, a sorrowfull knowledge. Though they intend it in another sense, it may be true in this: for it is a wofull know­ledge, when men with open eyes runne to Hell. This is Vriahs letter contayning his owne death. These tell Christ, Luk. 13.26. wee knew thee: Christ tels them, Math. 7.23. I know not you. These times are sicke of Adams disease, that had rather eate of the tree of knowledge, then of the tree of life: spe­culatiue Christians, not actiue & obedient Saints. You cannot plead, that you know not the dead are there; be­hold, wee haue told you. Quit your selues. But many mens Ignorance is disobedience: they will not know that the dead are there, and that her guests are in the depth of Hell. Which now presseth vpon vs to be considered.

Solomon hath described the persons feasting and fea­sted. The place remaines, the depth of Hell. This is the Banketing house. It amplifies the miserie of the guests in three circumstances. 1. their weaknesse, they are soone in, 2. the place, Hell. 3. the vnrecouerablenesse of it. The depth of Hell.

1. Per infirmitatem. In regard of their weaknesse. No sooner come to the Banket, but presently in the Pit: they are in: they are soone in. They would not resist the tentation, when it was offered: they cannot resist the tribulation, when it is to be suffered: They are in. No wrastling, no contending can keepe them from falling in. Into the pit they runne against their will, that ranne [Page 183] so volently, so violently to the brinkes of it. As a man that hath taken his careere, and runnes full fling to a place, cannot recoile himselfe, or recall his strength on the sodaine. Hee might haue refused to enter the race, or recollected himselfe in time, but at the last step he cannot stop, nor reuocare gradum, rescue him­selfe from falling. The guests, that hasten themselues all their life to the feast of vanitie, and neither in the first step of their youth, nor in the middle race of their discreetest age, returne to God, doe at last (without Christs helpe) precipitate themselues into the depth of Hell. Thinke, oh thinke, ye gr [...]edie Dogges, that can neuer fast enough deuoure your sinfull pleasures, if in the pride of your strength, the May of your blood, the marrow and vertue of your life, when you are se­conded with the gifts of nature, nay blest with the helps of heauen, you cannot resist the allurements of Satan; how vnable will you be to deale with him, when custome in sinne hath weakened your spirits, and God hath withdrawne his erst afforded comforts? They that runne so fiercely to the pit, are quickly in the pit. The guests are in the depth of Hell.

2. Per infernitatem. In regard of the place, it is Hell. The Prophet Esay thus describes it. Esa. 30.33. Topheth is ordained of old: hee hath made it deepe and large: the pile thereof is fire and much wood; the breath of the Lord, like a streame of Brimstone doth kindle it. Topheth was a place which the children of Israell built in the valley of 2 King. 23.10 Hin­non, to burne their sonnes and daughters in the fire to Moloch. Which valley was neere to Iebusi, afterwards Ierusalem, as appeares Iosuah. 18. Iosu. 18.16. The Councell of Ierusalem, whiles their power lasted, vsed to punish certaine offenders in that valley, being neere their Ci­tie: By this is Hell resembled. And that (in Peter Mar­tyrs opinion) for three reasons. 1. Being a bottome, a [Page 184] low valley, it resembleth Hell, that is beleeued to be vnder the earth. 2. By reason of the fire, wherewith the wicked are tormented in Hell, as the children were in that valley burnt with fire. 3. Because the place was vncleane and detestable, Ier. 7.31.32. For they shall burie in Tophet, till there be no place. And the carka [...]ses, &c. Leg [...]. whither all vile and loth­some things were cast out of the Citie Ierusalem. So Hell is the place, where defiled and wicked soules are cast, as vnworthie of the holy and heauenly City.

This place shall begin to open her cursed iawes, when the Iudge of all men and Angels shall haue giuen his last sentence. At that day, when, Quaesitor scelerum veniet, vindex (que) reorum, the searcher of all, and punisher of wicked hearts, shall giue his double voyce of dread and ioy; when hauing spoken peace to his Saints, hee shall thunder out condemnation to the wicked, Goe ye into euerlasting fire.

And if here on earth, Seiudice, nemo nocens absoluitur, a mans owne conscience condemne him for his sinnes, 1 Ioh. 3.20. how much greater shall be the iust condemnation of God? Then all murdering Cains, scoffing Chams, per­secuting Sauls, theeuish and sacrilegious Achans, op­pressing Ahabs, couetous Nabals, drunken H [...]lofernesses, cruell Herods, blasphemous Rabshaceh's, vniust Pilates, shall reape the seed in their eternall deaths, which they haue sowne in their temporall liues. There shall be scorching heate, and freezing cold: Ex vehementissi­mo calore ad vehementissimum frigus. Without either act of refreshing, or hope of releasing. Euery day hath beene their Holy-day on earth: euery day shall be their workie-day in Hell. The Poets fained three furies.

Nemo ad id sero venit, vnde nunquam, cum semel venit, Sen. pote­rit reuerti. No man can come too late to those suf­ferings, from whence, being once come, hee can neuer returne.

This is Hell: where darknesse shall be their prison, euerlastingnes their fetters, flames their torments, angry Angels their tormenters. Vbi nec tortores deficiant, Aug. nec torti miserimoriantur. Where the scourgers shal neuer be wea­ry of afflicting, nor the scourged faile their suffering. But there shall be alwayes torments for the body, and a body for torments. Fire shall be the consummation of their plagues, not the consumption of their persons. Aug. Vbi per millia millia annorum cruciandi, nec in secula seculo­rum liberandi. Myriades of yeeres shall not accomplish, nor determine their punishments. Isidod. It shall be their mise­rie, (Semper velle quod nunquam erit, semper nolle quod nunquam non erit) to haue a will neuer satisfied, a nill neuer gratified.

3. Per profunditatem. The depth of Hell: The Scrip­ture is frequent to testifie Hell a deepe place, and be­neath vs. Luke. 10.15. Capernaum shall be cast downe to Hell. Solo­mon so speakes. Prou. 15.24. The way of life is aboue to the wise, that hee may depart from Hell beneath. And of this Harlot. chap. 7.27. Her house is the way to Hell, going downe to the chambers of death. chap. 5.5. Her feete goe downe to death, her steps take hold on Hell. Downe and beneath doe witnesse the depth of Hell. There are three places: Earth, Heauen, Hell. Earth [Page 186] wee all enioy, good and bad, promiscuously. Heauen is prepared for the good; and it is vpwards. Col. 3.1. If ye be risen with Christ, seeke the things that are aboue. Hell is ordained for the wicked; and it is downeward; called here, profundum, a depth. To define the locall place of Hell, it is too deepe for me: I leaue it to deeper iudge­ments. I doe not giue D [...]monax answere, being asked where Hell was. Era. aphor. lib. 8. Expecta simul ac illuc venero, et tibi per literas significabo. Tarry till I come thither, and I will send thee word by letters. No, I onely say this. There is one, wee are sure of it; let vs by a good life be as sure to scape it.

But to confine my speech to the bounds of my Text, I take it, that by Hell & the depth of it here, is ment the deepe bondage of the wicked soules; that they are in the depth of the power of Hell. Sathan hauing by sinne a full dominion ouer their consciences. For Hell is often allegorically taken in the Scriptures, So Ionas Ion. 2.2. cryes vnto God out of the belly of Hell. Dauid sung Psal. 130.1 de profundis: Out of the depth haue I cryed vnto thee oh Lord. So Christ speakes of the vnbeleeuer, that hee is Ioh. 3.18. already damned. And the reprobate are here affirmed in the depth of Hell. This exposition I esteeme more naturall to the words. For as the godly haue a Heauen, so the wicked a Hell, euen vpon Earth: though both in a spirituall, not a literall sence. The reprobates Hell on earth is double; or of two sorts.

1. In that the power of Hell rules in his conscience. Eph. 2.2. Hee walkes according to the course of this world, and ac­cording to the Prince of the power of the Ayre, the spirit, that now worketh in the children of disobedience. Hee is ta­ken and ledde captiue of the Deuil [...]; as hereafter in the chaines of damnation, so here in the bands of domi­nion: which Solomon cals funes peccatorum: as he hath Esa. 5.18. drawne iniquitie with the cords of vanitie, so hee Prou. 5.22. shall be [Page 187] holden with the cords of his sinnes.

2. There is a Hell in his conscience. So Saint Au­gustine; De verb. Dom. sec. Ioh. Serm. 42. Sunt duo tortores anime, Timor et Dolor. The soule hath two tormentors euen in this life, griefe for euill felt, feare of euill to be felt. Whereof the Poet.

These are the fearefull terrours whereof the guilty heart cannot be quitted, cannot be quieted; though pleasure it selfe were his phisitian, and the whole world his minstrell. Cyril. Domino priuante suo gaudio, quid esse po­test in gaudium? when God withholds his musicke and peace, what can make the heart merry? Polidore Virgill thus writes of Richard the third's dreame the night be­fore Bosworth-field. That hee thought all the Deuils in Hell pulled and haled him in most hideous and vg­ly shapes. And concludes of it at last. Id credo, non fuit somnium, sed conscientia scelerum. I doe not thinke it was so much his dreame, as his wicked conscience that brought those terrours. When this euill spirit comes on a wic­ked Saul, let him goe to his merriest good fellowes, beguile at once the time and himselfe with playes, and sports, feast away his cares at his owne table, or bu­rie them together with his wits, at a Tauerne: alas these are pitteous shifts, weaker then wals of paper.

Sleepe cannot make his conscience sleepe: perhaps the very dreames are fearefull. It will not leaue thee, till it hath shewed thee thy Hell, no nor when it hath shewed thee it, will it leaue thee quiet. The more thou offerest to damme vp this current, the more ragingly it swels, and gusheth ouer the resisting banckes. This wounded Conscience runnes like the stricken Deare, [Page 188] with the arrow of death in the ribbes, from thicket to thicket, from shelter to shelter, but cannot change her paine with her place. The wound ranckles in the soule, and the longer it goes on, the worse still it festers. Thus sinne that spake thee so faire at her inuiting to the Ban­ket, now presents to thy waked soule her true forme; and playes the make-bate betwixt God and thee, be­twixt thee and thy selfe. So long as securitie hath kept thee sleeping in thy delighted impieties, this quarrell is not commenced. The mortallest enemies are not alwayes in pitched fields one against another.

This truce holds some till their death-beds; neither doe they euer complaine, till their complaints can doe them no good. For then at once, the sicke carkase, af­ter many tossings and turnings to finde the easiest side, moanes his vnabated anguish: and the sicker consci­ence, after triall of many shifts, too late feeleth and con­fesseth her vnappeased torment. So Cain, Iudas, Nero, in vaine seeke for forraine helps, when their executioner is within them. The wicked man cannot want furies, so long as he hath himselfe. Indeede the soule may flye from the body, not sinne from the soule. An impatient Iudas may leape out of the priuate hell in himselfe, into the common pit below; as the boyling fishes out of the Caldron into the flame. But the gaine hath beene, the addition of a new hell without them, not the losse of the old hell within them. The worme of Conscience doth not then cease her office of gnawing, when the f [...]ends be­gin their office of torturing. Both ioyne their forces to make the dissolutely wicked, desolately wretched. If this man be not in the depth of Hell, deepely miserable, there is none.

Loe now the Shot at the Deuils Banket. A reckoning must be payd, and this is double. 1. the earnest in this life. 2. the full payment in the life to come. The earnest [Page 189] is, whiles Hell is cast into the wicked: the full satis­faction is, when the wicked shall be cast into Hell. Reuel. 20.15. Whosoeuer was not found written in the booke of life, was cast into the Lake of fire. I will take leaue to amplifie both these a little further.

1. The earnest is the horrour of an euill conscience; which sparkles with the beginnings of future tor­ments. I know that some feele not this in the pride of their vanities; or at least will not seeme to feele it. Some Ier. 3.3. whorish for-heads can out-face their sinnes, and laugh them out of countenance. Wide gorges, that can swal­low periuries, bloodynesse, adulteries, vsuries, extortions without trouble. But it may be, 2 Cor. 5.12. the heart doth not laugh with the looke. He dares be an hypocrite, that durst be a villaine. If hee would speake truth of hims [...]lfe he would testifie, that his thoughts will not affoord him sleepe, nor his sleepe affoord him rest: but whiles his senses are bound, his sinne is loose. No command of reason can quiet the tempest in his heart. No sonne of Sceua, no helpe of the world, can cast out this Deuill. The blood of the body, often being stopped in the issue at the nostrils, bursts out at the mouth, or finds way into the stomach. The conscience thus wounded, will bleed to death, if the blood of Iesus Christ doe not stanch it.

Thinke of this, Psal. 50.22: ye that forget God, and are onely in­dulgent to your selues: the time shall come, you shall remember God, neither to your thankes, nor ease; and would forget your selues. Happy were it for you, if you, hauing lost your God, could also loose your selues. But you cannot hide your selues from your selues. Con­science will neither be blinded in seeking, nor bribed in speaking. You shall say vnto it as that wicked Ahab to Elias, 1 King. 21.20. hast thou found me, oh thou mine enemie? yet a­las, all this is but the earnest. A hell, I may call it▪ and a deepe hell; and, as I [...]ay say, a little smoake re [...]king [Page 190] out of that fiery pit: whereby the af [...]licted may giue a guesse at Hell, as Pythagoras guessed at the stature of Hercules by the length of his foote. But else, per nulla figura geh [...]nnae: nothing can truely resemble Hell.

2. The earnest is infinitly short of the totall summe. Math. 18.34. And his Lord was wroth, and deliuered him to the tor­menters, till hee should pay all that was due vnto him. The guest must indure a death not dying, liue a life not li­uing: no torment ends without the beginning of a worse. The sight afflicted with darknesse and vgly Deuills: the hearing with shrikes and horrible cries: the smelling with noysome stenches: the tast with ra­uenous hunger and bitter gall: the feeling with intol­lerable, yet vnquenchable fire. Thousands poynting at, not one among thousands pitying the distressed wre [...]ch. I know this Earth is a dungeon in regard of Heauen, yet a Heauen in respect of Hell, wee haue miserie e­nough here: it is mercie to what is there. Thinke of a gloomy, hideous, and deepe Lake, full of pestilent dampes and rotten vapours, as thicke as cloudes of pitch, more palpable then the fogs of Egipt; that the eye of the Sunne is too dull to peirce them, and his heate too weake to dissolue them. Adde hereunto a fire flashing in the reprobates face; which shall yeeld no more light then with a glimpse to shew him the torments of others, and others the torments of him­selfe; yet withall, of so violent a burning that should it glow on mountaines of steele, it would melt them like mountaines of Snow.

This is the guests reckoning: a sore, a sowre payment, for a short and scarce sweet Banket. All his senses haue been pleased, now they are all plagued. In stead of per­fumes & fragrant odors, a sulphurous stench shall strike vp into his nosthrils: In stead of his lasciuious Dalila's, that fadomed him in the armes of lust, behold Adders, [Page 192] Toades, Serpents, crawling on his bosome: In stead of the Dorian musicke charming his eares; Man-drakes and Night-rauens still shriking to them the reuerbera­ting grones of euer and neuer dying companions, tol­ling their funerall (not finall) knels and yels round a­bout him. In stead of wanton kisses, snakes euer suc­king at his breath and galling his flesh with their neuer blunted stings.

Thinke of this feast, you riotous feasters in sinne. There is a place called Hell, whither after the generall and last assises, the condemned shall be sent, through a blacke way, (death is but a shadow to it) with many a sigh and sobbe, and grones, to those cursed fiends, that must be their tormentors, as they haue beene their tempters. Behold now a new feast, a fatall, a finall one. To suppe in the vault of darknesse, with the princes and subiects of horror, at the table of vengance, in the chaire of desperation. Where the difference on earth betwixt Master and Seruant, drudge and commander, shall be quite abolished: Except some Atheisticall Ma­chiauell, or trayterous Seminary, or some bloody dele­gate of the Inquisition, be admitted the vpper-end of the table: But otherwise there is no regard of age, beau­ty, riches, valour, learning, birth. The vsurer hath not a cushion more then his broker. There is not the bredth of a bench betweene Herod and his Parasites. The Pope himselfe hath no easier a bed, then the poorest Masse-priest. Corinthian Lais speeds no better then her cham­bermaid. The Cardinall hath not the vpper hand of his Pander. There is no prioritie betweene the plotter and the intelligencer; betweene the vestall and the Nunne; betweene the proud Prodigall, and his vncon­scionable Creditor.

Indeede the greatest sinner shall haue the greatest punishment. And hee that hath beene a principall guest [Page 192] to the Deuill on earth; shall (and that on earth were a strange priuiledge) hold his place in Hell. Reu. 18.6.7. Reward her, euen as she rewarded you: and double vnto her dou­ble, according to her workes: in the cup which shee hath filled, fill to her double. How much shee hath glorified her selfe, and liued deliciously, so much torment and sorrow giue her. Di­ues that fedde so hartily on this bread of Iniquitie, and drunke so deepe draughts of the waters of sinne, reserues his superioritie in torment, that hee had in pleasure. Be­hold, Luk. 16.25. hee craues with more floods of scalding teares, then euer Esau shed for the blessing, but one drop of water to coole his tongue, and could not be allowed it. But what if all the riuers in the South, all the waters in the Ocean had beene granted him, his tongue would still haue withered and smarted with heate, himselfe still crying in the language of Hell, a non sufficit, It is not enough. Or what if his tongue had beene eased, yet his heart, liuer, lungs, bowells, armes, legges should still haue fryed.

Thus hee that eate and dranke with superfluitie, the purest flower of the Wheate, the reddest blood of the Grape; his body kept as well from diseas [...], as soft linnen and fine rayment could preserue it: here findes a fear­full alteration. From the table of surfet, to the table of torment, from feeding on Iunkets, to gnaw his owne flesh: from bowles of wine to the want of cold water; from the soft foldes of fine silkes, to the winding lashes of furies: from chaines of gold for ornament, to chaines of yron for torment: from a bed of downe, to a bed of flames: from laughing among his compani­ons, to howling with Deuils: from hauing the poore begging at his gates, to begge himselfe; and that as that Rich-man, for one drop of water. Who can ex­presse the horrour and miserie of this guest?

Now sorrowes meete at the Guests hart, as at a feast; all the furies of hell leape on the Table of his Consci­ence. Thought calls to Feare, Feare to Horrour, Hor­rour to Dispaire, Dispaire to Torment, Torment to Extremitie, all to Eternitie; Come and helpe to afflict this wretch. All the parts of his body and soule leaue their naturall and woonted vses, and spend their times in wretchednesse and confusion. Hee runnes through a thousand deaths and cannot dye. Heauie irons are locked on him: all his lights and delights are put out at once. Hee hath no soule capable of comfort. And though his eyes distill like fountaines, yet God is now inexorable: His Mittimus is without Bayle, and the Pri­son can neuer be broken. God will not heare now, that might not he heard before.

That you may conceiue things more spirituall and remote, by passions neerer to sense. Suppose that a man being gloriously roabed, deliciously feasted. Prince-like serued, attended, honoured, and set on the proudest height of pleasure that euer mortallitie boasted; should in one (vnsuspected) moment be tumbled downe to a bottome, more full of true miseries, then his promon­tory was of false delights: and there be ringed about with all the gory Mutherers, blacke Atheists, sacrilegi­ous Church-robbers, and incestuous Rauishers, that haue euer disgorged their poyson on earth, to re-assume it in Hell: Nay adde further to this supposition, that this depth he is throwne into, was no better then a vast [Page 194] Charnell-house, hung round with lamps burning blew and dimme, set in hollow corners; whose glimmering serues to discouer the hideous torments: all the ground in stead of greene rushes, strewed with fun [...]rall rosema­ry and dead mens bones: some corpses standing vp­right in their knotted winding-sheetes; others rotted in their Coffins, which yawne wide to vent their stench: there the bare ribs of a Father that begat him, heere the hollow skull of a Mother that bare him. How direfull and amazing are these things to sense!

Or if Imagination can giue being to a more fearefull place, that, or rather worse then that is Hell. If a poore man sodainely starting out of a golden slumber, should see his house flaming about him, his louing Wife and loued Infants brea [...]hing their spirits to heauen through the mercilesse fire, himselfe inringed with it, calling for despaired succour; the miserable Churle his next neigh­bour, not vouchsafeing [...]o answere, when the putting forth of an arme might [...]aue him: such shall be their miseries in Hell, and nor an Angell nor a Saint shall re­fresh them with any comfort. These are all but sha­dowes, nay not shadowes of the infernall depth here ex­pressed. You heare it; feare it, fly it, scape it. Feare it by Repentance, flye it by your Faith, and you shall scape it by Gods mercie.

This is their (Po [...]na sensus) positiue punishmen [...] ▪ There is also (Poena damni) to be considered, their pri­uatiue punishment. They haue lost a place on earth, whose ioy w [...]s temporall; they haue missed a place in Heauen, whose ioy is eternall. Now they finde that Prou. 15. [...]7. a dinner of greene hearbes with Gods loue, is better then a stal­led Oxe, and his hatred withall. A feast of sallets, or Daniels pulse, is more cheris [...]ing with mercie, then Belshaz­zars Banket without it. Now they finde Solomon [...] Se [...] ­mon true; that though Prou. 20.17. the bread of deceit [...]e swe [...]t to a [Page 165] man, yet the time is come; that the mouth is filled with grauell. No, no: [...]he Prou. 18.25. blessing of God onely maketh fat, and hee addeth no sorrow vnto it. Waters, the wicked desired, and Bread, they lusted after; behold after their secure sleepe, and dreamed ioyes on earth, with what hungry soules doe they awake in Hell?

But what are the Bread and the Waters, they might haue enioyed with the Sain [...]s in Heauen? Esa. 58.11. Such as shall neuer be dryed vp. Psal. 1 [...].11. Ie [...] thy presence is the fulnesse of ioy: and at thy right hand there are pleasures for euermore. Happy is the vndefiled soule, who is innocent from the great offence; all whose sinnes are washed as white as Snow, in that blood, which alone is able Hebr. 9.14. to purge the conscience from dead workes. Esa. 33.15.16. He that walketh righteously, &c. he shall dwell on high: his place of defence shall be the munitions of rockes: Bread shall be giuen him; his Waters shall be sure. His ioyes are certaine and stable; no alte­ration, no alternation shall empaire them. The wicked for the slight breakfast of this world, loose the Reu. 19▪ 9. Lambs supper of glory. Where these foure things concurre, that make a perfect feast: Dies lectus, locus electus, coe­tus bene collectus, apparatus non neglectus. A good time, eternitie. A good place, Heauen. A good companie, the Saints. Good cheere, Glory.

1. God himselfe is the feast-maker: he is Land-lord of the world, and [...]illeth euery liuing thing with goodnesse. The Eagles and Lions seeke their meate at God. But though all the sonnes of Iacob haue good cheare from Ioseph yet Beniamins messe exceeds. Esau shall haue the prosperitie of the earth, but Iacob goes away with the blessing. Ismaell may haue outward fauours, but the in­heritance belongs to Izhak ▪ The King fauoureth all his subiects, but they of his Court stand in his presence, & partake of his Princely graces. Gods bountie extends to the wicked also, but the Saints shall onely sit at his table [Page 196] in Heauen. This is that feaster, Aug. qui est super omnia, et sine quo nulla sunt omnia. Rom. 11.36. Of him, and through him, and to him are all things: to whom be glory for euer.

2. The cheare is beyond all sense, all science. 1 Cor. 2.9. Eye hath not seene, nor eare heard, nether haue entred into the heart of man, the things God hath prepared for them that loue him. The eye sees much, the eare heares more, the heart conceaues most, yet all short of apprehension, much more of comprehension of these pleasures. Therefore enter thou into thy Masters ioy, for it is too great to enter into thee.

3. The company is excellent: the glorious presence of the blessed Trinitie, the Father that made vs, the Sonne that bought vs, the Holy Ghost that brought vs to this place. The holy and vnspotted Angels, that reioyced at our conuersion on earth, much more at our consolation in Heauen. All the Patriarchs, Prophets, Saints; before the Law, in the Law, in the Gospell: the full Communion of Saints. Here, the more the mir­rier, yea, and the better cheare to. Oh the sweet me­lodie of Halleluiahs, which so many glorified voyces shall sing to God in Heauen, the hoarcenesse of sinne, and the harshnesse of punishment being separated from vs with a bill of euerlasting diuorce.

4. Admirable is the Banketing place; the high Court of Heauen, where our apparell shall be such as besee­meth the attendants on the King of Kings; euen Phil. 3. the fashion of the glorious body of Christ. The purest things are placed highermost. The earth as grossest is put in the lowest roome: the water aboue the earth: the ayre aboue the water: the fire aboue the ayre: the sphaeres of Heauen aboue any of them: and yet th [...] place where this feast is kept, is aboue them all; the Hea­uen of Heauens. Take here a slight rellish of the cheare in Gods kingdome, where your welcome shall [Page 197] be answerable to all the rest. Can. 5.1. Eate oh my friends, and make you merry, oh well-beloued. And then (as those that haue tasted some delicate dish, finde other plaine meates but vnpleasant, so) you that haue tasted of heauenly things, cannot but contemne the best worldly plea­sures. As therefore some dainty guest, knowing there is so pleasant fare to come, let vs reserue our appetites for that; and not suffer our selues to be cloyed with the course diet of the world. Thus as wee fast on the Eues, that we may feast on the Holy-dayes; let vs be sure, that after our abstinence from the surfets of sinne, we shall be euerlastingly fed and fatted with the mer­cies of God. Which resolution the Lord grant vs here; which Banket, the Lord giue vs hereafter. Amen.

THE Sinners Passing-Bell. OR A Complaint from Heauen for Mans Sinnes. The fift Sermon.

THis is a world to make Phisitians rich; if men loued not their purse, better then their health. For the world waxeth old, and old age is weake and sickly. As when death begins to ceaze vpon a man, his braine by little and little grow­eth out of order; his minde be­comes [Page 204] cloudy and troubled with fantasies; the channels of his blood, and the radicall moisture (the oyle that fe [...]ds the lampe of his life) beginne to dry vp: all his limbes loose their former agillitie. As the lit [...]le world thus decaies in the great, so the great decaies in it selfe: that Nature is faine to leane on the staffe of Art, [...]nd to be held vp by mans industrie. The signes, which Christ hath giuen to fore-run the worlds ruine, are called by a Father, Ambros. aegritudines Mundi: the diseases or sicknesses of the world, as sicknesse naturally goes before death. Warres dying the earth into a sanguine hew: dead carkases in­fecting the aires; and the infected aires breathing about plagues and pestilences, and sore contagions. Where­of, saith the same Father, null [...] magis quam nos testes su­mus, quos mundi finis inuenit, none can be more certaine witnesses then wee vpon whom 1 Cor. 11.10 the ends of the world are come. That sometimes the influences of Heauen spoyle the fruits of the earth; and the fogs of earth soile the vertues of the Heauenly bodies: that neither Plannets aboue, nor plants below, yeeld vs expected comforts. So God, for our sinnes, brings the heauen, the earth, the ayre, and whatsoeuer was created for mans vse, to be his enemie, and to warre against him. And all be­cause, Gregor. omnia quae ad vsum vitae accipimus, ad vsum vitij conuertimus: we turne all things to vices corruption, which were giuen for natures protection. Therefore, what we haue [...]iuerted to wickednesse, God hath re­uerted to our reuenge. We are sicke of sinne, and there­fore the world is sicke of vs.

Our liues shorten, as if the booke of our dayes were by Gods knife of Iudgement, cut lesse; and brought from Folio, as in the Patriarchs, before the flood, to Quarto in the Fathers after the flood; nay to Octauo, as with the Prophets of the Law, nay euen to Decimosexto, as with vs in the dayes of the Gospell. The Elements [Page 205] are more mixed, drossie, and confused: the ayres are in­fected: neither wants our intemperance to second all the rest. We hasten that we would not haue, Death; and runne so to riot in the Aprill of our early vanities, that our May shall not scape the fall of our l [...]afe. Our great Landlord hath let vs a faire house, and we suffer it quickly to runne to ruine. That whereas the Soule might dwell in the body, as a Pallace of delight, shee findes it a crazy, sickish, rotten cabinet, in danger, euery gust, of dropping downe.

How few shalt thou meete, if their tongues would be true to their griefes, without some disturbance or affli­ction? There lyes one groning of a sicke heart; another shakes his aking head: a third roares for the torments of his reines: a fourth for the racking of his gowty ioynts: a fift grouels with the Falling-sicknesse: a last lyes halfe dead of a Palsie. Here is worke for the Phy­sitians. They ruffle in the roabes of preferment, and ride in the Foote-clothes of reuerence. Early and de­uout suppliants stand at their study dores, quaking, with ready mony in their hands, and glad it will be accep­ted. The body, if it be sicke, is content sometimes to buy (vnguentum areum, with vnguentum aureum) leaden trash, with golden cash. But it is sicke, and needes Phi­sicke; let it haue it.

There is another Phisitian, that thriues well too, if not best; and that's the Lawyer. For men goe not to the Phisitian till their bodies be sicke; but to the Lawyer when they be well, to make them sicke. Thus whil [...]s they feare an Ague, they fall into a Consumption. He that scapes his disease, and fals into the hands of his Phisitian; or from his trouble of suites, lights into the fingers of his Lawyer, fulfils the old verse, ‘Incidit in Scyllam, dum vult vitare Charibdim.’ [Page 206] Or is in the poore Birds case, that flying in feare from the Cuckooe, lighted into the tallon [...] of the Hawke. These are a couple of thriuing Phisitians: Alter tuetur a [...]gros, alter tuetur agros: One lookes to the state of the person; the other of the purse▪ so the old verse testifies. ‘Dat Galenus opes, dat Iustinianus honores.’ Phisicke giues wealth, and Law Honour. I speake not against due reward, for iust deserts in both these fa­culties.

These Phisitians are both in request: but the third, the Phisitian of the soule (of whom, I am now occasio­ned to shew, there is most neede) may stand at the dore with Homer; and did hee speake with the voyce of An­gels, not to be admitted. The sicke Rich man lyes pati­ently vnder his Phisitians hands; hee giues him golden words, reall thankes, nay (and often) flattering obser­uance: If the state lye sicke of a Consumption; or if some contentious Emperick, by new suits, would lance the impostum'd swellings of it: or if (perhaps) it lye sullen-sicke of Naboths Vineyard: the Lawyer is (per­chance) not sent for, but gone to; and his help implo­ [...]ed, not without a Royall sacrifice at least. But for the Minister of his Parish, if hee may not haue his head vnder his girdle, and his attendance as seruile as his Liuerie-groomes; hee thinkes himselfe indignified, and rages, like the Pope, that any Priest durst eate of his Peacocke. How short doth this Phisitians respect fall of both the others! Iohn 21.10. Let him feed his Sheepe, if hee will, 1 P [...]t. 2.2. with the Milke of the Word; his Sheepe will not feede him with the Milke of reward. He shall hardly get from his Patron the Milke of the Vicaredge: but if he lookes for the fleeces of the Parsonage, hee shall haue (after the Prouerbe) Lanam caprinam, Contempt and scorne.

Ester 3 5. Haman was not more madde for Mordecais Cap, then the great one is, that as much obseruance ariseth [Page 207] not to him, from the blacke coate, as from his owne blew coate. The Church is beholden to him, that hee will turne one of his cast Seruitours, out of his owne into her seruice: out of his Chamber into the Chan­cell; from the Buttry-hatch to the Pulpit. He that was not worthy enough to waite on his Worship, is good e­nough for God. Yeeld this sore almost healed; yet the honour of the Ministerie thriues like Trees in Au­tumne. Euen their best estimate is but a shadow, and that a preposterous one: for it goes backe faster then the shadow in the Esa. 38.8. Dyall of Ahaz. If a Rich man haue foure Sonnes, the youngest or contemnedst must be the Priest. Perhaps the Eldest shall be committed to his Lands; for if his Lands should be committed to him, his Father feares, hee would carie them all vp to London: hee dares not venture it, without binding it sure. For which purpose he makes his second Sonne a Lawyer: a good [...]ising profession; for a man may by that (which I neither enuie nor taxe) runne vp, like Io­nas gourd, to preferment: and for wealth, a Clustre of Law is worth a whole Vintage of Gospell. If hee studie meanes for his third, loe Physicke smels well. That as the other may keepe the estate from running, so this the body from ruining. For his youngest Sonne, hee cares not, if he puts him into Gods seruice; and make him capable of the Church-goods, though not pliable to the Churches good. Thus hauing prouided for the estate of his Inheritance, of his Aduancement, of his Carkasse, he comes last to thinke of his Conscience.

I would to God, this were not too frequently the worlds fashion. Whereas heretofore, Primogeniti eo iure Sacerdotes, the first-borne had the right of Priesthood: now the younger Sonne, if he fit for nothing else, lights vpon that priuiledge. That as a reuerend Diuine saith. Younger Brothers are made Priests, and Priests are [Page 208] made younger Brothers. Yet, alas; for all diseases Na­ture prouideth, Art prepareth Medicines. He is fed in this Country, whom that refuseth: An estate lost by Shipwracke on Sea, may be recouered by good-speede on Land. And in ill health, for euery sore of the bo­die, there is a salue; for euery maladie, a remedie: but for the Conscience, Nature hath no cure, as Lust no care. Hei mihi, quod nullis anima est medicabilis herbis! There is no hearbe, to heale the wounds of the soule, though you take the whole world for the Garden. All these professions are necessarie; that mens Ignorance might not preiudice them, either in wealth, health, or grace. God hath made men fit with qualities, and fa­mous in their faculties, to preserue all these sound in vs. The Lawyer for thy wealth: the Physitian for thy health: the Diuine for thy soule. Physitians cure the body; Ministers the Conscience.

The Church of Israell is now exceeding sicke; and therefore the more dangerously, because she knowes it not. No Physicke is affected, therefore no health ef­fected. She lyes in a Lethargie, and therefore speech­lesse. She is so past sense of her weakenesse, that God himselfe is faine to ring her Passing-bell. Aarons bells cannot ring lowd enough to waken her: God toles from Heauen a sad knell of complaint for her.

It is, I [...]hinke, a custome not vnworthie of approba­tion; when a languishing Christian drawes neere his end, to tole a heauie Bell for him. Set aside the pre­iudice of Superstition, and the ridiculous conceits of some olde Wiues, whose wits are more decrepit then their bodies; and I see not why, reasons may not be giuen to proue it, though not a necessarie, yet an al­lowed Ceremonie.

1. It puts into the sicke man a sense of mortallitie; and though many other obiects should do no lesse; yet [Page 209] this seasonably performes it. If any particular flatte­rer, or other carnall friends, should vse to him the su­surration, that Peter did once to Christ; Master, Matth. 16.22. fa­uour thy selfe: this shall not be vnto thee: though sick­nesse lyes on your bed, Death shall not enter your Chamber; the euill day is farre off; feare nothing: you shall liue many yeeres: or as the Deuill to our Grand­mother, you shall not dye. Gen. 3. Or if the May of his yeeres shall perswade himselfe to the remotenesse of his Au­tumne; or if the loue of earthly pleasure, shall denie him voluntarie leasure to thinke of Death: As Ep [...] ­minondas, Generall of the Thebans, Eras▪ de lingua. vnderstanding a Captaine of his Armie to be dead, exceedingly won­dred, how in a Campe, any should haue so much lea­sure as to be sicke. In a word, whatsoeuer may flatter him with hope of life; the Bell, like an impartiall friend, without either the too broad eyes of pittie, or too narrow of partiallitie, sounds in his owne eares, his owne weakenesse: and seemes to tell him, that in the opinion of the world, hee is no man of the world. Thus with a kinde of Diuinitie, it giues him ghostly counsell; to remit the care of his Carkasse, and to ad­mit the cure of his Conscience. It toles all in: it shall tole thee in to thy graue.

2. It excites the hearers to pray for the sicke: and when can Prayers be more acceptable, more comfor­table? The faithfull deuotions of so many Christian-neighbours sent vp as Incense to Heauen for thee, are very auaileable to pacifie an offended Iustice. This is S. Iames his Physicke for the sicke: nay, Iam. 5.14.15. this is the Lords comfort to the sicke. The prayer of faith shall saue the sicke; and the Lord shall raise him vp: and if hee haue committed sinnes, they shall be forgiuen him. Now (though we be all seruants of one familie of God, Ephes. 3.15. yet) because of particular families on earth; and those so [Page 210] remoued, that one member cannot condole anothers griefe, that it feeles not: non dolet cor, quod non nouit. The Bell, like a speedie Messenger, runnes from house to house, from eare to eare, on thy soules errand, and begges the assistance of their Prayers. Thy heart is thus incited to pray for thy selfe, others excited to pray for thee. Hee is a Pharisee, that desires not the Prayers of the Church: he is a Publican that will not beseech Gods mercie for the afflicted. Thy time and turne will come to stand in neede of the same suc­cour, if a more sodaine blast of Iudgement doe not blow out thy Candle. Make thy sicke Brothers case thine now, that the Congregatio [...] may make thine theirs hereafter. Be in this exigent euen a friend to thine enemie; least thou become like Babell, to be serued of others, as thou hast serued others; or at least, at best, in falling Nero's case, that cried, I haue neither friend nor enemie.

3. As the Bell hath often rung thee into the Tem­ple on earth, so now it rings thee vnto the Church in Heauen: from the militant to the triumphant place: from thy pilgrimage to thy home: from thy peregri­nation, to the standing Court of God. To omit ma­nie other significant helps, enough to iustifie it a lau­dable ceremonie; it doth, as it were, mourne for thy sinnes, and hath compassion on thy passion. Though in it selfe a dumbe nature, yet as God hath made it a creature, the Church an instrument, and Art giuen it a tongue, it speakes to thee to speake to God for thy selfe; it speakes to others, that they would not be wanting.

Israell is sicke; no Bell stirres, no Balme is thought of, no Prophet consulted, not God himselfe sollicited. Hence, behold, a complaint from Heauen, a knell from aboue the Clouds: for though the words sound [Page 211] through the Prophets lips, who toles like a Passing-Bell, for Israell, yet they come from the mouth of the Lord of Hoasts. The Prophet Ezekiell vseth like words; Ezek. 18. and addes with them, the Lord of Hoasts saith it. There is no doubt of his spirituall inspiration: all the que­stion is of his personall appropriation. It is certaine, that the Prophet Ieremie speakes here many things in his owne person, and some in the person of God. Now by comparing it, with other like speeches in the Pro­phets, these words sound, as from a mercifull and compassionate Maker. Why is not the health of my Peo­ple recouered? Mei populi, saith God, who indeede might alone speake possessiuely: Mine; for hee had chosen and culled them out of the whole world to be his people. Why are not My people recouered? There is Balme, and there are Physitians, as in Esay▪ Esay. 5. What could I haue done more for my Vineyard?

The words are diuided to our hands by the rule of three. A tripartite Metaphore, that willingly spreads it selfe into an Allegorie. 1. Gods word is the Balme. 2. The Prophets are the Physitians. 3. The People are the Patients, who are very sicke. Balme without a Physitian, a Physitian without Balme, a Patient without both, is in fausta separatio, an vnhappy disiunction. If a man be ill, there is neede of Physicke; when he hath Physicke, he needes a Physitian to apply it. So that, here is miserie in being sicke, mercie in the Physicke.

Not to disioyne or disioynt the Prophets order, let vs obserue, that the words are spoken. 1. In the per­son of God. 2. In the forme of a question. 3. By a conclusiue inference. Onely two things, I would first generally obserue to you, as necessarie inductions to the subsequent Doctrines. Both which may natural­ly be inferred, not tyrannously enforced from the words. That which first obiects it selfe to our consi­deration, [Page 212] is the Wisedome of God in working on mens affections; which leades vs here from naturall wants subiect to sense, to supernaturall, inuisible, and more secret defects: from miseries to mysteries. That, as if any man admired Solomons House, they would be rauished in desire to see Gods House; which transcen­ded the former, so much as the former transcended their expectation. So heere, wee might be led from mans worke to Gods worke, from things materiall to things mysticall; and by the happinesse of cure to our sicke bodies, be induced to seeke and get reco­uerie of our dying soules. The second is, the fit col­lation and respondent relation of Diuinitie and Phy­sicke; the one vndertaking to preserue and restore the health of the body, the other performing much more to the soule.

1. God leades vs by sensible to the sight of in­sensible wants; Obseru. by calamities that vexe our liuing bodies, to perils that endanger our dying Consciences. That wee might inferre vpon his premisses, what would be an eternall losse, by the sight of a tempo­rall crosse, that is so hardly brooked. If a Amos. [...].11. famine of bread be so heauie, how vnsupportable is the dearth of the Word, saith the Prophet. Matth. 4.4. Matth. 11.28. Man may liue with­out bread, not without the word. If a wearie Trauel­ler be so vnable to beare a burden on his shoulders, how ponderous is sinne in the Conscience? which Zacharie calls a Zach. 5.7. talent of Lead. If blindnesse be such a miserie, what is [...]gnorance? lf the night be so vn­comfortable, what doth the darknesse of Superstition afford? If bodily Disease so afflict our sense, how in­tollerable will a spirituall sicknesse proue? Thus all earthly and inferiour Obiects to a Christian soule, are like Marginall hands, directing his reading to a better and heauenly reference. I intend to vrge this [Page 213] poynt the more, as it is more necessarie; both for the profit of it being well obserued, and for the generall neglect of it; because they are few in these dayes, that reduce Christianitie to Meditation, but fewer that produce Meditation to practise and obedience.

Diseases destined toward Death as their end, that can by Nature, neither be violently endured, nor vio­lently repelled, perplexe the flesh with much paine: but if Diseases, which be Deaths capitall Chirurgi­ons, his preceding Heraulds to proclaime his neere­nesse; his Ledgers that vsurpe his place, till himselfe comes, be so vexing and full of anguish, what is Death it selfe, which kils the Diseases, that killed vs? For the perfection of sicknesse is Death. But alas, if the sick­nesse and Death of the body be such, what are Sinne (the sicknesse) and Impenitencie (the death) of the soule? What is the dimmed eye to the darkned vnder­standing? the infected members, to the poysoned af­fections? the torment of the reynes, to the stitches, girds, and gripes of an aking Conscienc [...]? what is the Childes (caput dolet) my head akes, to Ierusalems, (cor dolet) my heart akes? The soule to leaue the body with her offices of life, is not so grieuous, as Gods spirit to relinquish the soule with the comforts of grace. In a word, it is farre lesse miserable to giue vp the ghost, then to giue vp the holy Ghost. The soule, that enters the body without any (sensible) pleasure, departs not from it without extreame paine. Hee that is animans animas, the soule of our soules, forsakes not our spirits, but our paine is more, though our sense be lesse. As in the Warres, the cut of a sword crossing the Fibres, carries more smart vvith it, though lesse mortallitie; then the fatall charge of a Death-thundring Cannon. The soule hath two pla­ces, an Inferiour which it ruleth, the body; a Supe­riour, [Page 214] wherein it resteth, God! Mans greatest sorrow is, when hee dyes vpwardly, that GOD forsakes his God-forsaking soule. His greatest sense, when he di [...]s downewards, and sicknesse disperseth and dispatch­eth his vitall powers. Let then the inferiour suffering vvaken vs, to see the Superiour that doth vvea­ken vs.

Thus God drawes our eyes from one obiect to a­nother; nay, by one to another; by that which wee loue on earth, to that which wee should loue in Hea­uen: by the prouidence for our bodies, to the proui­sion for our soules. So our Sauiour hauing discoursed of carefulnesse for terrene wants, drawes his speech to the perswasion of celestiall benefits: giuing the coherence with a But. Matth. 6.33. But first seeke ye the Kingdome of God, and his righteousnesse, and all these inferiour things shall be added vnto you. Hilar. Vt ad excellen [...]iam diuinarum re­rum per corporalia homines attollat. That at once hee might lesson vs to holy duties, and lessen our care for earthly things. Thus, quios homini sublime dedit, cor subli [...]ius eleuare voluit: Hee that gaue man a counte­nance lifted high, meant to erect his thoughts to a higher contemplation. For many haue such groue­ling and earth-creeping affections, that if their bo­dies curuitie was answerable to their soules, incederent quadr [...]pides, they would become foure-footed beasts. It is a course preposterous to Gods creation, dispro­portionable to mans fabricke, that he should fixe his eyes, and thoughts, and desires, on the base earth, made for his feete to stand on: and turne his feete against Heauen in contempt, lifting vp his heele against God. Hee, whose ill-ballancing Iudgement thinkes Heauen light, and Earth onely weightie and worthie, doth (as it were) walke on his head, with his heeles vpward. I haue heard Trauellers speake of monstrous [Page 215] and praeternaturall men, but neuer any so contra­naturall as these.

Christ knew in the dayes of his flesh, what easie ap­prehension worldly things would finde in vs; what hard impression heauenly would finde on vs: there­fore so often, by plaine comparisons taught secret Doctrines; by Histories, Misteries. How, to the life, doth he explaine the mercie of God, to the miserie of man, in the lost Sheepe; in the lost Groat; in the lost Sonne? Luke 15. Math. 13. How sweetly doth hee describe the different hearers of Gods Oracles, in the Parable of the Seede; which (howsoeuer it seemed a Riddle to the selfe-blinding Iewes, yet) was a familiar demonstration to the belee­uing Saints? So the Prophets found that actuall ap­plications pierced more then verball explications. Nathan by an instance of supposition, wrought Da­uids hart to an humble confession. Hee drew the Pro­position from his owne lippes, 2 Sam. 12.7. The man that hath done this, is worthie of death; and then stroke while the iron was hot, by an inferred Conclusion, Thou art the man. The Prophet 1 Kin. 11.30. Ahijah rent the new garment of Ie­roboam in twelue pieces, and bad him reserue tenne to himselfe; in signe, That God had rent the Kingdome out of the hand of Solomon, and giuen tenne Tribes to him. Esay by going Esa. 30 3. naked and bare-foote, as by a vi­sible signe, lessons Eg [...]pt and Ethiopia, that after this manner they should goe captiue to Assiria. Ieremie Ier. 27.3. by wearing bands and yokes, and sending them to the Kings of Edom, Moab, Ammon, Tyre, Sidon, Iu­dah, giues them an actuall representation, a visible Sacrament of their Babilonish captiuitie. Ezek. 4.1. Ezekiells pourtraying vpon a Tile the Citie Ierusalem, and the siege against it, is called by God, a signe against them. Act. 21.11. Agabus tooke Pauls girdle, and bound his owne hands and feete; a signe, and that from the holy Ghost, [Page 216] that hee who ought the girdle, should be so bound at Ierusa­lem, and deliuered into the hands of the Gentiles. God schooled Ionas in the Gourd, by a liuely Apothegme, and reall subiection to his owne eyes, of his vniust impatience against God and Niniueh. Ion. 4.

It was Gods vsuall dealing with Israell; by the af­flictions wherewith hee grieued them, to put into their mindes how they had grieued him by their sins. So Paul, as our Prophet here: For this cause yee are weake, 1. Cor. 11.30. sickely, and many dye: drawing them by these sensible cords of their plagues, to the feeling of their sinnes; which made their soules faint in Grace, sicke in Sinne, dead in Apostasie. For this cause, &c. This Doctrine affords a double vse; particular and gene­rall: particular to Ministers; generall to all Christi­ans.

Vse.1. To the dispensers of Gods secrets: It allowes them in borrowed formes to expresse the meditations of their harts. God hath giuen vs this libertie in the performance of our callings, not onely nakedly to lay downe the truth; but with the helpes of Inuention, Wit, Art, to remoue loathing of his Manna. If wee had none to heare vs, but Cornelius or Lidia, or such sanctified eares, a meere affirmation, were a sufficient confirmation. But our Auditors are like the Belgicke armies, (that consist of French, English, Scotch, Ger­maine, Spanish, Italian, &c.) so many hearers, so ma­ny humours: the same diuersity of men and mindes. That as guests at a strange dish; euery man hath a rellish by himselfe: that all our helpes can scarce help one soule to heauen. But of all kindes, there is none that creepes with better insinuation, or leaues behinde it a deeper impression in the Conscience, then a fit comparison. This extorted from Dauid, what would hardly haue ben graunted: that as Dauid slew Goliath [Page 217] with his owne sword; so Nathan slew Dauids sinne with his owne word. Iudg. 9.8. Iotham conuinced the Sheche­mites folly in their approued raigne of Abimelech ouer them, by the tale of the Bramble. Euen temporall oc­casions are often the Mines, to digge out spirituall in­structions. The people flocke to Christ for his bread: Ioh. 6.27. Christ preacheth to them another bread; whereof hee that eates, shall neuer dye. Ioh. 4. The Samaritane vvoman speakes to him of Iacobs Well: hee tells her of Iesus Well: whose bottome or foundation was in Heauen; whose mouth and spring downewards to the earth: crosse to all earthly fountaines: contayning waters of life; to be drawne and carried away in the Buckets of faith. She thought it a new Well; she found it a true Well: whereof drinking, her soules thirst was for euer satisfied. The Creeple begges for an Almes, the Apo­stle hath no money: but answeres his small request, with a great bequest, health in the name of Iesus. Acts. 3.6. Ni­hil additur marsupio, multum saluti. His Purse is nothing the fuller, his body is much the happier. This course, you see, both Christ and his Apostles gaue vs in pra­ctise and precept.

In practise. Luke 11.27. When the woman blessed the wombe that bare Christ, and the pappes which gau [...] him sucke: he deriue [...] hence occasion to blesse them, which con­ceiue him in their faith, and receaue him in their obe­dience. Blessed are they that heare the word of God and keepe it. Euen as Mary her selfe was rather blessed, percipiendo fidem, quam concipiendo carnem Christi; in re­ceauing the faith, then conceauing the flesh of Christ. So the newes of his kinred in the flesh standing at the doore, taught him to teach, who are his true kinred in the Spirit.

In precept to his Apostles. If they will not receaue and beleeue you, Wipe off the dust of their Citie, Luke 10.11. that [Page 218] cleaueth to your feete, against them. If they will not be moued with your words, amaze them with your wonders: Matth. 10.8. Heale the sicke, cleanse the leapers, raise the dead, cast out Deuils. We cannot now worke miracles, yet we can speake of miracles. Euen we must also, as obey his Documents, so obserue his doings: and fol­low him in due measure, both in his words & works, though (non passibus aequis) not with equall steps. Our imitation must be with limitation; aptly d [...]stinguish­ing, what we must onely admire in our mindes, what admit in our manners.

Vse.2. To all Christians; that wee climbe vp by the staires of these inferiour creatures, to contemplate the glorious power of the Creatour. A good Christian, that like the Bee, workes honey from euery flower, suffers no action, demonstration, euent, to slip by him without a question. All Obiects to a meditating So­lomon, are like wings to reare & mount vp his thoughts to Heauen. As the old Rom [...]nes, when they saw the blew stones, thought of Olympus; so let euery Obiect, though low in it selfe, eleuate our mindes to Mount Syon. A meane scaffold may serue to raise vp a goodly building. Courtiers weather-driuen into a poore Cot­tage, (etiam, in caula, de Aula loquuntur) gather hence opportunitie to praise the Court. Wee may no lesse (euen ex hara, Ioh. 14.2. de ara dicendi ansam sumere) from our Tabernacles on earth be induced to praise our stand­ing house in Heauen. So, as the Philosopher aymed at the pitch & stature of Hercules, by viewing the length of the print of his foote: Wee may by the base and dwarfi [...]h pleasures on our earth, guesse at the high and noble ioyes in Heauen. How can we cast vp our eyes to that they were made to behold, and not suffer our mindes to transcend it; passing through the lower Heauen, which God made for Fowles, Vapours, Me­teors, [Page 219] to the Firmament wherein he fixed his Starres, and thence meditating of the Empyreall Heauen, which he created for himselfe, his Angels, his Saints: a place no lesse glorious aboue the visible, then the visible is aboue the earth. Read in euery Starre, and let the Moone be your Candle to doe it, the proui­dent disposition of God, the eternitie of your after­life.

But if earth be at once neerer to your standing and vnderstanding; and like dissembling Louers, that (to auoyd suspition) diuert their eyes from that cheeke, whereon they haue fixed their hearts; so you loooke one way, and loue another; Heauen hauing your countenance, Earth your confidence: then for Earth; read this instruction in all things, the destruction of all things. For if the ra [...]ified and azure body of this lower Heauen shall bee folded vp like a Scrole of Parchment; then much more this drossie, feculent, and sedimentall Earth shall be burnt.

The Heauens shall passe away with a [...]oyse, 2 Pet. 3.10. and the Ele­ments shall melt with feruent heate, the Earth also and the workes that are therein shall be burnt vp. At least quoad [...]iguram, though not quoad naturam. The forme shall be changed, though not the nature abollished. Euerie creature on earth may teach vs the fallibillitie of it. It is an Hieroglyphicke of vanitie and mutabillitie. There is nothing on it, that is of it, that is not rather vitiall, then vitall. In all the corrupted parts of this decrepit and doting world, mens best lesson of moral­litie, is a lesson of mortalitie. As it was once said. Foelix qui potuit rerum cognoscere causas: so now better; Foelix [Page 220] qui poterit rerum cognoscere casus. It is good to know the casuall beginnings of things▪ it is better to know their casuall ends. It is good to be a naturall Philoso­pher, but better to bee a supernaturall, a Christian Philosopher. That whiles we intentiuely obserue the creature, we may attentiuely serue the Creator.

That which is said of pregnant wits, is more true of Christian hearts, that they can make vse of any thing. As Trauellers in forraine Countries, make euery slight obiect a lesson: so let vs thriue in grace by euery (presented) worke of Nature. As the eye must see, and the foote walke, and the hand worke, so the heart must consider. What? Gods doings: which are maruellous in our (vnderstandings) eyes. Psal. 118.23. God looked vpon his owne workes, saw they were good, and de­lighted in them: sure it is his pleasure also, that wee should looke vpon them▪ to admire his wisedome, power, prouidence, mercie, appearing both in their nature and their disposition. The least of Gods works is worthie the obseruation of the greatest Angell. Now what Trewants are we, that hauing so many Tu­tours reading to vs, learne nothing of them. The Heathen were condemned, for not learning the inuisi­ble things of God, Rom. 1.20. from his visible workes. For shall wee still plod on the great volume of Gods works, and ne­uer learne to spell one word, of vse, of instruction, of comfort to our selues? Can wee behold nothing through the Spectacles of contemplation? Or shall we be euer reading the great Booke of Nature, and ne­uer translate it to the Booke of Grace? The Saints did thus. So haue I read, that worthy Esay sitting a­mong other Diuines, and hearing a sweet consort of Musicke, as if his soule had beene borne vp to Heauen, tooke occasion to thinke and speake thus; What Mu­sicke may we thinke there is in Heauen? A friend of mine [Page 221] viewing attentiuely the great pompe and state of the Court, on a solemne day, spake not without some ad­miration: What shall we thinke of the glory in the Court of God? Happy obiect, and well obserued, that betters the soule in grace. But I haue beene prolixe in this point; let the breuitie of the next succour it.

2. Phisicke and Diuinitie are Professions of a neere affinitie: both intending the cure and recouerie, Obseru. one of our bodies, the other and better of our soules. Not that I would haue them conioyned in one person: (as one spake merrily of him, that was both a Phisitian and a Minister: that whom he tooke money to kill by his Physicke, he had also money againe to burie by his Priesthood.) Neither, if God hath powred both these gifts into one man, doe I censure their Vnion, or per­swade their separation. Onely let the Hound, that runnes after two Hares at once, take heede least hee catch neither. Ad duo qui tendit, non vnum nec duo prendit. Rom. 12. And let him that is called into Gods Vineyard, hoc a­gere, attend on his office. And beware, least to keepe his Parish on sound legges, he let them walke with sickly consciences. Whiles Gal [...] & Auicen take the wall of Paul & Peter. I doe not here taxe, but rather praise the works of mercie in those Ministers, that giue all possi­ble com [...]orts to the distressed bodies of their brethren.

Let the professions be heterogen [...]a, different in their kindes; onely respondentia, semblable in their procee­dings. The Lord Eceles. 38.1. created the Physitian, so hath he Ephes▪ 4.11. or­dained the Minister. The Lord hath put into him the knowledge of Nature, into this the knowledge of grace. All knowledge is deriued from the Fountaine of Gods wisedome. The Lord Eccles. 38.4. hath created Medicines out of the earth. The Lord hath 2 Pet. 1.21. inspired his holy word from heauen. The good Physitian acts the part of the Diuine. Eccles. 38.14. They shall pray vnto the Lord, that he would pro­sper [Page 222] that which they giue, for ease & remedy to prolong life. The good Minister, after a sort is a Physitian. Onely it is enough for the Sonne of God to giue both naturall and spirituall Physicke. But as Plato spake of Philoso­phie, that it couets the imitation of God, within the li­mits of possibillitie and sobrietie: so wee may say of Physicke, it is conterminate to Diuinitie; so farre as a Handmaid may follow her Mistresse. The Instituti­ons of both preserue the constitutions of men. The one would preuent the obstructions of our bodies, the other the destructions of our soules. Both purge our feculent corruptions: both would restore vs to our primarie and originall health: though by reason of our impotencie and indisposition, neither is able. Both oppose themselues against our death, either our corporall or spirituall perishing.

When the spirit of God moued on the waters, and from that indigested & confused mixture; did by a kinde of Alchimicall extraction, seperation, sublimation, con­iunction, put all things into a sweet consort, and har­monious beautie, hee did act a Phisitians part. God is in many places a Phisitian. Exod. 15. I am the Lord that healeth thee. Exod. 15.26. Deut. 32, 39. Ier. 17.14. Deut. 32. I kill, I make aliue: I wound, and I heale. Ier. 17. Heale me, O Lord, and I shall be hea­led: saue me, and I shall be saued. Sometimes he is as a Surgion, to binde vp the sores of the broken-hearted; and to stanch the bleeding wounds of the Conscience. Nay, Dauid intreats him to put his bones in course againe. So Christ hath sent his Ministers, Eph. 4.12.16. [...], ad coagmentationem, as Beza reades it, to put in ioynt the luxate members of the Church; that are compacted by ioynts. And in the period or full stoppe of time, God will mi­nister to the world the phisicke of Fire, to purge the sicke body of it; as he [...] once gaue it a Potion of Wa­ter to cleanse it.

Which Strabus, writing on the worlds destructi­on by fire, would seeme to gather from those two cou­lours in the Rainebow, caeruleo et igno, blew and red. The first cataclysme of water is past, the second de­luge of fire is to come. So saith the Apostle. The hea­uens being on fire shall be dissolued; 2 Pet. 3.12. the Elements shall melt with feruent heate: Nouam qualitatem induent manente substantia: All earthly things shall waxe old and dye. Caluin in loc. praeced. Mors etiam saxis nominibus (que) venit; but the substance shall remaine. It is but the fashion of this world that pas­seth away: [...], figura, non natura. When all the pu­trified f [...]ces, drossie and combustible matter shall bee refined in the fire, all things shall be reduced to a chri­staline clearenesse. Thus (though the heathen pro­phanely made the Phisitian a God, yet) the Christian may say truely, Our God is become our Phisitian. And his Ministers are his deputies vnder him, bringing in their lips the sauing Medicines, that God hath giuen them.

You see the willing similitude of these professions. Indeed the Phisitian cannot so aptly and ably chal­lenge or make bold with the Ministers office, as the [Page 224] Minister may with his. The Clergie-man may mini­ster medicines: the Phisitian may not administer the Sacraments. It is true thus farre. Euery Christian is a Priest, to offer vp prayers for himselfe and the whole Church; although not publikely and ministerially: and none but a Cain will deny himselfe to be his Bro­thers keeper. Though exhortation be the Ministers du­tie, Heb. 3.13. yet exhort one another daily. And if wee serue one another in loue, we must carry, euery one, a conuerting Ministrie, though God alone haue the conuerting po­wer. Ezek. 18.32. Turne one another and liue. Now as this conuer­ting worke, is a conuertible worke, I meane, recipro­call and mutuall from one to another, the Phisitian may apportion to himselfe a great share in it. Who may better speake to the soule, then hee that is trusted with the body? or when can the stampe of grace take so easie impression in mans heart, as when the heat of Gods affliction hath melted it? What breast is vn­vulnerable to the strokes of death? The miserable carkase hath then or neuer, a penetrable conscience.

This conscience is so deafed in the dayes of our iollitie, with the loud noyse of Musicke, Oathes, Ca­rowsings, Clamours, Quarrels, Sports, that it cannot heare the Prophets cry, All flesh is grasse. When sick­nesse hath throwne him on the bed of anguish, and made his stomacke too queasie for quaffes, too fine and daintie for euen Iunkets; naked him of his silkes, paled his cheekes, sunke his eyes, chilled his blood, and stunted all his vigorous spirits; the Phisitian is sent for, and must scarce be let out, when the Mini­ster may not be let in. His presence is too dull, and full of melancholy; no messenger shall come for him, till his comming be too late. How iustly then should the Phisitian be a Diuine, when the Diuine may not be a Phisitian? How well may hee mingle Recip [...] and [Page 225] Resipisce, penitentiall exhortations, with his medicinall applications, and praescripts.

Thus, memorable and worthy to be our precedent, was that Italian Phisitians course: that when disso­l [...]te Ludouicus lay desolate in his sicknesse, and desired his helpe; hee answered him in his owne tune: If you shall liue, you shall liue, though no Phisicke be giuen you: If you shall dye, you shall dye; Phisicke cannot helpe you. Ac­cording to the sicke mans libertine and hereticall o­pinion concerning Praedestination. If I shall be saued, I shall be saued, howsoeuer I loue or liue. If I shall be dam­ned, I shall be damned, howsoeuer I doe or dye. The Phi­sitians answere gaue him demonstratiue conuiction, taught him the vse of meanes, as well for his soules as bodyes health, and so cured recanting Ludouicus of both his diseases at once. A godly practise, worthy our Phisitians imitation.

But, with vs, Grac [...] waites at the heeles of Nature; and they diue so deepe into the secrets of Philosophie, that they neuer looke vp to the misteries of Diuinitie. As some Mathematicians deale so much in Iacobs Staffe, that they forget Iacobs Ladder: so some Phisi­tians (God decrease the number) are so deepe Natura­lists, that they are very shallow Christians. The best cure depends [...]pon Gods care. It is poore and eneruate help, to which Gods blessing hath not added strength. If God doth not heare the heauens for vertue, and hea­uen heare the earth for influence, Hos. 2.11. and earth the Phisitian for ingredients, all their receits are but deceits, and the paper of their Bils will doe as much good as the prae­scripts in it. Simples are but simple things, and all compounds idle, when they want the (best) ingredient of Gods blessing. Let Plato then, hold the candle to Moses, and all Phisitians drinke at the well of the sons of the Prophets. As their purpose aimeth at our [Page 226] healths, so let them intreat God to leuell their hands: their direction and successe stands in the name of the Lord of Hostes.

Obseru. 3.The forme of the words is Interrogatorie. Is there no Balme at Giliad? are there no Phisitians there? It is most true: Balme is not scarce, nor are the Phisitians few, yet Israell is sicke. God doth conuince that by a question, which might be without question affirmed, but would not be (without question) graunted. The best insinuation or piercing assertion is ex interrogando, by way of question; not onely for explication, but for application of truth. God doth as it were appeale to mans conscience; and fetch euidence from the impar­tiall testimonie of his heart. That here, what is true in Gods reprehension, may appeare true in mans ap­prehension. The first word that euer God spake to man after his fall, was a question. ADAM, vbi es? where art thou? Gen. 3 9. Hee continues the same (formam lo­quendi, normam arguendi) forme & methode of speech. Who told thee that thou was naked? Verse 11. Hast thou eaten of the Tree, Verse 13. whereof? &c. And to the woman. What is this that thou hast done? Before man fell to sinne, God fell not to questioning. All his speeches were to him, either commendatory or commandatory: approbationis non exprobationis verba; words of approuall, not of excep­tion. Hee createth, ordereth, blesseth man, and all things to him: but when man fell to sliding, God fell to chiding. Because man turned his heart to another obiect, God turned his voyce to another accent.

Gods questions are not of the nature of mans, the effects and helps of dubitation: according to the saying [...]: Doubting is the Mother of questioning. He that doubteth not, will not aske▪ no; Gods demaunds are not to satisfie himselfe, but vs: Illations vpon our actions. That from the pro­position [Page 227] of our sinnes, and the assumption of his que­stions, we may conclude against our selues; as Dauid, I haue sinned. Neither can we giue sollution to his in­terrogatories. Who dares, who can answere God? Iob. 9.2.14. hee is not as a man, saith Iob, that I should answere him. The intent is then, to iustifie himselfe; to put into our con­science, a sense, a Science of our owne iniquities. God so apposed Ionas: Doest thou well to be angry? And a­gaine; Doest thou well to be angry for a Gourd? Art thou discontent for so contemptible a thing, a poore vege­tatiue creature; and doest thou grudge my mercie to so many rationall creatures, brethren of thine owne flesh? Gods question was a manifest conuiction, as strong as a thousand proofes. Ionas sees his face in this little Spring, as if he had stood by a full Riuer.

Christ, that had the best methode of teaching, and could make hearts of flint penetrable, moued his Di­sciples mindes, remoued his aduersaries doubts, fre­quently by questions. He starts Peter, that was (nu­minis Dei, et nominis sui immemor) forgetfull of his God, of himselfe, with a quid, dormis? what, sleepest thou? Hee rectified the mistaking iudgements of his Apostles, that turned his spirituall dehortation from the Pharises leauen, to the litterall sense of forgotten bread; with a double demaund. Obliti ne estis? &c. Matth. 16.9.10 Doe ye not yet vnderstand, nor remember the fiue loaues of the fiue thousand? &c. Could so miraculous a Banket, as quickly slip from your mindes, as it did from your mouthes? So hee informed their vnderstandings concerning himselfe, which so much concerned them to know; Whom doe men say that I am? Ver. 13. All which im­pli [...]d not his owne ignorance, but impelled their knowledge. Hee knew all the former questions so well as the latter; whereof hee could no lesse be ig­norant, then of himselfe. Onely hee spake in a ca­techising [Page 228] forme, as the Ministers question succours the Nouices initiall vnderstanding. His reproofes to his enemies were often cloathed in these interroga­torie roabes. How say they that Christ is Dauids Sonne? When Dauid himselfe calleth him Lord? Luk. 20.41. confu­ting that false opinion, that the Iewes had of their Messias, whose temporall Monarchie they onely ga­ped for. If hee was, onely to be the Sonne of Dauid in the flesh, how doth he call him Lord, and equall him with the Father? A question, that did enforce a con­clusion, himselfe desired, and a confusion of his ene­mies conceits. The like, ver. 4. He cramped their criti­call and hypocriticall exceptions with a question. The baptisme of Iohn, was it from heauen, or of men? which confuted their arrogance, Ver. 4. though they would haue salued it with ignorance, ver. 7. We cannot tell. This man­ner of discussing is not more vsuall with God, then ef­fectuall. It conuerteth the Elect; it conuinceth the Reprobate. Wheresoeuer it is directed, it pierceth like a goad, & is a sharp stroke to the conscience: and howso­euer the smart is neglected, it leaueth a print behind it.

If wee take the words spoken in the Person of God, they manifest his complaint against Israell. Obseru. 4. When God complaines, sinne is grieuous. Wee neuer read God breaking forth into this compassionate forme of speech, but Iniquitie is growne proud of her height. She nestles among the Cedars, and Towers like Ba­bell: when hee that can thunder it downe with fire, doth (as it were) raine showers of complaint for it. It argues no lesse goodnesse in the Father, then wic­kednesse in the Children, when hee doth plaine, that can plague; and breath out the ayre of pitie, before he send the storme of Iudgement. So you may see a long prouoked Father, that after many chidings lost to his deafe Sonne; after some gentle chastisements [Page 229] inflicted, and intended to his calling home; he findes his errours growing wilder, his affections madder, his heart more senselesse, his courses more sensuall; hee stands euen deploring his wretchednesse, that could not amend his wickednesse: and whiles Iustice and Mercie striue for the masterie, as loath that his le­nitie should wrong his Integritie, or yet that he should be as an executioner to him, whom he had begotten to be an executour to himselfe; hee breakes out into complaint. With no lesse pitie, nay, with farre grea­ter mercie, doth God proceede to execute his Iudge­ments; vnwilling to strike home for his mercie; yet willing not to double his blow (but to lay it on sure at once) for our sinnes, and his owne Iustice- Or as some compassionate Iudge, that must censure (by the law of his Countrey) an Hereticke, striues first with arguments of reason to conuert him, that arguments of yron and steele may not be vsed against him: and finding his refractarie disposition, culpable of his owne doome, by wilfully not being capable of good counsell, proceedes not without plaints and teares to his sentence: So doth the most iust God of Heauen, with the most vniust Sonnes of men; pleading by reasons of gentle and gracious forbearance, and offe­ring the sweet conditions of happy peace, and (as it were) wailing our refusall, before hee shoote his ar­rowes and consume vs, or make his sword drunke with our bloods.

God hath Armies of Starres in the skie, Meteors in the ayre, beasts on the earth, yea of Angels in Hea­uen; greater Hoasts and lesse: and whither he sends a great Armie of his little ones, or a little of his great ones, he can easily and quickly dispatch vs: Loe, he stayes till he hath spoken with vs; and that rather by postulation, then expostulation. He is not contume­lious [Page 230] against vs, that haue been contumacious against him. If his words can worke vs to his will, hee will spare his blowes. Hee hath as little delight in smiting, as we in suffering: nay, he suffers with vs, condoling our estate, as if it were (which cannot be) his owne. For wee haue not an high Priest, Heb. 4.15: which cannot be touched with the feeling of our infirmities. Hee feeles the griefes of his Church: the head ak [...]s, when the members suffer. Persecutors strike Christ through Christians sides. Saul strikes at Damascus, Christ Iesus suffers in Heauen. Mediately he is smitten, whiles the blowes immediately light on vs. He could not in the dayes of his [...]lesh, forbeare bitter teares at Ierusalems pres [...]nt sinne and future iudgement. How grieuous is our iniquitie, how gracious his longanimity? He that weeps for our auersion passionately, desires our conuersion vnfai­nedly. How pathetically he perswadeth his Churches reformation? Cant. 6.12. Returne, returne, oh Shulamite, returne, returne: How lamentingly deplores he Ierusalems de­uastation? Luk. 19.42▪ If thou hadst knowne, at least in this thy day, the things that belong to thy peace. Let vs not thinke him like either of those Mimicks, the Player, or the Hypo­crite, (who truly act the part one of another, but hardly either of an honest man) that can command teares in sport. When Christ laments the state either of our sinnes or our selues, hee shewes that one is at the height of rising, the other neere casting downe. Christs double sigh ouer Ierusalem, is (as I may say) fetched and deriued from those double woes of her: Matth. 23 37. the vnmeasurable sinne, that killest the Prophets: the vnauoydable Iudgement, thy house is left vnto thee de­solate. Ingentia benesicia, ingentia peccata, ingentes poenae. Great benefits abused occasion great sinnes, and great sinnes are the fore-runners of great plagues. So that Sinne is an ill coniunction copulatiue, that vnites two [Page 231] as contrarie natures, as nature it selfe euer produced, great mercie and great miserie. God is pleased in gi­uing the former, but he sighes at the latter. Gaudet in misericordia sua, dolet in miseria nostra. He reioyceth in his owne goodnesse, hee greeueth at our wretched­nesse.

Horrid and to be trembled at are the sinnes, that bring heauinesse into the Courts of happinesse; and send grieuance to the very thresholds of ioy. That whereas Angels and Cherubins, the coelestiall Chori­sters, make musicke before the Throne of God, for the conuersion of one sinner: (of one? what would they doe at the effectuall successe of such a Sermon, Luk. 15.10. as Pe­ter preached.) They doe (if I may speake) grieue and mourne at the auersion of our soules, (so hopefull and likely to be brought to Heauen) and at the aspiration of our climbing sinnes.

But it may be questioned, how God can be said to grieue, to complaine, to be sorrowfull for vs. True it is, that there is no passion in God. Hee that sits in Hea­uen, hath all pleasure and content in himselfe. What is here spoken, is for our sakes spoken. He dwelleth in such brightnesse of glory, as neuer mortall foot could approach vnto: the sight of his face is to vs on earth insufferable: the knowledge of the inuisible things in the Deitie vnpossible. Therefore to giue some ayme and coniecture to vs, what hee is, hee appeares (as it were) transfigured into the likenesse of our nature, and in our owne familiar termes speaketh to our shal­low vnderstandings. Hominem alloquens humano more loquitur. As an old man speaking to a Childe, frames his voyce in a childish phrase. Before a great vessell that is full, can powre liquour from it selfe into a little empty Pot, that stands vnder it, it must stoope and de­cline it selfe. Thus he descends to our capacities; and [Page 232] that man may know him in some measure, hee will be knowne as man. Sometimes by bodily members, Eyes, Eares, Hands, Feet. Sometimes by spirituall af­fections, Anger, Sorrow, Iealousie, Repentance. By which he signifies, not what hee is indeed, but what is needfull for vs to know of him. For being well acquainted with the vse, office, and effect of these na­turall things in our selues, wee may the better guesse at the knowledge of that God, [...]o whom wee heare them ascribed by translation. All which hee hath per siguram▪ non naturam. Angers effect in vs is reuenge. Nothing pleaseth a furious mans nature, but wreaking himselfe on his prouoker. The passion is Anger, the effect Reuenge. Whiles God giues the second, wee ascribe to him the first; and call that in him Wrath, which properly is his striking Iustice.

Complaints are the witnes of a grieued soule: both are sufferings. God is here said to complaine. Why? he is grieued at our sinnes. Can he be grieued indeed? No nor need he complaine, that hath such power to right himselfe. Yet hee is often said to be grieued; Grieue not the Spirit of God, by whom you are sealed vp to the day of Redemption: Ephes. 4.30. And here to complaine. To speake properly, God cannot complaine because he cannot be grieued: He cannot be grieued, because he cannot suffer. Euery blow of ours, though we were as strong and high as the sonnes of Anak lights short of him. If some could haue reached him, it had gone ill with him long ere this. All is spoken per [...]. He is sine ira irascens, sine poenit [...]ntia poenitens, sine dolore dolens: angry without anger, grieuing without sorrow. These passions are ascribed to him, quoad effectum, non quoad affectum: They are perfections in him, what are affections in vs. The complaint that once God made against a whole world, as hee doth here against Israell, is [Page 233] expressed in more patent and significant tearmes. It re­pented the Lord that hee had made man on the earth, Gen. 6.6. and it grieued him at his heart. God so complaines against mans sinne, that hee is sory that hee made him. This, saith Augustine, non est perturbatio, sed iudicium, De ciuit. Dei. lib. 15. cap. 25. quo irrogatur poena: It is no disturbance in God, but onely his Iudgement, whereby hee inflicts punishment. And further; Poenitudo Dei est mutandorum immutabi­lis ratio: Gods repentance is his vnchangeable dispo­sition, in things of a changeable condition. It is mu­tatio rei, non Dei: the change of the thing, not of God. Cum ij quos curat mutantur, mutat ipse res, Iust. Mar. prout ijs expe­dit, quos curat: Hee willeth an expedient alteration of things, according to the alteration of them for whom hee prouides. So God is said to repent that hee made Saul King, or that hee threatned euill to Niniueh. In all which hee changed (non affectum, sed effectum) the externall worke, not his internall counsell. For as the Schoole speakes, immutabiliter ignoscit, he vnchange­ably pardons whom hee meanes to saue, though they feele it not till conuersion: so immutabiliter non ignoscit, hee vnchangeably retaines their sinnes in his Iudge­ment-booke, which amend not, as Saul ▪

The nature of Repentance is Sorrow: the effect of repentance is the abrogation of something deter­mined, or vndoing (if it be possible) of some thing done. Repentance is not in God, in regard of the o­riginall nature of it; he cannot sorrow: but is in re­spect of the euentuall fruit; when hee destroyes that world of people, hee had made. Not that his heart was grieued, but his hands: his iustice and power vndid it. Aliud est mutare voluntatem, aliud velle muta­tionem: It is one thing to change the will, another thing to will a change. There may be a change in the matter and substance willed, though not in the [Page 234] will that disposeth it. Our will desires in the Sum­mer a lighter and cooler garment, in Winter a thic­ker and warmer: yet is not our will changed, where­by wee decree in our selues this change according to the season. Psal 135.6. Thus (Quicquid superi voluere, peractum) Whatsoeuer God would, that did he in heauen and earth, in the sea and all deepe places. God is (immutabilis naturae, voluntatis, consilij.) Vnchangeable in his nature, will, and decrees. Onely these are, verba nostrae paruitati ac­commodata, Chrys. words fitted to our weake capacities.

Well; in the meane time they are grieuous sinnes, that make our gracious God thus seemingly passio­nate. There is great cause sure, if so patient and for­bearing a God, be angry, sorrie, penitent, greeued, that he hath made such rebellious creatures. It is long before his wrath be incensed; but if it be throughly kindled, all the Riuers in the South are not able to quench it. Daily man sinnes, and yet God repents not, that he made him. Woe to that man, for whose creation God is sorrie. Woe to Ierusalem, when Christ shall so complaine against her. Stay the Bells, ye Sonnes of wickednesse, that ring so lowd peales of tu­multuous blasphemies in the eares of God? Turne a­gaine, ye wheeling Planets, that moue onely as the sphere of this world turnes your affections; and de­spise the directed and direct motion of Gods Starres. Recall your selues, ye lost wretches, and stray not too farre from your Fathers house, that your seekers come againe with a non est inuentus: least God complaines a­gainst you, as heere against Israell; or with as passio­nate a voyce, as once against the world; It repents mee that I made them.

If wee take the words spoken in the person of the Prophet, Obseru. 5. let vs obserue, that hee is no good Preacher, that complaines not in these sinfull dayes. Esay had [Page 235] not more cause for Israell, then we for England, to cry, Wee haue laboured in vaine, Esa. 49. and spent our strength for nought. For if we equall Israell in Gods blessings, wee transcend them in our sinnes. The bloud-red Sea of warre and slaughter, wherein other Nations are drow­ned, as were the Egiptians, is become dry to our feete of peace. The Bread of Heauen, that true Manna, sa­tisfies our hunger, and our thirst is quenched with the waters of life. The better Law of the Gospell is giuen vs; and our sauing health is not like a curious piece of Arras folded vp, but spread to our beleeuing eyes, without any shadow cast ouer the beautie of it. We haue a better high Priest, to make intercession for vs in heauen, for whom he hath once sacrificed and satisfied on earth: (actu semel, virtute semper: with one act, with euerlasting vertue.) We want nothing, that heauen can helpe vs to, but that which wee vo­luntarily will want, and without which wee had bet­ter haue wanted all the rest, thankefulnesse and obedi­ence. We returne God not one for a thousand, not a dramme of seruice for so many talents of goodnesse. We giue God the worst of all things, that hath giuen vs the best of all things. Wee cull out the least sheafe for his Tyth; the sleepiest houre for his prayers: the chippings of our wealth for his poore: a corner of the heart for his Arke, when Dagon sits vppermost in our Temple. He hath bowels of brasse and an heart of yron, that cannot mourne at this our requitall. We giue God measure for measure, but not manner for manner. For his blessings heapen, and shaken, and thrust together, iniquities pressed downe and yet running ouer. Like Hogges we slauer his pearles, Quis talia fan­do, temperet à Lachrimis? &c. turne his graces into wantonnesse, and turne againe to rend in pieces the bringers.

Who versing in his minde this thought, can keepe [Page 236] his cheekes dry? Ier. 9.1. Oh that my head were waters, and mine eyes a fountaine of teares, that I might weepe night and day, &c. No maruell, if animus meminisse horret. The good soule tremble to thinke it: especially when all this wickednesse ariseth (not from Sodome, and Sidon, and Edom, but (from the midst of) the daughter of Sion. Hinc illae Lachrimae. Hee that can see this and not sigh, is not a witnesse, but an agent; and sinne hath ob­structed his lungs, he cannot sorrow. Forbeare then, you captious sonnes of Belial, to complaine against vs, for complaining against you. Whiles this Hydra of Iniquitie puts forth her still-growing-heads, and the sword of reproofe cannot cut them off, what should we doe but mourne? Quid enim nisi threna su­persunt? Whither can wee turne our eyes, but wee be­hold and lament at once; some rouing with lewd­nesse, some rauing with madnesse, others reeling with ebrietie, and yet others railing with blasphemie. If we be not sad, wee must be guilty. Condemne not our passions, but your owne rebellions, that excite them. The zeale of our God, whom wee serue in our spirits, makes vs with Moses to forget our selues. Wee also are men of like passion with you. Acts. 14.15. It is the common plea of vs all: If you aske vs, why we shew our selues thus weake and naked, we returne with Paul: Why doe you these things? Our God hath charged vs, not to see the funerals of your soules, without sighes and teares. Thus saith the Lord: Ezek. 6.11. Smite with thy hand, and stampe with thy foote, and say, Alas, for all the euill abominations of the house of Israell: for they shall fall by the sword, by the fa­mine, and by the pestilence.

Shall all complaine of lost labours, and we brooke the greatest losse with silence? Merchants waile the shipwracke of their goods, and complaine of Pyrates. Shepheards of their deuoured Flockes by sauage [Page 237] Wolues. Husbandmen of the tyred earth, that quites their hope with weedes. And shall Ministers see and not sorrow the greatest ruine (the losse of the world were lesse) of mens soules. They that haue written, to the life, the downfall of famous Cities, either vastate by the immediate hand of God, as Sodome; or medi­ately by man, as Ierusalem: as if they had written with teares in stead of Inke, haue pathetically lamented the ruines. Aeneas Syluius reporting the fall of Constanti­nople, historifies at once her passion, his owne compas­sion for it. The murthering of Children before the Parents faces, the slaughtering of Nobles like beasts, the Priests torne in pieces, the Religious flea'd, the holy Virgins and sober Matrones first rauished and then massacred; and euen the Reliques of the Souldi­ours spoile, giuen to the mercilesse fire. Oh miseram vrbis faciem! Oh wretched shew of a miserable Citie! Consider Ierusalem, the Citie of God, the Queene of the Prouinces, tell her Turrets, and marke well her Bul­warkes, carrie in your minde the Idaea of her glories: and then, on a sodaine, behold her Temple and hou­ses burning, the smoke of the fire wauing in the ayre, and hiding the light of the Sunne, the flames spring­ing vp to Heauen, as if they would ascend as high as their sinnes had erst done; her Old, Young, Matrons, Virgins, Mothers, Infants, Princes, and Priests, Pro­phets and Nazarites, famished, fettered, scattered, con­sumed: if euer you read or heare it without commis­seration, your hearts are harder then the Romanes that destroyed it. The ruine of great things wring out our pitie; and it is onely a Nero, that can sit and sing whiles Rome burnes. But what are a world of Cities, nay the whole world it selfe burning, as it must one day, to the losse of mens soules, the rarest pieces, of Gods fabricke on earth? to see them manacled [Page 238] with the chaines of Iniquitie, and led vp and downe by the Deuill, as Baiazeth by that cruell Scithian, stab­bed and massacred, lost and ruined by rebellious ob­stinacies and impenitencies; bleeding to death like Babell, and will not be cured, till past cure they weepe like Rahell, and will not be comforted: to see this and not pitie it, is impossible for any but a Faulx, but a Deuill.

1. To make some further vse hereof to our selues; Let vs auoyd sinne, Vse. as much as we may. And, though we cannot stay our selues from going in, let vs stay our selues from going on: least our God complaine against vs. If we make him sorrowfull for a time, hee can make vs sorrowfull for euer. If wee anger him, hee can anger all the veines of our hearts. If in stead of seruing GOD by our obedience, wee make him Esa. 43.24. serue with our sinnes, hee will make vs serue with his plagues. If we driue God to call a Conuocation of hea­uen and earth: Esa 1.2. Heare oh heauen, harken oh earth: I haue nourished children, and they haue rebelled against me: If he call on the Mic 6.2. mountaines to heare his controuersie, he will make vs Reu. 6.16. call on the mountaines to helpe and hide our miserie. And they said to the mountaines and rockes, Fall on vs, &c. If we put God to his querelam, Hos. 4.1. controuersie, and make him a Plaintife, to enter his sute against vs; he will put vs to a complaint indeede. Ver. 3. Therefore shall the land mourne, and euery one that dwelleth therein, shall languish. He will force vs to repent the time and deeds, that euer made him to Gen. 6.7. repent, that hee made vs. Hee will strike vs with such a blow, that there needeth no doubling of it. Nahum 1.9. He will make an vtter end; destruction shall not rise vp the second time. As Abishai would haue stricken Saul 1 Sam. 26.8., at once, and I will not smite him the se­cond time.

We cannot so wrong God, that hee is depriued of [Page 239] power to right himselfe. His first complaint is (as I may say) in teares; his second in blood. I haue read of Tamberlaine, that the first day of his siege was ho­noured with his white Colours, the second with fatall red, but the third with finall blacke. God is not so quicke & speedy in punishment; nor come his iudge­ments with such precipitation. Niniueh after so ma­nie forties of yeeres, shall haue yet forty dayes. Hee that at last came, with his Fanne in his hand, and fan­ned but eight graines of good corne, out of a whole Barne-full of Chaffe, a whole world of people; gaue them the space of one hundred and twentie yeeres re­pentance. If Ierusalem will not heare Christs words, they shall feele his wounds. They that are deafe to his voyce, shall not be insensible to his hands. He that may not be heard, will be felt.

2. If God complaines against sinne, Vse. let vs not make our selues merry with it. The madde humours, idle speeches, outragious oathes of drunken Athiests, are but ill mirth for a Christian spirit. Wickednesse in others abroad, should not be our Tabret to play vpon at home. It is a wretched thing to laugh at that, which feasts Satan with mirth, laughing both at our sinnes, and at vs for our sinnes. Rather lament. Make little weeping for the dead, for he is at rest: Eccles. 22.11. but the life of the foole is worse then death. Weepe for that. When Israell now in Moses absence had turned beast, and Calued an Idolatrous Image; Moses did not dance after their Pipe, and laugh at their superstitious merriment with Tabrets and Harpes; but mourned to the Lord for them, and pleaded as hard for their sparing, as hee would haue done for himselfe; nay more, Ezek. 9. Spare thy owne people, though thou race my name out of the Booke of Life. They are onely marked for Gods, with his owne priuy Seale, that mourned for the abominations of Israell: [Page 240] and their mournings were earnest, as the waylings of Hadadrimmon in the valley of Megiddo.

Where are you, ye Sonnes of the Highest, ye Magi­strates, put in power not onely to lament our sinnes, but to take away the cause of our lamenting; cease to beake your selues, like Iehoiakim, before the fire of ease and rest: rend your cloathes with Iosiah, and wrap your selues in sackcloath, like Niniueh's King, as a corps laid out for buriall. Doe not, Foelix-like, grope for a bribe at criminall offences: sell not your conni­uence (and withall your conscience) where you should giue your punishment. Let not gold weigh heauier then Naboths wrongs in the scoles of Iustice. Weepe ye Ministers, betweene the Porch and the Altar. Lament your owne sinnes, ye Inhabitants of the world. Eng­land, be not behinde other Nations in mourning, that art not short of them in offending. Religion is made but Pollicies stirrop, to get vp and ride on the backe of pleasure. Nimrod and Achitophell lay their heads and hands together; and whiles the one forrageth the Parke of the Church, the other pleads it from his Booke, with a Statutum est. The Gibeonites are suffred in our Campe, though we neuer clap'd them the hand of couenant; and are not set to draw water and choppe wood, doe vs any seruice, except to cut our throates. The Receate (I [...]ad almost said the Deceate) of Cu­stome s [...]ands open, making the Lawes tolleration a warrant: that many now sell their Lands, and liue on the vse of their Monyes? which none would doe, if Vsurie was not an easier, securer and more gainefull Trade.

How should this make vs mourne like Doues, and groane like Turtles? The wilde Swallowes, our vn­bridled Youngsters sing in the warme Chimneyes: the lustfull Sparrowes, noctiuagant Adulterers, sit [Page 241] ch [...]rping about our houses: the filching Iayes, secret theeues, rob our Orchards: the Kite and the Cor­morant, deuoure and hoord our fruits: and shall not among all these, the voyce of the Turtle be heard in our Land, mourning for these sinfull rapines? H [...]s. 4.11. Haue whore­dome and wine so taken away our hearts, and hidden them in a maze of vanities, that repentance cannot finde them out? Can these enormities passe without our teares? Good men haue not spent all their time at home, in mourning for their owne sinnes; sometimes they haue iudged it their worke to lament, what was others worke to doe. That Kingly Prophet, that wept so Psal. 6.6. plentifully for his owne offences, had yet Psal. 119.136 floods of teares left, to bewaile his peoples. Ieremy did not onely Ier. 13.17. weepe in secret, for Israels pride, but wrote a whole Booke of Lamentations: and was not lesse ex­act in his methode of mourning, then others haue beene in their Songs of ioy. It was Gods behest to Ezekiell, Ezek. 21.6. Sigh thou Sonne of man with the breaking of thy loynes, and with bitternesse sigh before their eyes. Hee mourned not alone at Israels w [...]e. She had a solemne Funerall, and euery Prophet sighed for her. Esa. 22.4. Looke away from me, saith Esay; I will weepe bitterly, labour not to comfort me; because of the spoiling of the daughter of my people: Ier. 4.19. I am payned at my very heart, saith Ieremie, be­cause thou hast heard, oh my soule, the sound of the Trum­pet, the Alarme of warre. Our sinnes are more, why should our sorrowes be lesse?

Who sees not, and sayes not, that Ephes. 5.16. the dayes are euill! There is one laying secret Mynes to blow vp another, that himselfe may succeede: there is ano­ther buying vncertaine hopes with ready money: there is another rising hardly to eminence of place, and menaging it as madly. There goes a fourth po­ring on the ground, as if hee had lost his soule in a [Page 242] Muck-heape, and must scrape for it: yet I thinke, he would hardly take so much paines for his soule, as he doth for his gold, were it there to be found and saued. He that comes to this Market of Vanitie, but as a loo­ker on, cannot lacke trouble. Euery euill we see, doth either vexe vs, or infect vs. The sight and ineuitable societie of euils, is not more a pleasure to the Sodo­mites, then a vexation to the righteous soule of Lot. One breakes iests vpon Heauen, and makes himselfe mer­rie with God. Another knowes no more Scripture, then he applies to the Theater; and doth as readily and desperately play with Gods word, as with the Po­ets. You cannot walke the street, but you shall meete with a quarrelling Dogge, or a drunken Hogge, or a blaspheming Deuill. One speakes villanie, another sweares it, a third defends it, and all the rest laugh at it. That wee may take cresset-light, and search with Ieremie, the str [...]etes and broad places of our Country, and not finde a man, Ier. 5.1. or at least not a man of truth. Who can say, it can be worse? Cease complaints, and fall to a­mendment. Ye Deputies of Moses, and Sonnes of Leui, sharpen both your swords. Consecrate and courage your hands and voyces to the vastation of Iericho-walls. Be not vnmercifull to your Countrey, whiles you are ouer-mercifull to offenders. An easie cost re­paires the beginning ruines of a house: when it is once dropt downe, with danger about our eares, it is hardly reedified. Seasonable castigation may worke reasonable reforming. The rents and breaches of our Syon are manifold, and manifest. Repaire them by the word of Mercie, and sword of Iustice. If Ierusa­lems roofe be cast downe, as low as her pauement, who shall build her vp? It is yet time, (and not more then) enough. If you cannot turne the violent streame of our wickednesse, yet swimme against it your selues; [Page 243] and prouoke others; by your precepts, by your pat­ternes. The successe to God.

3. The all-wise GOD complaines. Vse. Hee doth no more, what could he doe lesse? He doth not bitterly inueigh, but passionately mourne for vs. He speakes not with gall, but as it were with teares. There is sweet mercie euen in his chidings. Hee teacheth vs a happy composure of our reprehensions. Wee are of too violent a spirit, if at least we know what spirit wee are of, when nothing can content vs, but fire from Heauen. Hee that holds the fires of Heauen in his commanding hand, and can powre them in floods on rebellious Sodome, holds backe his arme, and doth but gently loosen his voyce to his people. I know, there is a time, when the still voyce, that came to Elias, or the whisperings of that voyce behinde, this is the way, walke in it, can doe little good: Esa. 30.21. and then God is con­tent wee should deriue from his Throne, Reu. 4.5. Thundrings and Lightnings, and lowder sounds. The Hammer of the Law must eft-soones breake the stonie heart of re­bellion: and often the sweet Balme of the Gospell must supple the broken conscience. Let vs not trans­pose or inuert the methode and direction of our Of­fice; killing the dying with the killing letter, and prea­ching Iudgement without mercie, least we reape Iudge­ment without mercie to our selues. Some mens harts are like Nettles; if you touch them (but) gently, they will sting: but rough-handling is without preiudice: whiles others are like Bryers, that wound the hard grasping-hand of reproofe, but yeeld willingly to them, that softly touch them with exhortation. One must be washed with gentle Bathes, whiles another must haue his vlcers cut with Launcers. Onely doe all, medentis animo, non s [...]nientis, not with an Oblique and sinister purpose, but with a direct intention to [Page 244] saue. An odious, tedious, endlesse inculcation of things, doth often tire those with whom a soft and short reproofe would finde good impression. Such, while [...] they would in intent edifie, doe in euent tedi­fie. Indeede there is no true zeale, without some spice of anger: onely subsit iracundia, non praesit; giue thy an­ger due place, Greg. that it may follow as a seruant, not goe before as a Master.

It is obiected, that the thoughts of God are peace. He that is couered with Thunder, and cloathed with Lightning, speakes, and the Earth trembles, toucheth the Mountaines, Psal. 18. and they smoke for it; sharpens not his tongue like a Rasor, but speakes by mournefull com­plaint. What then meane our Preachers, to lift vp their voyces as Trumpets, and to speake in the tune of Thunder against vs? We cannot weare a garment in the fashion, nor take vse for our Money, nor drinke with a good fellow , nor strengthen our words with the credite of an Oath; but bitter inuectiues must be shot, like Porcupines Quils, at these slight scapes. I answer [...], God knowes when to chide, and when to mourne; when to say, Get thee behinde me Satan, as to Peter, Matth 16.23. Ion. 4.4. and when coolely to taxe Ionas, doest thou well to be angry? But he that here mournes for Israell degene­rate, doth at another time protest against Israell Apo­state; and sweares, they shall neuer enter into his rest. We would faine doe so to, Psal. 95. I meane, speake nothing but grace and peace to you: but if euer we be Thornes, it is because we liue amongst Bryers: if we lift vp our voy­ces, it is because your hearts are so sleepy, that you would not else heare vs.

4. God did thus complaine against Israell: where are his complaints, you will say, against vs? Sure, our sinnes are not growne to so proud a height▪ as to threa­ten Heauen, and prouoke GOD to quarell. Oh ill-grounded [Page 245] flatterie of our selues: an imagination that addes to the measure of our sinnes. Whiles wee con­ceiue our wickednesse lesse, euen this conceit makes it somewhat more. If wee say, that wee haue no sinne, 1 Ioh. 1.8. there is no truth in vs. Nothing makes our guilt more palpable, then the pleading our selues not culpa­ble. Euery droppe of this presumptuous Holy-water, sprinckled on vs, brings now aspersions of filthi­nesse. It is nothing else, but to vvash our spottes in mudde. Yet speake freely. Doth not God complaine? Examine. 1. The words of his mouth. 2. The works of his hand.

1. The voyce of his Ministers is his voyce. Hee that heareth you, heareth me. Doe not the Ieremies of these dayes mourne like Turtles, as vvell as sing like Larkes? Doe they not mingle with the tunes of Ioy, the tones of Sorrow? When did they reioyce euer vvithout trembling? Psal. 2.11. Or leade you so currantly to daunce in Gods Sun-shine, that they forgot to speake of his Thunder? It is good to be merrie and wise. What Sermon euer so flattered you with the faire wea­ther of Gods mercies, that it told you not with all, when the winde and the Sunne meetes there would be raine; when Gods Sun-like Iustice, and our raging and boysterous iniquities shall come in opposition, the storme of Iudgement will ensue. Nay, haue not your iniquities made the Pulpit (the Gospels mercy-seat) a Tribunall of Iudgement?

2. Will not these mournings, menaces, queru­lations, stirre your hearts; because they are deriued from GOD, through vs (his Organ-pipes) as if they had lost their vigour by the vvay? Then open your eyes, you that haue dea [...]'d your eares, and see him actually complayning against vs. Obserue at least, if not the thunders of his voyce, yet the vvonders [Page 246] of his hand. I could easily loose my selfe in this Com­mon-place of Iudgements. I will therefore limit my speech to narrow bounds; and onely call that to our memories, the print whereof stickes in our sides: God hauing taught Nature, euen by her good to hurt, (as some wash gold to depraue the weight of it) euen to drayne away our fruits by floods. But alas, we say of these strokes, as the Philosopher in one sense, and So­lomons Drunkard in another, non memini me percussum, wee remember not that wee were stricken: or as the Prophet, of the Iewes. Thou hast smitten them, but they haue not grieued: thou hast consumed them, but they haue refused to receiue correction: Ier. 5.3. euen whiles their wounds were yet raw, and their ruines not made vp. Many are like the Stoickes in Equuleo; though the punish­ment lye on their flesh, it shall not come neere their heart. God would schoole our heauie-spirited and coldly deuoted worldlings, Haba. 1.16. that sacri [...]ice to their Nets, attribute all their thriuing to their owne industry: and neuer enter that thought on the point of their hearts, how they are beholding to God▪ Here, alas, we finde, that wee are beholding to the Corne and other fruites of the earth, Hos. 2.21. they to the ground, the ground to the in­fluences of Heauen, all to God.

When man hath done all in plowing, tilling, sow­ing; if either the cloudes of Heauen denie their raine, or giue too much, how soone is all lost? The Hus­bandman, that was wont to waite for the early and latter showres, Iam. 5.7. now casts vp trembling eyes to the cloudes for a ne noceant. For, your Barnes full of weedes, ra­ther then graine, This wet Sum [...]mer. Ann. 1613. testifie, that this blow did not one­ly spoile the glory and benefit of your Meadowes, but euen by rebound your Corne-fields also. Be not Athiests, looke higher then the cloudes: It was no lesse, then the angry hand of God. Thus can God [Page 247] euery way punish vs. It was for a time the speech of all tongues, amazement of all eyes, wonder of all hearts, to see the showres of wrath so fast powring on vs; as if the course of nature were inuerted, our Sum­mer comming out in the robes of Winter. But as a Father writes of such a yeere: Chris. Our deuotions begun and ended with the showre. ‘Nocte pluit tota, redeunt spectacula manè. Virg.’ It raines, and wee lament. But the Sunne did not soo­ner breake out through the cloudes, then wee broke out into our former licentiousnes. We were humbled, but n [...]t humble: dressed of God, not cured. Though God with-hold plentie, wee with-hold not gluttony. Pride leaues off none of her vanities. Vsury bates not a crosse of his Interest. The [...]ioter is still as drunken with Wine, as the earth was with Water. And the Couetous had still rather eate vp the poore as bread, then they should eate of his bread: keeping his barnes full, though their mawes be emptie: as if hee would not let the vermine fast, though the poore starue. No meruaile, if heauen it selfe turnes into languishment for these impieties.

God hath done, for his part, enough for Israell. Obseru. 6. He hath stored their Vials with Balme, their Cities wiih [Page 248] Phisitians. It was then their owne fault, that their health was not recouered. Hos. 13.9. Oh Israell, thou hast destroy­ed thy selfe, but in mee is thine helpe. Let euen the inha­bitants of Ierusalem and Iudah themselues be vmpires, And what could I haue done more to my Vineyard, Esa. 5.4. and Math. 21.33. that I haue not done in it? God is not sparing in the comme­moration of his mercies to vs: as knowing, that of all the faculties of the Soule, the memory first waxeth old; and of all obiects of the memory, a benefit is soonest forgotten. Wee write mans iniuries to vs in Marble, but Gods mercies in dust or waters. Wee had neede of remembrances. God hath done so much for vs, that he may say to vs, Hos. 6.4. as once to Ephraim. Oh Ephraim, what shall I doe (more) vnto thee? What could Israell want, which God supplyed not? If they want a guide, God goes before them in fire. If they lacke Bread, Flesh, or Drinke, Mercy and Miracle shall concurre to satisfie them. Heauen shall giue them Bread, the Wind Quailes, the Rocke Waters. Doth the Wildernesse de­ny them new clothes? their old shall not waxe old on their backes. A Law from heauen shall direct their Consciences; and Gods Oracles from betweene the Cherubins shall resolue their doubts. If they be too weake for their Enimies, Fire from heauen, vapours from the cloudes, Frogges and Catterpillers, Sunne, Aire, Waters, shall take their parts. Nay, God himselfe shall fight for them. What could God doe more for their reseruing, for their preseruing?

If I should set the mercies of our land to runne a­long with Israells, wee should gaine cope of them, and out-runne them. And though in Gods actuall and outward mercies they might outstrip vs; yet in his spi­rituall and sauing health they come short of vs. They had the shadow, we the substance: they candle-light, we noone-day: they the breakefast of the Law, fit for [Page 249] the morning of the world; we the dinner of the Gos­pell, fit for the high-noone thereof. They had a glimpse of the Sunne, we haue him in the full strength: they saw per fe [...]estram, wee sine medio. They had the Paschall-Lambe, to expiate sinnes ceremonially; wee the Lambe of God to satisfie for vs really. Ioh. 1.29. Not a typi­call sacrifice for the sinnes of the Iewes onely; but an euangelicall, taking away the sinnes of the world. For this is that secret opposition, Est tacita anti­thesis inhoc verbo [...]. The world. Ioh. 1.29. which that voyce of a Cryer intimates. Now what could God doe more for vs? Israell is stung with fiery Serpents, behold the erection of a (strangely medicinall) Serpent of brasse. So, (be­sides the spirituall application of it) the plague hath stricken vs, that haue striken God by our sinnes; his mercy hath healed vs. Rumours of Warre hath hum­med in our eares the murmures of terrour; behold he could not set his bloody foote in our coasts. The rod of Famine hath beene shaken ouer vs; wee haue not smarted with the deadly lashes of it. Euen that wee haue not beene thus miserable, God hath done much for vs.

Looke round about you, and whiles you quake at the plagues so naturall to our neighbours, blesse your owne safetie, and our God for it. Behold the Confines of Christendome, Hungarie and Bohemia, infested and wasted with the Turkes. Italy groning vnder the sla­uerie of Antichrist; which infects the soule, worse then the Turke infests the body. Behold the pride of Sp [...]ine, curbed with a bloody Inquisition. Fraunce, a faire and flourishing Kingdome, made wretched by her Ciuill vnciuill warres. Germany knew not of long time, what Peace meant: neither is their warre ended, but suspended. Ireland hath felt the perpetuall plague of her Rebellions. And Scotland hath not wanted her fatall disasters. Onely England hath line, like Gedeons [Page 250] fleece, dry and secure, when the raine of Iudgements haue wetted the whole earth. When God hath tossed the Nations, and made them like a wheele, and as the stubble before the winde, Psal. 83.13. onely England hath stoode like Mount Syon, with vnmoued firmenesse. Time was, she petitioned to Rome: now she neither feares her Bulls, nor desires her Bulwarkes. The destitute Brittaines thus mourned to their conquering Romanes. Aetio ter Consul [...] gemitus Britannorum. Repell [...]nt nos Barbari ad mare: Repellit nos mare ad Barbaros. Hinc oriuntur duo funerum genera; quia aut iugulamur aut submergimur. To the Romane Consull the Brittaines send groaning, in stead of greeting. The Barbarous driue vs vpon the Sea. The Sea beates vs backe vpon the Barbarous. Hence we are endangered to a double kinde of death: either to be drowned, or to haue our throates cut. The Barbarous are now vnfeared enemies; and the Sea is rather our Fort, then our Sepulcher. A peace­full Prince leads vs, and the Prince of peace leads him. And besides our peace, wee are so happy for Balme and Physitians; that if I should sing of the blessings of God to vs, this should still be the burden of my Song: What could the Lord doe more for vs?

There is B [...]lme at Gilead, there are Physitians there: Will there be euer so? Obseru. 7. Is there not a time to loose, as well as to get? Is whiles the S [...]nctuarie is full of this holy Balme, Gods word ▪ if whiles there is plenty of Physitians, and in them plenty of skill, the health of Israell is not restored: how dangerous will her sick­nesse be in the priuation of both these restoratiues? They that grow not rich in peace, what will they doe in warre? Hee that cannot liue well in Summer, will hardly scape staruing in Winter. Israell, that once had her Cities sowne with Prophets, could after say, Wee see not our signes, there is not one Prophet among vs. They [Page 251] that whilome loathed Manna, would haue beene glad, if after many a weary mile, they could haue ta­sted the crummes of it. He, whose prodigallity scor­ned the bread in his Fathers house, would afterwards haue thought himselfe refreshed vvith the huskes of Swi [...]e.

The S [...]nne doth not euer shine; there is a time of setting. No day of iollitie is without his euening of conclusion, if no cloud of disturbance preuent it, with an ouer-casting. First, God complaines, men sing, daunce, are Iouiall and neglectfull; at last man shall complaine, and God shall laugh at their destructi­ons. Why should God be coniure [...] to receiue his Spi­rit dying, that would not receiue Gods spirit liuing? All things are whirled about in their circular cour­ses; and who knowes whither the next spoake of their wheele will not be a blanke? Prou. 14.13. Euen in laughter the heart is sorrowfull, and the end of that mirth is heauinesse. If the blacke stones of our miseries should be counted with the white of our ioyes, we should finde our calamities exceeding in number, as well as they doe in nature. Often haue wee read our Sauiour weeping, but neuer laughing. Wee cannot chuse but lament so long as we walke on the bankes of Babilon. It is enough to re-assume our Harpes, when we come to the high Ie­rusalem. In Heauen are pure ioyes, in Hell meere mi­series, on Earth both, (though neither so perfect) mixed one with another. Wee cannot but acknow­ledge, that wee begin and end with sorrow; our first voyce being a crie, our last a groane. If any ioyes step in the midst, they doe but present themselues on the Stage, play their parts, and put off their glories. Successiuely they thrust vpon vs; striuing, either who shall come in first, or abide with vs longest. If any be more daintie of our acquaintance, it is ioy. It is a fre­quent [Page 252] speech, fuimus Troes, we haue beene happy: Cum miserum quenquam videris, scias cum esse hommem: cum vero gloriosum, sci [...]s cum nondum esse Herculem. If thou seest one miserable, that's a man: but if thou seest a­nother glorying, yet that's no God. There is no pre­scription of perpetuitie.

It is enough for the Songs of Heauen, where Saints and Seraphins are the Choristers, to haue no burden, as no end belonging to them. Let that be the standing house, Ioh. 14. [...]. where the Princes of GOD shall keepe their Court, without griefe or treason: our Progresse can plead no such priuiledge. We must glad our selues here with the intermission of woes, or interposition of ioyes: let that place aboue chalenge and possesse that immunitie from disturbance, where eternitie is the ground of the Musicke. Here, euery day is sure of his night, if not of clouds at noone. Therefore mutet vi [...]am, qui vult accipere vitam; let him change his life on earth, that lookes for life in heauen.

Take the opportunitie, which Gods mercie hath offered thee. It is fit that God should haue his day, when thine is past. Your saluation is now neerer then you beleeue it: but if you put away this acceptable time, your damnation is neerer, then you feare it. Mourne now for your sinnes, whiles your mourning may helpe you. Ezek 9. Tha [...], is the Mourners marke, yet the last letter of the Alphabet, for an vltimum vale to sinne. Euery soule shall mourne, either here with re­pentance, or hereafter in vengeance. They shall be oppressed with desperation, that haue not expressed contrition. Herodot. Herodotus hath a tale of the Pipe [...], that [Page 253] comming to the Riuer side, began to play to the fishes, to see if they would daunce: when they were little affected with his musicke, he tooke his Net, and throwing it among them, caught some: which were no sooner cast on the dry ground, but they fell a lea­ping: to whom the Piper merrily replied, that since they had erst scorned his Musicke, they should now daunce without a Pipe. Let it goe for a fable. Christ saith to vs, as once to the Iewes; Wee haue piped vnto you, the sweet tunes of the Gospell, but ye would not daunce in obedience: time will come, you shall runne after vs, as the Hinde on the barren Mountaines: but then you may daunce without a Pipe, and leape Leuolto's in Hell, that haue daunced the Deuils Measures on Earth. This is the time, you shall har [...]ly lay the spirit of ruine, which your sinnes haue rais [...]d. This World is a Witch, Sinne her circle, Temptation her charme, Sa­tan the spirit coniured vp: Who comes not in more plausible formes at his first appa [...]ance, then shewes vgly and terrible, when you would haue him depart. Haue nothing to doe with the Spels of Sinne, least you pull in Satan with one hand, whom with both you cannot cast out. The dore is now open, Grace k [...]ockes at thy sleepy Conscience: Time runnes by thee as a Lackie, the Agents of Nature prof [...]er their help. If all these concurrences doe no good to purge thy soule, thou wilt at last dwell at the signe of the la­bour in vaine, and at once be wash'd white with the Moore. For, if any will be vniust, let him be vniust: if he will be filthy, let him be filthy still. Reu. 22.11. If any man will goe into captiuitie, let him goe. As he in the Comedie, abeat, pereat, profundat, perdat: let him sinke, or swimme, or scape as he can. God will renounce, whom he could not reclaime.

Lastly obserue: there is Balme and Phisitians; Obseru. 8. what [Page 254] is the reason, saith God, that my Peoples health is not recouered? or as the Hebrew phrase is, gone vp? The like is vsed in the second of the Chronicles, 2 Chro. 24.13. 24. where the healing of the breaches of Syon is specified. So the worke-men wrought, and the worke was perfected by them. Hebr. The healing went vp vpon the worke. When a man is sicke, hee is in our vsuall phrase said to be cast downe: His recouerie is the raising him vp a­gaine. Israell is cast downe with a voluntarie sick­nesse; God sends her Phisitians of his owne, and Drugges from the Shop of Heauen; why is shee not then reuiued, and her health gone vp? Would you know, why Israell is not recouered by these helps? Runne along with mee, both with your vnderstand­ings and selfe-applications, and I will shew you the reasons, why Gods Phisicke workes not on her.

1. Shee knew not her owne sicknesse. Wee say, the first steppe to health, is to know that we are sicke. The disease being knowne, it is halfe cured. This is the difference betwixt a Feuer & a Lethargie: the one angers the sense, but doth keepe it quicke, tender and sensible: the other obstupefies it. The Lethargiz'd is not lesse sicke, because hee complai [...]es not so loud as the Aguish. He is so much the neerer his owne end, as hee knowes not that his disease is begunne. Israell was sicke and knew it not; or as Christ said of the Phara­ses, would not know it. There is no surer course for the diuell to worke his pleasure on men, then to keepe them in ignorance. How easily doth that Thiefe rob and spoile the house of our soules, when hee hath first put out the candle of knowledge? That tyran­nicall Nebuchadnezzer caries many a Zedechias to his infernall Babell, when hee hath put out his eyes. No meruaill, if the Gospell be hid to them that are hid to it: 2 Cor. 4.3. Whose mindes the God of this world hath blinded, [Page 255] least the light of the glorious Gospell of God should shine to them. Who wonders, if the blinde man cannot see the shining Sunne? 1 Macc. 1.21. When Antiochus entred to the spoile of the Sanctuary, the first things hee tooke a­way, were the golden Altar, and the Candle-sticke of light. When the Diuell comes to rifle Gods spirituall temple, Mans soule, the first boot [...]e that hee layes his sacrilegious hands on, are Sacrifice and Knowledge, the Alter and the Lampe. That subtile Falconer knowes, that hee could not so quietly carry vs on his fist, without baiting and striuing against him, if wee were not hooded.

Thus wretched is it for a man not to see his wretchednesse. Such a one spends his dayes in a dreame; and goes from earth to hell, as Ionas [...]rom Israell toward Tarshish, fast asleepe. This Paul cals the cauterized Conscience; which when the Diuell, an ill Surgion, would doe, hee first casts his Patient into a mort [...]ferous sleepe: And that all the noyse which God makes, by his Ministers, by his menaces, by his iudgements, might not waken him, Satan giues him some Opium, an ounce of Securitie, able to cast Samp­son himselfe into a slumber: especially, when he may lay his voluptuous head on the lappe of Dalilah. Is­raell is, then, sicke in sinne, and yet thinkes her selfe righteous. Euery sinne is not this sicknesse, but one­ly wickednesse; an habite and delight [...]ull custome in it. For as to a healthfull man, euery ach, or gripe or pang is felt grieuous; whiles the sickly entertaine them with no great notice, as being daily guests. So the good man findes his repentant heart griped with the least offence, whiles great sinnes to the wicked are no lesse portable then familiar. Neither doth their strength in sin grow weaker with their strength in age: but preposterously to nature, the older, the [Page 256] stronger. Gellius. lib. 15. And as it is storied of Romane Milo, that being accustomed a Boy to beare a Calfe, was able himselfe growne a man, to beare the same, being growne a Bull: So those, that in youth haue won­ted themselues to the load of lesse sinnes, want not increase of strength, according to the increase of their burthens. Euery sinne then may be a stitch or fit to the godly; but that which is meere sicknesse, is meere wickednesse.

2. As Israell did not iudge from the cause to the effects, so nor from the effects to the cause. For though shee was now grieuously pained and pined with misery, she [...]orgot to go down by the boughs to the roote, and digge out the ground of her calamitie. Ill she was, and that at hart. Gods sword from heauen had stroke their very flesh and sinewes in seuerall iudgements: which came on them by short incursi­ons, before God ioyned the maine battell of his wrath. Israell cries out of her bow [...]ls, shee is payned at the very heart. Ier. 4.19. Her children went with cleane teeth, lanke cheekes, hollow and sunke eyes: Could she not guesse at the cause of this bodily languishment? So Paul schooled his Corinths: For this cause many are weake and sickly among you, 1 Cor. 11.30. and many sleepe. There is no weak­nesse, but originally proceedes from wickednesse. As Mephibosh [...]th caught his l [...]m [...]nesse by falling from his Nurse, so euery one taketh his illnesse by falling from his Christ. Though sicknesse may be euentually a to­ken of loue, yet it is properly and originally a stroke of Iustice. For euery Disease God inflicts on vs, is a Sermon from Heauen; whereby God preacheth to vs, the vilenesse of our sinnes, and his wrathfull displea­sure for them. That those, whom Gods vocall Ser­mons cannot moue, his actuall and reall may pierce. Indeede, Rom. 8.28. all things shall worke to their good, that are good. [Page 257] And the rough Rockes of afflictions shall bring them (as Ionathan to the Garrison of the Philistines) by fit stayres to glory. Miseries doe often helpe a man to mercies. Matth. 8.2. So the Leapers incurable Disease brought him to the Phisitian of his soule; where he had both cured by one playster, the sauing word of Christ. A weake body is a kinde of occasion to a strong faith. It was good for me, saith the Psalmist, that I was in trouble. 2 King. 5. It was good for Naaman, that he was a Leaper: this brought him to Elisha, and Elisha to GOD. It was good for Paul that hee was buffeted by Satan. It is prouerbially spoken of a graue Diuine, that (as pride makes sores of Salues, so) Faith makes Salues of sores; and like a cunning Apothecarie makes a Medicinall composition of some hurtfull simples. Of all hearbs in the Garden, onely Rue is the hearbe of grace. And in what Garden, the rue of affliction is not, all the flowers of grace will be soone ouer-runne with the weedes of impietie. Dauid was a sinner in prosperitie, a Saint in Purgatorie. The afflicted soule driues vani­tie from his dore. Prosperitie is the Play-house, Ad­uersitie the Temple. Rarae fumant foelicibus arae: The healthie and wealthie man brings seldome Sacrifices to Gods Altar. Israels miserie had beene enough to helpe her recouerie; if shee had gathered and vnder­stood her vexation to God, by Gods visitation on her; and guessed the soules state by the bodies. Shee did not: therefore her sicknesse abides. As Christ to the Pharises: You say, you see: therefore be blinde still.

3. As she did neither directly feele it, nor circum­stantially collect it, so shee neuer confessed it. Prima pars sanitatis est, velle sanari. Sen. The first entrance to our healing, is our owne will to be healed. How shall Christ, either search our sinnes by the Law, or salue [Page 258] them by the Gospel, when we not acknowledge them? Ipse sibi denegat curam, Aug. Epist. 188. [...]ui Medico non publicat causam. He hath no care of his owne Cure, that will not tell the Phisitian his griefe. What spirituall Phisitian shall recouer our persons, when wee will not discouer our sores? Stultorum incurata pudor malus vlcera celat: Lay the guilt on your selues, if you ranckle to death. It is heauy in thy friends eares, to heare thy groanes, and sighes, and plaints forced by thy sicke passion; but then sorrow pierceth deepest into their harts through their eyes, when they see thee growne speechlesse.

So, there is some hope of the sinner, whiles he can groane for his wickednesse, and complaine against it, and himselfe for it: but when his voyce is hoar [...]'d, I meane, his acknowledgement gone, his case is almost desperate. Confession of sinnes and sores is a notable helpe to their Curing. As Pride in all her Wardrobe hath not a better garment then humility (many clad with that was respected in the eyes of God.) So, nor humillity in all her store-house, Luk. 1.48. hath better food then Confession. Dum agnoscit reus, ignoscit Deus. Whiles the vniust sinner repents and confesseth, the iust God relents and forgiueth. The confident Pharise goes from Gods dore without an Almes: what neede the full be bidden to a Feast? tolle vulnera, tolle opus medici. It is fearefull for a man to binde two sinnes together, when hee is not able to beare the load of one. To act wickednesse, and then to cloake it, is for a man to wound himselfe, and then goe to the Deuill for a play­ster. What man doth conceale, God will not cancell. Iniquities strangled in silence, will strangle the soule in heauinesse.

[Page 259]There are three degrees of felicitie. 1. non of [...]endere. 2. noscere. 3. agnoscere peccata. The first is, not sinne: the second, to know: the third, to acknowledge our offences. Let vs then honour him by Confession, vvhom vvee haue dishonoured by presumption. Though we haue failed in the first part of Religion, an vpright life, let vs not faile in the second, a repen­tant acknowledgement. Though wee cannot shew GOD, with the Pharise, an Inuentory of our holy workes: Item for praying: Item for fasting: Item for paying Tythes, &c. Yet (as dumbe as we are and feare­full to speake) we can write (with Zachaay. His name is Iohn.) Grace, grace, and onely grace. Aug. Meritum meum misericordia tua Domine. My merit, oh Lord, is onely thy mercie. Or as another sung well.

Peccatum argumentum soporis, confessio animae suscitatae. Sinfulnesse is a sleepe, Confession a signe that we are waked. Men dreame in their sleepes, but tell their dreames waking. In our sleepe of securitie, we leade a dreaming life, full of vile imaginations. But if wee confesse and speake our sinnes to Gods glory, and our owne shame, it is a token that Gods spirit hath wake­ned vs. Si non confessus lates, inconfessus damnaberis. The way to hide our iniquities at the last, Greg. is to lay them o­pen here. Hee that couereth his sinnes shall not prosper: Pro. 28.13. but he that confesseth and forsaketh them shall haue mercie. Thi [...] is true, though to some a Paradoxe. The way to couer our sinnes, is to vncouer them. Quae aperiuntur in [Page 260] praesenti, operiu [...]tur in vltimo die. If wee now freely lay open our iniquities to our God, he will conceale them at the latter day. Else (cruci [...]nt plus vulnera cla [...]sa) Sinnes that are smothered, will in the end [...]ester to death. The mouth of Hell is made open to deuoure vs by our sinnes; when we open our owne mouthes to confesse, wee shut that. Israell is not then restored, because her sicknesse is not declared.

4. The last defect to Israels Cure, is the want of application. What should a sicke man doe with Phi­sicke, when hee lets it fust in a vessell, or spils it on the ground. It is ill for a man to mispose that to losse, which God hath disposed to his good. Beloued? Ap­plication is the sweet vse to be made of all Sermons. In vaine to you are our Ministeries of Gods mysteries, when you open not the dores of your hearts to let them in. In vaine we smite your rocky hearts, when you powre out no floods of teares. In vaine we thun­der against your sinnes, couetous oppres [...]ions of men, treasonable Rebellions against God; when no man sayes, Master is it I? Quod omnibus dicitur, nemini dici­tur? Is that spoken to no man, which is spoken to all men? Whiles Couetousnesse is taxed, not one of twenty Churles layes his finger on his owne sore. Whiles Lust is condemned, what Adulterer feeles the pulse of his owne conscience? Whiles Malice is en­quired of in the Pulpit, there is not a N [...]b [...]ish neigh­bour in the Church will owne it. It is our common armour against the sword of the spirit; It is not to me he s [...]eakes. For which, God at last giues them an an­swerable plague: they shall as desperat [...]ly put from them all the comforts of the Gospell, as they haue presumptuously reiected all the precepts of the Law. They that vvould particularise no admonition to themselues, nor take one graine out of the vvhole [Page 261] heape of Doctrines for their owne vse: shall at last with as inuincible forwardnesse, bespeake themselues euery curse in the sacred volume.

Thus easie and ordinarie is it for men, to be others Phisitians, rather then their owne: Statesmen in for­raine Common-wealths, not looking into their owne dores: sometimes putting on Aarons Robes, and teaching him to teach: and often scalding their lips in their Neighbours Pottage. They can weede other Gardens, whiles their owne is ouer-runne with Nettles. Like that too obsequious Romane Souldi­our, that digged a fountaine for Caesar, and perished himselfe in a voluntary thirst. But Charitie begins at home, and hee that loues not his owne soule, I vvill hardly trust him with mine. The Vsurer blames his Son [...]es pride, sees not his owne extortion. And whiles the hypocrite is helping the dissolute out of the mire, he stickes in deeper himselfe. The Pharises are on the Disciples Iacket, for eating with vnwashen hands, whiles themselues are not blame-worthy, that eate with vnwashen hearts. No maruell, if when we fixe both our eyes on others wants, wee lacke a third to see our owne. If two blinde men rush one vpon another in the vvay, either complaines of others blindnesse, neither of his owne. Thus, like mannerly guests, when a good morsell is carued to vs, wee lay it liberally on anothers trencher, and fast our selues. How much better were it for vs, to feed on our owne portion?

Goe backe, goe backe, thou foolish sinner: turne in to thine owne house, and stray not with Dina, till thou be rauished. Consider your wayes in your hearts. Hag. 1.5. If thou findest not worke enough to doe at home, in cleansing thy owne heart, come forth then and helpe thy Neighbours. Whosoeuer you are, sit not like loo­kers [Page 262] on at Gods Mart; but hauing good vvares prof­ferd you, and that so cheape, grace, peace, and remissi­on of sinnes for nothing, take it, and blesse his name that giues it. Receiue with no lesse thankfulnesse the Phisicke of admonition, he sends you: apply it care­fully: if it doe not worke on your soules effectually, there is nothing left, that may doe you good. The word of God is powerfull as his owne Maiestie: and shall neuer returne backe to himselfe againe, without speeding the Commission it went for. Apply it then to your soules in faith and repentance, least God ap­ply it in feare and vengeance. Lord, open our hearts with the key of Grace, that thy holy word may enter in, to raigne in vs in this world, and to saue vs in the world to come. Amen.

THE Sinners Passing-Bell. OR Phisicke from Heauen. The sixt Sermon.

THe Allegorie is Tripartite, and propounds to our considerations 1. What is the Balme, 2. Who are the Phisitians, 3. Who are the sicke. The Balme is the Word The Phisitians are the Ministers. The Sicke are the Sinners. For the first.

The Balsame-Tree is a little shrubbe, neuer growing past the height of two Cubites, and spreading like a Vine. The Tree is of an Ash-colour, the boughs small and tender, the leaues are like to Rew.

Isidore thus distinguisheth it. The Tree is called [Page 270] Basamum, the Roote orilo-Balsamum, the Branches Xylo-Balsamum, the Seede carpo-Balsamum, the Iuyce opo-Bal [...]amum.

Plinie saith, the Tree is all medicinable: the chiefe and prime vertue is in the Iuyce: the second in the Seede: the third in the Rinde: the last and weakest in the Stocke. It comforts both by tasting and smelling. It is most commonly distinguished by Phisitians into Lignum, Semen, L [...]quorem, the Wood, the Seede, and the Iuyce. This is the nature of the Balsamum.

This holy Word is heere called Balme: and (si fas sit magnis componere parua) if wee may compare heauenly with earthly, spirituall with naturall things, they agree in many resemblances. The vn-erring Wisedome of Heauen hath giuen this comparison. There is no feare to build on Gods ground: whiles the Analogie of Faith limits vs. It is the Builders first and principall care to chuse a sure foundation. The rotten, moo­rish, quicke-sandy grounds, that some haue [...]et their edifices on, haue failed their hopes, and destituted their intents. How many worthy wittes haue spent their times and studies, to dawbe vp the [...]ilthy walls of Rome with vntempered morter! Ezek. 13.15. How well had they hunted, if they had not mistaken their game! How rich apparrell haue they wouen for a Babilonish Har­lot! How well had they sailed, if Rome had not guided their Compasse! But 1 Cor. 3.13. euery mans worke shall be made manifest. For the day shall declare it, because it shall be re­uealed by fire, and the fire shall try euery mans worke of what sort it is. Happy is he, that hath a Math. 7.24. rocke for his ground, that no gusts, stormes, windes, waues may ouer-turne his house. Though 1 Cor. 3.11. other foundation none can lay, then that is layd, which is Iesus Christ; yet blessed is hee, that [...], hath builded safely vpon this ground.

[Page 271]God hath here layd my ground; I will be hold to build my speech on that, whereon I build my faith. Onely sobrietie shall be my bounds. Wee may call Gods word, that Balme tree, whereon the fruit of life growes. A tree that heales, a tree that helps. A tree of both medicament, and nutriment. Like the Reu. 22.2. Tree of life, which beares twelue manner of fruits, and yeeldeth her fruit euery moneth. Neither is the fruit onely nou­rishing, but euen the leaues of the tree were for the hea­ling of the Nations. Now though the Balme heere, whereunto the Word is compared, is more generally taken for the iuyce, now fitted and ready for applica­tion; yet without pinching the Metaphore, or restrai­ning the libertie of it, I see not why, it may not so be likened, both for generall and particular properties. It is not enough to say this, but to shew it. Let me say it now, shew it anone. For the Balme, you haue the Tree, the Seed, the Iuice. Gods Word will (not vnfitly) paralell it in resemblances, transcend it in effectuall properties.

The Tree it selfe is the Word. We finde the eternall Word so compared. Ioh. 15.1. I am the true Vine, and my Father is the Husbandman. Hee is a Tree, but arbor inuersa: the roote of this tree is in Heauen. It was once Ioh. 1.14. made [...]lesh, and dwelt amongst vs (and wee beheld his glory, the glory as of the onely begotten of the Father) full of grace and truth. Now hee is in Heauen. Onely this Word still speakes vnto vs by his word: the word incarnate by the word written; made sounding in the mouth of his Ministers. This word of His, is compared and expressed by many Metaphores: to leauen for seasoning: to honey for sweet­ning: to the hammer for breaking the stonie heart Ier. 23.29. Is not my Word like as a fire, saith the Lord? and like a ham­mer that breaketh the rocke in pieces? To a sword, that cuts both wayes. Heb. 4.12. The word of God is quicke and powerfull, and [Page 272] sharper then a two-edged sword, &c. Another sword can but enter the flesh and pierce the bones, or at most di­uide the soule and the body; but this the soule and the spirit, where no other sword can come, no not the Cherubins sierie sword, that kept the passage of Gen· 2.24. Para­dise.

It is here a Tree, a Balme-tree, a saluing, a sauing tree. Albumasar saith, that the more medicinable a plant is, the lesse it nourisheth. But this Tree (reddit aegrotum sanum, sanum verò santorem) makes a sicke soule sound, and a whole one sounder. It is not onely Phisicke when men be sicke, but meate when they be vvhole. Triacle to expell, preseruatiues to preuent poyson. It is not onely a sword to beate backe our common ene­mie, but a Bulwarke to hinder his approach.

It carries a seed with it, Carpo-bal [...]amum; an 1 Pet. 1.23. immor­tall and incorruptible seed, which concurres to the be­getting of a new man, the old rotting and dying away: for it hath power of both, to mortif [...]e and dead the [...]lesh, to reuiue and quicken the spirit. That Matth. 13.3. seed, which the sower went out to sow. Happy is the good ground of the heart that receiues it. That little Ver. 31. Mustard-seed, which spr [...]ads vp into branches, able to giue the fowles of heauen harbour. Dis [...]rim [...]n hoc inter op [...]ra Dei et Mundi. This difference is betwixt the workes of God and of the World. Parturiunt m [...]ntes, &c. The workes of the world haue great and swelling Entrances, but, malo sine clau­duntur, they halt in the conclusion. The vvorkes of God, from a most slender beginning haue a most glo­rious issue. The vvord is at first a little seed; how powerfull, how plentifull are the effects? how mani­fold, how manifest are the operations of it; 2 Cor. 10.5. casting downe the highest things, that exalt themselues against the knowledge of God; and captiuating euery thought to the obe­dience of Christ.

[Page 273]The iuyce is no lesse powerfull to mollifie the stony heart, and make it tender and soft, as a heart of flesh. The seed conuinceth the vnderstanding: the Iuyce mollifieth the affections. All is excellent; but still conspicuum minùs, quod maximè est praeclarum, the roote that yeelds this seed, this iuyce, is the power of God. A tree hath manifest to the eye, leaues, and flowers, and fruits, but the roote (most precious) lies hidden. In man the body is seene, not the purer and better part of him, his soule. Psal. 45.1 [...]. The Kings daughter, though her cloathing be of wrought gold, is most glorious within. In all things we see the accidents, not the forme, not the substance. There are but few, that rightly tast the seed, and the iuyce; but who hath comprehended the roote of this Balme?

The Balsame is a little tree, but it spreads beyond a Vine. The vertue of it, in all respects, is full of dilata­tion. It spreads 1. largely for shadow. 2. pregnantly for fruit. 3. all this from a small beginning. So that we may say of it, as the Church of her Sauiour. Cant. 2.3. As the apple tree among the trees of the wood, so is my Beloued a­mong the Sonnes. I sate downe vnder his shadow with great delight, and his fruit was sweet to my tast.

It spreads. No sharpe frosts, nor nipping blasts, nor chilling aires, nor drisling sleete, can marre the beautie or eneruate the vertue of this spirituall Tree. The more it is stopped, the further it groweth. Many interdicti­ons rung peales of menaces in the Apostles eares, that Act. 4.17.18. they should speake no more in the name and word of Christ: they did all rather like Bells toll them into the Church, to preach it more feruently. The Princes of the Nati­ons would haue hedged it in with their prohibitions: but the Word of Heauen, and edict of Gods spirituall Court of glory, scorned the Prohibitions giuen by their temporall or temporarie Lawes. They might [Page 274] easier haue hedged in the vvinde, or pounded the Eagle.

The Iewes would haue cut downe this Tree at the roote: the Gentiles would haue lopped off the bran­ches. They stroke at Christ, these at his Ministers: both strucke short. If they killed the Messenger, they could not reach the message. The blood of the Martyrs, spilt at the roote of this tree, did (as it were) make it spread more patently. There neuer died Preacher for Christ his cause, but almost euery ash of his burned flesh, bred a Christian. The old Foxes of Rome, that had calidi­tatis paululum, calliditatis plurimum, little warmth in their bloods, great subtilty in their pates, studied, plot­ted, acted, by cares, stratagem [...], engines, to giue a fa­tall, finall subuersion to the Gospell: yet they liued to see it flourish, and because it flourished, died, fretting themselues to dust. So, Iudg. 5.31. let thine enemies perish, oh Lord, and burst their malicious bowels, that haue euill will at Syon, and despight this Balme.

It grew maugre all the aduerse blasts and floods, which the billowes of earth, or bellowes of Hell could blow or powre out against it. Let them loose a Barra­bas from prison, whiles they shut a Barnabas in prison: let them giue Demetrius libertie, whiles they shackle Paul; and at once, burne the professours, and reward the persecutours of the Word: behold (for all this) this Balme flourisheth, and sends forth his sauing odours. The Iudg. 16.2. Philistines shut vp Sampson in the Citie Gaza: they barre the gates, watch and guard the passages, and are ready to study for the manner of his death. The Iewes shut vp Christ in the graue, they barre it, they seale it, they guard it; sure enough thinkes the Iew, hopes the Deuill, to keepe him fast. The Gentiles shut the Apostles in prison, chaine them, beate them, threat them with worse, that had felt already their [Page 275] bad vsage: now they clap their hands at the presumed fall of the Gospell. Behold, Sampson carries away the gates of Gaza; Christ the bands of death; the Word the barres of the prison.

What shall I say? still this Balme flourisheth. Viuit, viget, liber est, supra hominem est. As Ioseph (incipit a vin­culis ferreis, finit ad torquem aureum) begins at yron, ends at golden chaines: so this Balsame, the more it is strucke at with the cudgels of reproach and persecu­tion, the faster, the fuller, the further it groweth. It is like the Vine for this vertue; onely the Vine (but one­ly) nourisheth: the Balme both nourisheth the good, and expelleth the euill, that is in man. These two are Gods trees. When euery God, saith the Poet, chose his seuerall tree; Iupiter the long-liued Oake; Neptune the tall Cedar, Apollo the greene Laurell, Venus the white Poplar; Pallas (whom the Poets faine, to be borne of Iupiters braine, and Mythologists interpret Wisedome) chose the Vine. Our true and onely God, that oweth all, hath more especially chosen the Vine and the Balme, one for preseruation, the other for restauration of our health. Onely the Balme hath both elementall Phisicke, and alimentall vertue in it.

As it giues boughes spaciously, so fruit pregnantly, plentifully. The graces of God hang vpon this tree in clusters. Cant. 1.14. My beloued is vnto me as a cluster of Camphire in the Vineyards of Engedi. No hungry soule shall goe away from this tree vnsatisfied.

It is an effectuall word, neuer failing of intended successe. What Gods word affirmes, his truth per­formes, whither it be iudgement or mercie. Bern. Nec ver­bum ab intentione quia veritas, nec factum à verbo quia virtus. His word differs not from his intent, because he is truth: nor his deede from his word, because he is vertue. What he intends hee declares, or rather what [Page 276] he declares he intends, he is iust: and what he declares and intends, he performes; hee is powerfull. This is that Delphian sword, that vniuersall instrument, where­by he made, Heb. 1.3. whereby he supports the world. It is not a fruitlesse and ineffectuall word, as mans. Propter no­strum dicere et velle, nihil in re mutatur, saith the Philo­sopher. Our speaking or willing puts no change into any subiect. A man is starued with colde, famished with hunger; wee aduise him to the fire, to repast: is hee euer the fuller or fatter for our word? Not, vnlesse like a Camelion, he can liue by ayre. But Gods word is fruitfull, it feedes. Matth. 4.4. Man liues not by bread onely, but by Gods word. Our word and will is like an Idols power: Gods volo is sufficient. [...]mbr. Voluntas eius, potestas eius. His will is his power. One fiat of his was able to make that was not, but had else line in euerlasting informitie; to constitute nature when it is not, to confirme or change nature vvhen it is. When GOD was in the flesh, and went about doing good, a faithfull Centurion, for his seruant so desperately sicke, desired not the trauell of his feet, nor a dramme of his Phisicke, nor so much as the imposition of his hands, but dic verbum tantum: Matth. 8 8. Lord say the word onely, and my seruant shall be healed. This word is so effectuall, that it shall neuer faile of the purpose it first was sped for. The Sunne and Moone shall faile in their motions, day and night in their courses, the earth totter on her props, Nature it selfe shall apostate to confusion, before Gods word fall a­way vnaccomplished; whither hee d [...]spenseth it to af­fect mans heart, or disposeth it to effect his will. Of so powerfull efficacie is that word, which the world despi­seth.

As this Balme spreads patently for shadow, potently for fruit, so all this ar [...]seth from a little seed. Gods smal­lest springs proue at length maine Oceans. His least be­ginnings [Page 277] grow into great works, great wonders. How stately th [...] world begins, how lame it is at last? The Tower of Babe [...]l is begunne, as if it scorned Heauen, and scared Earth; how easie a stratagem from God ouerthrowes it, though he neuer laid finger to it! Ne­buchadnezzar begins with, who is God? and anone scarse reserues to himselfe the visible difference from a beast. Another Nebuchadnezzar exterminates all Gods from the earth, that himselfe might raigne (solus Deus in solio, who was rather Daemon in folio) onely God: behold a silly woman ouerthrowes him in his great Holophernes. With such proud entrances doth the vvorld begin his Scaenes; with such ridiculous shame doe they lagge off. Our God from small be­ginnings, raiseth mountaines of meruailes to vs, of praises to himselfe. Euen Ioseph, that is in prison, shall ride in the second Chariot of Egipt. Drowning Moses shall come to countermaund a Monarch. Christ, that was buried in a graue, shall Psal. 2.9. bruise the nations, and breake them with a rod of yron. Peter a Fisher shall catch whole Countries. A little Balme heale a world of people.

Well, it spreads; let vs get vnder the shadow of the branches. Happy and coole refreshing shall the soule scorched with sinnes and sorrowes finde there. Neuer was shade more welcome to the sweltred Traueller, then this word is to the afflicted conscience.

It is fructuall: let it be so to vs in operation. It giues vs the fruits of life, let vs returne it the fruits of obe­dience. Gods word is significatiue to all, operatiue to his.

It is a powerfull voice, whither it giue life, or kill. Man and Musicke haue (virtutem vocis) the power of voyce: God onely reserues to himselfe (vocem virtutis) the voyce of power. Psal. 68.33.34. Loe he doth send out his voyce, and that a mighty voyce. Ascribe ye strength vnto God. I might speake of his thunders in Sinai; but I turne to the Songs [Page 278] of Syon, the sweet voyce of his Gospell, whereof I am an (vnworthy) Minister: t [...] voyce that speakes Christ and his death, Christ and his life, Christ and his salua­tion. Hee that was annointed pro consortibus, and pr [...] consortibus, for his fellowes, and aboue his fellowes. Who is Ioh. 14.6. the way, the truth, and the life. Via sine deuio, veritas sine nubilo, vita sine termino. The way without errour, the truth without darknesse, the life without end. Via in exilio, veritas in consilio, vita in praemio. The way in exile, the truth in counsell, the life in reward. Ioh. 6.68. Oh whi [...]her shall we goe from thee? Lord, thou hast the words of eternall life. Post me, quia ve­ritas sum: [...]er me quia via sum: ad me, quia vita▪ sum. August. All the word calls vs to Christ. Post me, per me, ad me. Aster me, by me, to me. After me, because I am truth: by me, because I am the way: to me, because I am life. Qua vis ire? Ego sum via. Quo vis ire? Ego sum veritas. Vbi vis perman [...]re? Ego sum vita, How wilt thou goe? I am the way. Whither wilt thou goe? I am the truth. Where wilt thou abide? I am the life.

Now, there is no action without motion, no moti­on without will, Rom. 10. no will without knowledge, no knowledge without hearing. Ignoti nulla cupido. There is no affection to vnknowne obiects. God must then by this word call vs to himselfe. Let vs come when and whiles hee cals vs; leauing our former euill loues and euill liues: (for [...]pist. 52. mali amor [...]s make malos mores, saith Saint Augustine. Bad affects produce bad effects.) And let vs shew the power of this Balme in our confir­med healths. Solummodo bene conuersus est, qui bene con­versatus est: A good conuersion is proued by a good conuersation. Perhaps these effects in all, may not be alike in quantitie, let them be in quallitie. God hath a liberall, not an equall hand: and giues geometrically, by proportion, not arithmetically, to all alike. Onely magis & minus non tollit substantiam: the dimensions of greater or lesse doe not annihilate the substance. Our [Page 279] Faith may be precious, nay 2 Pet. 1.1. like precious, though lesse and weaker. Sanctification admits degrees, Iustification no latitude. Luther saith, wee are as holy as Mary the Virgin, not in life, which, is actiue holinesse, but in grace of adoption, which is passiue holinesse. Come wee then faithfully to this Balme; so shall wee b [...] safe vnder the shadow, and filled with the fruits thereof. Thus in generall: let vs now search for some more spe­ciall concurrences of the Simillitude.

1. The leaues of the Balsame are white: the word of God is 1 Pet. 2.2. pure and spotlesse. Peter saith, there is sin­ceritie in it. Perfection it selfe was the finger th [...]t wrote it: neither could the instrumentall pennes blot it with any corruption: the Spirit of Grace giuing inspiration, instruction, limitation: that they might say with Paul, Quod accepi a Domino, tradidi vobis: 1 Cor. 11.23 I receiued of the Lord, that which I deliuered to you; neither more nor lesse, but iust waight. It is pure as Gold fined in a Psal. 12.6. seauen-fold fornace. Prou. 30.5. Euery word of God is pure, saith Solomon. There is no breath or steame of sinne to infect it. The Sunne is darknesse to it: the very Angels are short of it. It is white, immaculate, and so vnblemishable, that the very mouth of the Diuell could not sully it. Euen the known Father of lyes thought to disparage the credit of the Scriptures, by taking them into his mouth; hee could not doe it. They are too vnchangeably white, to re­ceiue the aspersion of any spot.

2. The Balsame, say the Phisitians, is gustu mordax & acr [...], sharpe and biting in the taste, but wholesome in digestion. The holy word is no otherwise to the v [...] ­regenerate palate, but to the sanctified soule it is sweeter then the hony-combe. The Church saith Cant. 2.3. his fruit is sweet vnto my taste. It is Folly to the Iewes, and a stumbling blocke to the Gentiles: but to the 1 Cor. 1.24. called both of Iewes and Gentiles, the power of God, and the wisedome of God. [Page 280] Saluberrimararo [...]ucundissima: Rellish and goodnesse are not euer of the same congruence. The Gospell is like leauen, sowre to the naturall spirit, yet makes him fit for (holy) bread. It is said of the Leauen, to which Christ compares the Word, that [...]assam acrore grato excitat, it puts into the lumpe a sauoury sowrenesse. It is acror, but gratus, sharpe, but acceptable. The Word may rel­lish bitter to many, but is wholesome. There cannot be sharper pils giuen to the Vsurer, then to cast vp his vniust g [...]ines. The Potion that must scowre the Adul­terers reines, makes him very sicke. Hee that will let the proud mans Plurisie blood, must needs pricke him. To bridle the voluptuous beast, will make him stampe and fret. All correction to our corruption r [...]nnes a­gainst the graine of our affections. Hee that would bring Mammon to the barre, and arraigne him, shall haue Iudge, Iury, sitters and standers, a whole Court and Sessions against him. These s [...]nnes are as hardly parted with of t [...]e owners, as the Eye, Hand, or Foote, necessary and ill-spared members. Forbid the Courtly Herod of his Herodias: the Noble Naaman of his Rim­mon: the gallant Sampson of his Delilah: the Citie- Di­ues of his quotidian feast: the Country- Naball of his churlishnesse: the rusticall Gergesites of their hoggish­nesse: the Popish Laban of his li [...]tle Gods: the Ahabish Landlord of his enclosings: and you giue them bitter Almonds, that will not digest with them; like the quea­sie Masse-Priest, whose God would not stay in his sto­mach. But let God worke the heart with the prepara­tiues of his preuenting Grace, and then this Balme will haue a sweet and pleasing sauour.

There are too many, that will not open their lips to tast of this Balme; not their eares to heare the Word. But as one mockes the Popish-Priest celebrating the Masse, (who vseth one trick amongst other histrionical [Page 281] gestures, of stopping his eares) that hee doth it least he should heare the crackling of his Sauiours bones.

So these become voluntarily deafe Adders, and will not heare Christ crucified, Phil. 3.18. and Gal. 3.1. the preaching of the crosse of Christ, as Paul calls it; which is able to kill our sinnes, and quicken our soules. I haue read it reported, that the Adders in the East and those hote Countries, did so subtilly euade the Charmers, thus. When she heares the Pipe, she will couch one eare close to the ground, and couer the other with her taile. So doe world­lings: they fill one eare with earth, as much cou [...]tous dirt as they can cramme into it: the other eare they close vp with their lewd l [...]sts, as the Adder with her winding taile: that they haue none left for their God, for their good. And being thus deafe to holy and heauenly incantations, they are easily by Sathan oue [...]-reached, ouer-rul'd, ouer-throwne.

So vnweldy is Christs yoake to the raging Mule: so heauie his burden to the reluctant horse: Psal. 32. so hard his Law to the carnall Capernaite: so sowre his Balme to the wicked palate. (Though to the godly his Matth. 11. vlt. yoake is easie, and his burden light.) Esay 5.20. Woe vnto them, for they call sweet sowre, Gods Balme distastfull; and sowre sweet, the worlds Boleno sauoury. They are not more pro­pitious to vice, then malicious to goodnesse. For o­thers, they loue a Barrabas better then a Barnabas. For themselues, euery one had rather be a Diues, then a Diuus: a rich sinner, then a poore Saint. No maruell, if the blinde man cannot iudge of colours, nor the deafe distinguish sounds, nor the sicke rellish meates. Gods word is sweet, how euer they iudge it: and their [Page 282] hearts are sowre, how euer they will not thinke it. Ezek. 18.25.29. My wayes are equall, but your wayes are vnequall, saith the Lord of hoasts.

3. They write of the Balsamum, that the manner of getting out the iuyce, is by wounding the tree. Sanciata arbor praebet opobalsamum. Prouided, that they cut no further then the [...]nde: for if the wound ex­tends to the body of the tree, it bleedes to death. I haue read no lesse of Vines, that vniustly pruin'd, they bleede away their liues with their sappes. The issuing Balme is called opobalsamum; as some from the Greeke opo, which signifies a Denne; or rather of [...], Iuyce. A trebble lesson here inuites our obseruation.

Obseru.1. The Balsame tree weepes out a kinde of gumme, like teares: the word of God doth compassionately be­moan [...] our sinnes. Christ wept not onely teares for Ierusalem, but blood for the world. His wounds gush out like fountaines, and euery drop is blood. Ecce in lachrimis, in sanguine locutus est mundo. His whole life was a continuall mourning for our sinnes. Nunquam ridere dictus, flere saepissimè. Hee may adiure vs to repen­tance and obedience, by more forcible arguments, then euer Dido vsed to Aeneas: Ego vos per has lachry­mas, per hos gemitus, per haec vulnera, per corpus sanguine mersum. I entreate you by teares, by groanes, by wounds, by a body (as it were) drown'd in it owne blood: by all Rom. 12.1. these mercies of Christ, whereby wee doe not onely perswade you of our selues, but 2 Cor. 5.20. God doth beseech you through vs. If those teares, sighes, wounds, bloud, moue not our consciences, we haue impenetra­ble soules. If the heart-blood of Christ cannot make thy heart to relent, and thy feete to tremble, when thy concupiscence sends them on some wicked errand; thy hands, tongue, and all parts and powers of thee to forget their office, when thou wouldst sinne obsti­nately; [Page 283] thou art in a desperate case. These were the teares of this Balme tree. The word doth in many places, as it were, weepe for our sinnes, panting out the grieuance of a compassionate God. Ezek. 18.31. Why will ye dye, oh you house of Israell? What Prophet hath written without sorrow? One of them Threnos suspirat, sighes out a booke of Lamentations; which Greg. Nazianzene saith, (Nunquam à se siccis oculis lectos esse) that he could neuer read with dry eyes. The other Prophets also, like Quailes, curas hominum gesserunt, tooke on them the burden of many mens sorrowes. Cyprian had so compassionate a sympathie of others euill deedes, euill sufferings, that (cum singulis pectus meum copulo, cum plangentibus plango, saith hee) I ioyne my breast with others, and challenge a partnership in their griefes. A Minister, saith Chrysostome, Homil. 10. in Matth. 5. debet esse lugens sua et aliena delicta; should be still lamenting his owne sinnes, and the sinnes of his people. Ierom. ep. 21. Monachus est plangentis officium. The office of a Minister, is the office of a Mourner. All these are but as Canes, to deriue to our obseruation the teares of this Balme.

2. The way to get out the iuyce of Balme from Gods word, is by cutting it: skilfull diuision of it, Obseru. which S. Paul calls [...], 2 Tim. [...]·15. rightly diui­ding the word of truth. It is true that Gods word is, panis vitae, the bread of life: but whiles it is in the whole loafe, many cannot helpe themselues: it is needfull for chil­dren to haue it cut to them in pieces. Though the Spice vnbroken be sweet and excellent, yet doth it then trebble the sauour in delicacie, when it is pounded in a Morter. All the Balme-tree is medicinall, yet the effectuall working is better helped, by cutting the stocke, by taking out the iuyce, and by distributing to euery man a portion, according to the proportion of his wants. With no lesse heedfulnesse must the word [Page 284] be diuided; that some may receiue it gentle and molli­fying, and others as a sharper ingredient. As there is a double composition in men, pride and humillitie: so there must be a double disposition in preaching the word, of meekenesse, of terrour. Aarons Bells must be wisely rung: sometimes the Trebble of Mercie; some­times the Tenour of Iudgement; sometimes the Coun­ter-tenour of Reproose; and often the Meane of Exhor­tation. There is no lesse discretion required to applica­tion, then to explication. As Phisitians prescribe their Medicines by drammes or ounces, according to the Patients strength or weakenesse. So Diuines must feed some with milke, others with stronger meate. The lear­ned should haue deeper points, the simple plainer prin­ciples. How easie is it for many a weake stomach to surfet euen on the food of life! (though the fault lies not in any superfluitie of the word, but in the deficien­cie of his vnderstanding.) The absence of sobrietie in the speaker is more intollerable then in the hearer. The people must take such meate as their Cookes dresse to them. Let none of Eli's Sonnes slubber vp the Lords Sacrifice or Seruice. Let not good Balme be marr'd by a fustie vessell. Seasonable discretion must attend vpon sound knowledge. Wisedome vvithout Wit is meat without salt: W [...]t without W [...]sedome is salt with­out meate. Some Wells are so deepe, that a man can draw no water out of them; these bury their gifts in the graue of sullen silence. Some are shallow pits, that run so long open mouth, till their Springs are quite dry: whiles they w [...]l be prius Doctores, quam discipuli, Masters that neuer were Schollers; and leape into Pauls Chaire, when they neuer sate at the feet of Gamaliel. There must be therefore Wisedome both in the Dispensers & hearers of Gods mysteries; in the former to distribute, in the o­ther to apportion their due and fit share of this Balme.

[Page 285]3. The Balsame tree being vvounded too deepe dyes: the word of G0D cannot be marred, Obseru. it may be martyred, and forced to suffer iniurious interpretati­ons. The Papists haue made, and called, the Scriptures a [...]ose of waxe; and they wring this Nose so hard, that as Prou. 39.33. Solomon sayes, they force out blood. As Christ once, so his word often is crucified betweene two Theeues; the Papist on the left hand, the Schismaticke on the right. These would rauish the virgin-purenesse of the Gospell, and adulterate the beautie of it. They can­not cut, except they cut a pieces; nor distinguish, but they must extinguish. They diuide faire, but they leaue the Quotient emptie. They subdiuide, till they bring all to nothing but fractions, but factions. Wee may obserue, that among these, there are as few vnifici in the Church, as Munisici in the Common-wealth. They are commonly most miserable men of their purses, most prodigall of their opinions. They di­uide the Word too plentifully to their turbulent Au­ditours: they diuide their goods too sparingly to poore Christians. There are too many of such ill Lo­gicians, that diuide all things, define nothing. As a moderne Poet well:

These pierce the Balme too deepe; not to straine out Iuyce, but blood; and, in what they are able, to kill it.

4. When the Balsame is cut, they vse to set Vialls in the Dennes, to receiue the Iuyce or sappe. When the word is diuided by preaching, the people should bring Vialls with them, to gather this sauing Balme. These Vials are our eares, which should couch close to the Pulpit, that this intrinsique Balme may not be spilt besides. [Page 286] How many Sermons are lost, whiles you bring not with you the vessels of attention We cut and diuide, and sluce out Riuers of sauing health from this Tree, but all runnes besides, and so your health is not recouered. You come frequently to the Wells of Life, but you bring no Pitchers with you. You crie on vs for store of Preaching, and call vs idle Drones, if wee goe not double iourney euery Sabaoth, but still you goe home with Hos. 10.12. vnfallowed, with vnhallowed hearts. Our Gilead affords you Balme enough, yet you haue sickly soules. You heare to heare, and to feede either your humours, or your opinions, or your hypocrisies. You shall heare a puffed Ananias cry, Alas, for his non-preaching Minister; if, at least, he forbeares his snarling and cur­rish inuectiues of dumbe dogge, &c. When, alas, let many Apostles come, with the holy coniuration of Prayer and Preaching, yet they cannot cast out the deafe Deuill in many of them. They blame our dumbe Dogges, not their owne deafe Deuils. They vvould seeme to cure vs, that are sent to cure them, if at least they would be cured. Wee would haue cured Babell; nay we would haue cured Bethell, but shee would not be cured.

It will be said, that most hearers bring with them the Vials of attention: yeeld it; yet for the most part, they are either without mouthes, or without bottoms. Without mouthes to let in one droppe of this Balme of Grace: or without bottomes, that when wee haue put it in, and looke to see it againe in your liues, be­hold it is runne through you, as water through a sieue, and scarce leaues any wet behinde it. And (to speake impartially) many of you, that haue Vials with bot­tomes, eares of attention with hearts of retention, and the ground of remembrance, yet they are so nar­row at the toppe, that they are not capable but of drop [Page 287] by drop. Thinke not your selues so able to receiue at the eare, and conceiue at the hart, innumerable things at once. You are not broad glasses, but narrow-necked Vials; and then best receiue this Balme of life, when it is stilled from the Lymbecke of Preaching with a soft fire, and a gentle powring in. So saith the Prophet, Line must be added to line, precept vpon precept, heere a little and there a little. When a great vessell powres liquour into a straite-mouth'd Viall, the sourse must be small and sparing, fit to the capacitie of the receiuer: that in time it may be filled. It is often seene, that when this iuyce comes with too full and frequent a streame, almost all runnes besides. I doe not speake this (vel prohibendi, vel cohibendi animo) to curbe the forwardnesse of god­ly Ministers, or perswade the raritie of Sermons. God still of his mercie, multiply labourers into (and labours in) his haruest. But to correct your obstreperous cla­mours against vs: no [...] to chill the heate of your zea­lous hearing, but to inkindle the fire of your conscio­nable obeying. Doe not stand so much vpon Sacrifice, that you forget Mercie. Bee not so angry for want of two or three Sermons in a weeke, when you will not obey the least Doctrine of one in a month. You blesse your Samuels in the name of the Lord, 1 Sam. 15.13.14. with protestation of your obedience to the will of the Lord: wee reply; what meanes then the bleating of the Sheepe, and the lowing of the Oxen in our eares? the loud noyse of your Oaths, Iniuries, Oppressions, Fraudes, Circumventions? You come with bookes in your hands, but with no booke for Gods Spirit to write obedience in. A Bible vnder the arme, with many, is but like a Rule at ones backe, whiles all his actions are out of square. The Historie of the Bible is carryed away easier then the misterie.

Philosophy saith, that there is no vacuit [...]e: no ves­sell is empty; if of water, or other such liquid and ma­teriall [Page 288] substances, yet not of aire. So perhaps you bring hither Vialls to receiue this B [...]lme of Grace, and cary them away full, but onely full of winde, a vast, incir­cumscrib'd, and swimming knowledge is in some a mo­tion, a notion, a meere implicite and confused tenencie of many things; which lye like Corne, loose on the floore of their braines. How rar [...] is it to see a Viall car­ried from the Church full of Balme, a Conscience of Grace ▪ I know there are many names in our Sard [...]: I speake not to disharten any, but to encourage all. Onely would to God, we would shew lesse, and doe more, of goodnesse. Yet shew freely, if you doe godly. I repre­hend not shewing, but not doing. Wee preach not to your flesh, but to your spirits: neither is this Balme for the eare, but for the soule. Therefore I summe vp this obseruation with a Father. Cy [...]ri. apud Gr [...]nat. Conc. 1. Quantum vas fidei capacis afferimus, tantum gratiae inundantis haurimus: Looke, how capacious a vessell of Faith wee bring with vs to the Temple, so much of this gracious and flowing Balme of life we receiue. Consider that this Balme is I [...]rom. animae languentis medicina, the Phisicke for a sicke soule. Come to it, like Patients, that desire to be cured. Hug. in introd. sacr. scrip cap. 13 Quidam veniunt vt noua per quirant, & haec curiositas est, quidam vt sciantur, & haec vanitas est: They abuse this word, that search it onely for newes, and this is curiositie; or to get themselues a name, and this is vanitie: or to sell the truth, and this is Simonie: or to iest on it, and this is Epicurisme: or to confute it, and this is Atheisme.

You doe well condemne, first, them that preferre Machiauell to Moses; Ismaels scoffes to Ieremies teares; Iericho to Ierusalem, the tower of Babell to the gates of Bethell: or secondly, those that put away the Ministry as a superfluous Office; and thinke they know inough to saue themselues.

They will be their owne captaines and their owne souldiours, and without calling the assistance of man or Angell, Prophet or Apostle, they will band [...] with the Diuell and all his army, hand to hand: or thirdly, those that, like the Collier, dance in a circular measure, and hang all their Faith on the hookes of others be­liefe: exercising all their religion by an exorcising Masse: whiles they count the Old and New Testa­ments bookes of controuersie, and that it is peremp­tory sacriledge to meddle with the scriptures. You doe well to abhorre these dotages: but still looke, that all be well at home. Loue the Word; and that with an ap­petite. Beati esurientes: Mat. 5.6. Blessed are they th [...]t hunger and thirst after righteousnesse, for they shall be satisfied. But as you haue loue to it, so liue by it. Sen. lib. 1. ep. 3. Non scholae, sed vitae discendum: Wee learne, not onely to know good, but to liue well, Serm. in Cant. Audiatis vt sciatis (saith Saint Bernard) sciatis vt aedi [...]icemini, et hoc integritas est: vt aedisicetis, et hoc Charitas est. Heare to know, know to edifie your selues; this is integritie: to edifie others; this is Charitie. Bring then to this Balme, vialls of sinceritie, not of hy­pocrisie; least God fill them with the vialls of his in­dignation. It is not enough to haue eares, but eares to heare. Idle Auditours are like Idoll Gods, which haue members not for vse but shew: like glasse w [...]ndowes vpon stone-walls, to giue ornament, not to receiue light.

5. The Balsame tree was graunted sometimes to one onely people, Iudea; as Lib. 12. cap. 17 Pliny testifies. It was thence deriued to other Nations. Who, that is a Chri­stian, doth not know and confesse the appropriation of this spirituall Balme, once to that onely Nation? Psal. 147.19.2 [...]. He sheweth his word vnto Iacob; his statutes and his iudge­ments [Page 290] vnto Israel. Hee hath not dealt so with any Nation: and as for his Iudgements, they haue not knowne them. Now, as their earthly Balme was by their ciuill Merchants transported to other Nations: so when this heauenly Balme was giuen to any Gentile, a Merchant of their owne, a Prophet of Israel, carried it. Niniueh could not haue it without a Ionas. Nor Babilon without some Daniels. And though Paul and the Apostles had a Commission from Christ, to preach the Gospell to all Nations, yet obserue how they take their leaue of the Iewes. Act. 13.46. It was necessary that the word of God should first haue beene spoken to you▪ but seeing you put it from you, and iudge your selues vnworthie of euerlasting life, loe, we turne to the Gentiles. Other Lands might bragge of their naturall and nationall benefits: onely Iury of both the Balmes. Non omnis fert omnia tellus. Horat. Nihil est ex omni parte bea­tum.

Hiram had store of Timber, Moab of Sheepe, Ophir was famous for gold, Chittim for Iuorie, Basan for Oakes, Lebanon for Cedars; Flascon had the best Wines, Athens the best Honey, Persia the best Oyle, Babilon the best Corne, Tyr [...] the best Purple, Tharsis the best Ships: the West Indies for Gold, the East for Spices: but of all, Iury bore the Palme, for bearing the Balme. Such grace had Israel for the temporall, much more for the spirituall Balme: that all Nations might make low courtesie to her, as the Queene of the Prouin­ces, and be beholding to her, for the crummes that fell from her Table; as the Syrophaenician desired of Christ. Yet shee, that transcended all in her blessings, de [...]cended lower then all in her disobedience. And as she lift vp her head, and gloried in her speciall priui­ledges; [Page 291] so she might hang downe her head for shame at her speciall wickednesses.

For it is obserued, that there are sinnes adherent to Nations, proper, peculiar, genuine, as their flesh clea­ueth to their bones. That as for the climate of Hea­uen, their bodies differ; so for the custome of their liues, their dispositions vary from others. So that ma­ny Countries are more dangerous, either for sinnes or calamities. For of necessitie, Necesse est, au [...] imiteris, aut oderis. they that liue among them must either imitate them and doe ill, or hate them and suffer ill: since amicitae pares aut quarunt aut faciunt; cohabitation of place seekes or makes coapta­tion of manners. S. Paul notes the Tit. 1.12. Cretians for Lyers: S. Luke the Athenians for Act. 17.21. newes inquirers and bearers. The Graecians were noted for light: the Parthians for fearefull: the Sodomites for Gluttons; like as England (God saue the sample) hath now suppled, lythed, and stretched their throates. If we should gather Sinnes to their particular Centers, wee would appoint Pride to Spaine, Lust to France, Poysoning to Italie, Drunken­nesse to Germanie, Epicurisme to England. Now it was Israels wickednesse and wretchednesse, that they fell to Idolatrie. Not that other Nations were not Idolaters, but Israels vilest, because they alone were taught the true worship of God.

Iosephus holds, that the Iewes were the best Souldi­ours of the world, both for abillitie of body, and agil­litie of minde, in strength, in stratagem. Diuers peo­ple are now excellent fighters one speciall and singular way. The Romanes fight well in their Councels, I had almost said Fence-schooles: the Italians in their Shops: the Spaniards in their Ships: the French-men in a hold: the Scot with his Launce: the Irish-man on foote, with his Dart. But the Iewes were (saith Iosephus) euery way expert. Alas; their victorie came not from their [Page 292] owne strength: the Lord fought for them. So one of them cha [...]eth ten of his enemies, a hundreth chase a thousand. They had the shield of Gods protection, the sword of his spirit, the word of God: defence and offence against their carnall and spirituall enemies: And if euer they receiued wound to their flesh or spirits, they had heere both the soueraine Balmes to cure them. But alas! they that were so euery-way-blessed, lost all by loosing their Balme, and treading it vnder feet. For this cause their Balme is giuen to vs: their auersion, their euersion is our conuersion. They were Gods Esa. 5.4. V [...]ne, but they lost their sweetnesse. They vvere Gods Rom. 11.20. Oliues, but they lost their fatnesse. Therefore God tooke away his Balme.

6. Pliny affirmes, that euen when the Bal [...]ame tree grew onely in Iury, yet it was not growing common­ly in the Land, as other trees either for Timber, Fruit, or Medicine; but onely in the Kings Garden. The pre­pared Iuyce, or Opobal [...]amum, was communicated to their wants; but the Trees stoode not in a Subiects Orchard. He saith further, that it grew in two Orch­yards of the Kings; whereof the greater was of twentie dayes aring. I force no greater credite to this, then you will willingly giue it; (which yet is not improba­ble) but this I build on, and propound for truth: that this spirituall Balme growes onely in the Garden of the King of Heauen. R [...]u. 2.7. To him that ouercommeth, will I giue to [...]ate of the tree of life, which is in the midst of the Pa­radise of God. It growes in the Paradise or heauenly Orchard of God. The roote of it is in Heauen: there sits that holy tree, Colos. 3.1. at the right hand of his Father. His fruit, his seed, his Balme he sends downe to vs, written by his Prophets and Apostles, read and preached by his Ministers.

Mahomet would challenge this Balme to grow in [Page 293] his Garden, and bids vs search for it in his Alchoran. The Apostate Iewes affirme it to grow in their Sina­gogue, and point vs to the Talmud. The Russian or Muscouitish turne vs ouer to their Nicol [...]itan Font; and bid vs diue for it there. The Pope pluckes vs by the sleeue, (as a Trades-man that would faine take our money) and tells vs, that he onely hath the Balme, and shewes vs his Masse-booke. If we suspect it there, hee warrants the vertue from a generall Councell. If it doth not yet smell well, he affirmes, (not without menacing damnation to our mistrust, that it is euen (in scrinio pe­ctoris sui) in the closet of his owne breast; who cannot erre. Tut, saith he, as it growes in Gods Garden sim­ply, it may poyson you. As if it were dangerous to be medled withall, till he had plaid the Apothecarie, and adulterated it with his owne sophistication. Indeede, he makes it sweet, by his fayning it; and therefore his Shop wants not Customers. But it is deere, when Gods is cheape, saith the Prophet. Esay. 55.1. Buy it without money, with­out price. Wherefore doe you spend money? &c.

Well: it can grow in one onely Garden, and that is Gods. There is but one truth. Ephes. 4.5. On [...] Lord, one Faith, one Baptisme, &c. Euen they that haue held the greatest falshoods, hold that there is but one truth. Nay, most will confesse, that this Balsame tree is onely in Gods Garden; but they presume to temper the Balme at their owne pleasure, and vvill not minister it to the world, except their owne fansie hath compounded it, confounded it, with their impure mixtures. No false Religion, no fundamentall Heresie, but giue God the appropriation of the Balme; but they take to them­selues the ministration, the adulteration of it. So in ef­fect, they either arrogate the Balme to themselues; or take it out of Gods Garden (as it were, whither he will or no) to plant it in their owne. So they bragge euery [Page 294] one of this Balme. But who will not suspect the Wares out of a knowne Couseners Shop? It is vnlawfull and wicked, to offer to Gods Church, Balsamum v [...]l alte­rum, velidem alteratum, either another Balme, or after another fashion, then he appoints.

But as Clusius writes of new Balmes, Peruvianum et Balsamum de Tolu, from Peru and Tolu; so demonstra­tion is made vs of new Balmes; some rather Logicall, then Theologicall. Germanie knowes my meaning. Others produce vs Balmes of Piety, made vp with Pol­licie: the coate of Religion put vpon the backe of State. Where there may be some Balme, but it is so mixed, that it is marred. For to a scruple of that, they put in whole ounces of other ingredients: an ounce of Oleum vulpinu [...], Foxe-like subtiltie, as much oleum viperis, poysonable opinion, and no lesse oleum tartari, &c. A whole pound of pollicie, an arme-full of stinking weedes, friuolous and superstitious Reliques: all these are put to a poore dramme or scruple of Balme. Nay, and all these shall be dash'd and slubberd together by a Masse-Priest, an idle and vnskilfull Apothecarie. And when any conscience is knowne sore, by auricular Confession, it shall haue a plaister of this stuffe.

Perhaps this is that they call their Holy-oyle, which is said to heale the sicke body, if it recouers; or at least to cure the soule of her sinnes; at least, of so many, as may keepe a man from Hell, and put him into Purga­torie: where he shall haue house-roome and fire-wood free; till the Pope with soule-Masses and merits can get him a plat of ground in Heauen, to build a house on. How shamefull is it to match their oyle with Gods Balme? to kneele to it as God, to ascribe euents to it, which God workes, (and to helpe the glory of it) to call those workes miracles; whereas they might finde fitter vse for it, about their boots. Though it be newly [Page 295] inuented, and euery day more sophisticate then other, yet they make their Patients belieue, that it is auncient, and deriued from holy Scriptures: and enter the lists with the Champions of Gods truth, to maintaine the puritie and antiquitie of it.

A great while they kept (Gods Balme) the word wholly from the people: now, because the cursings of the people haue a little pierced their soules, for ingros­sing this Balme, and denying i [...] to their sores; they haue stopped their mouthes with the Rhemish Testa­ment. But as they erst did curse them for hoording Gods graine; so now their iust anger is as sharp against them, for the musty, mill-dew'd, blasted stuffe, they buy of them. Their wickednesse is no lesse now in poy­soning them, then it was before in staruing them. Before no Balme, now new Balme. Before no plaister to their woundes, now that which makes them ranckle worse. So they haue mended the mat­ter, as that Phisitian did his Patients health; to whom, because hee was vrged to minister somewhat, hee gaue him a potion, that dispatched his disease & life at once. Thus the Popish Balme is, as Renodaeus cals one vulgare Balsamum, exoletum, inodorum, vietum, rancidum: stale, vnsauory, rammish, lanke, vile.

Such is the sophisticate doctrine of superstitious heretikes; speaking for Gods precepts, their owne pre­scripts: preaching themselues, and in their own names, for ostentation, like the Scribes: deliuering falshoods, and fathering them on the Lord, Hee hath said it: abu­sing mens eares with old wiues tales, and old mens dreames, traditions of Elders, constitutions of Popes, precepts of men, vnwritten truths, vntrue writings, ei­ther with-holding the truth in vnrighteousnes, [...] Cor. 2.17. or se [...]ing the word of God for gaine, or corrupting it, and dealing with it, as Adulterers doe in their filthinesse: as these respect [Page 296] not issue, but lust, so the other, not Gods glory, but their owne wantonnesse: ministring Medicines, which God neuer prescribed to them. How can their Rom. 10.15. feete seeme beautifull, when like monsters, they haue too ma­ny toes on them, as the 2 Sam. 21.20. Giants sonne; or too few, as Iudg. 1.7. Adonibezeck and those whom hee maimed: offending either in excesse or defect? But it is gods fearefull pro­testation in the end of the Booke, summing and sealing vp all the curses, that went before it. R [...]u. 22.18. If they adde, hee that hath power to adde plagues with an euerlasting concatenation, will multiply their miseries without number or end. If they diminish, hee that can abate his blessings so low, that not the least scruple shall remaine, will returne them their owne measure. And for you, my Brethren, heare the Apostle, Colos. 2.8. Let no man beguile you with Philosophie, and vaine deceit, or please you with false Balme. You may say of their naturall learning, as Al­bumazer of Boleno, Henbane; whiles it growes, saith hee, in Persia, it is venemous; but if transplanted and growing in Ierusalem, it is not onely good medicine, but good meate. Well, if it were possible, that an Gal. 1.8. An­gell from heauen should preach another Gospell, then that which God hath deliuered, and his Apostles preached, ana­thema sit, let him be accursed: the true Balme comes onely from the garden of the King of heauen.

7. They write of the Balsame tree, that though it spread spaciously, as a Vine, yet the boughes beare vp themselues: and as you heard before, that they must not bee pruined, so now here that they neede not bee supported. Gods word needes no vndersetting. It is firmely rooted in heauen; and all the cold stormes of humane reluctancie and opposition cannot shake it. Nay, the more it is shaken, the faster it growes. The refractary contentions of worldlings to plucke it down, haue added no lesse strength, then glory to it. Nor can [Page 297] the ministeriall office of the dispensers of it, be called an ayde or vnderpropping to it. It is not the Balme, but you that stand in neede of our function. He that owes it, is powerfull enough to protect it. You can­not apply it to your selues without the Phisitians help. If you could, or did not more want vs, then that doth, you should see it flourish and spread without vs. Hee that Heb. 1.3. supports all by his mightie word, askes no supporter for it selfe.

The Church of Rome challengeth more, then the Church of God; that she beares vp the word: and be­cause she assumes to carrie the keyes, she presumes that the dore of Heauen hangs vpon her hindges. They say, the Church is a Pilar: wee may ioyne issue vvith them, and yeeld it, as a reuerend Diuine said. For a Pillar as it vpholds something, so is vpholden of some­thing. If then the Church be a Pillar, Christ is the Rocke, whereon it stands: now, take away the Rocke, downe comes the Pillar. The Rocke is well enough without the Pillar, not the Pillar without the Rocke. Yet how fondly? They that would build all on their Church, yet build their Church on Peter: and not one­ly on Peter, that was weake, but on his fained Suc­cessour, who is weaker. Now this Hei [...]e built on Pe­ter, and this Church built on this heire, must vphold the word, as they say, Atlas did the world. But, alas, if the word doe not bea [...]e them, they will fall, like wa­ter spilt on the ground, not to be saued or gathered vp. These are miserable, arrogant, impudent wretches, that thinke, Gods word could not hold vp the hands, (like Moses, vnlesse Aaron and Hur h [...]lped him) if the Pope and his Councels were not: forcing all our [...]redite to the Gospell for this, because their Church allowes it. Gods word must then stand or fall at mans approbati­on or dislike. Oh indignitie to the stable ordinance of [Page 298] an eternall Maiestie. It is enough for the lawes of a temporall Prince, to haue some dependance on his Officers promulgation. Hee that tooke no man nor Angell to his Councell, when he made it, demaunds the succour of none to preserue it. Hee is content to propagate the sound thereof through vs his Trum­pets: if it had neuer beene preached by man, it should not haue lost the effect. Heauen and Earth shall soo­ner runne, like scorched skinnes, to heapes; then any iote, (as small a Character as the Alphabet affords) shall ineffectually perish. If man could denie this Of­fice, God could speake it by Angels, by Thunder, by Lightning, Confusion, Terrour; by Frogges, Lyce, Caterpillers, Blasting, Plague, Leaprosie, Consumpti­on; as he hath sometimes (holding his peace) preached actually to the World▪ It is his owne Balme, and shall spread to his pleasure, and hath no weakenesse in it, to neede mans supportance. Blessed are we vnder the sha­dow of the Branches, and wise if we build our saluations on it.

8. Phisitians write of Balsamum, that it is paratu fa­cile et optimum, easie and excellent to be prepared. This spirituall Balme is prepared to our hands: it is but the administration that is required of vs, and the applica­tion of you. Not that wee should slubber it ouer, as the Sonnes of Eli; in preaching: nor that you should clap it negligently to your selues in hearing. A mor­tall wound is not to beiested withall, though the Phi­sitian hath in his hand, the Balme that can cure it. Your diseases are as different in your consciences, as in your carkasses. Your constitutions of body are not more various, and often variable, then your affections in foule. There must be some wisedome in vs, to hit the right boxe, and to take out that Phisicke, which God hath made fit for your griefes. Wee are sure, the [Page 299] shaft that shall kill the Deuill in you, is in Gods Qui­uer; indiscretion may easily mistake it, misapply it. This Balme is ready, soone had, and cheaply: let not this make you disesteeme it. Gallant humours vil [...] ­pend all things that are cheape. But if in Gods Mart, you refuse his Wares, because their price is no greater, you may perhaps one day, when they are gone, curse your withstanding your Markets. And being past ob­tayning, prize it the higher, because in the dayes of your sacietie you did vnder-value it. The guests, in the Gospell, bidden to a Supper gratis, make light of it: when the Feast-maker had protested against them, that they Luk. 14.24. should neuer tast of his Supper, they doubtlesse would haue beene glad, if their money could haue purchased it: though it cost one his Farme, and the other his Oxen.

9. Balme is, vtilis ad omnium morborum expugnationem, good against all diseases. The Receipt, that Linus, Hercules his Schoolemaster gaue him, when he taught him wrastling, was onely a Balme. Darius, saith Re­nodaeus, so esteemed it, that non modo inter pretiosissimam supellectilem reponeret, sed cunctis opibus praeponeret; hee did not onely lay it vp amongst his richest treasures, but euen preferre it before them all. This spirituall Balme is farre more precious in it selfe, and fructuous to all men; if they apprehend it in knowledge, apply themselues to it in obedience: possessing it in science, in conscience. Philosophers, Poets, Phisitians, Histo­rians haue reported some one extraordinarie thing, exceeding all the rest in their obseruations. They talke of Cornucopia, that it supplied men with all ne­cessarie foode. They hammer at the Philosophers stone, which, they affirme, can turne baser mettals in­to gold. Vulcans Armour, saith the Poet, was of proofe against all blowes. Phisitians tell vs, that the hearbe [Page 300] Panaces is good for all diseases: and the drugge Catho­licon in stead of all Purges; as both their names would seeme to testifie. They come all short of this spiritu­all Balme. It hath in deede and perfection, what they attribute to those in fiction. Herba est, c [...]ius succus morbis omnibus med [...] ­tur, vt voc [...]bu­lum ipsum indi­cat. Panace is an hearbe, whereof Plinie thus testifieth. Panace, ipso nomine, om­ [...]i [...]m morborum remedia promitt [...]t. The very name of it, promiseth remedie to all sicknesses. It is but a weede to our Balsame; which is a tree, a tree of life, a com­plete Paradise of trees of life, flourishing and bearing euery moneth, the fruit being delectable, the leaues medicinable. It is a true purging vertue, to cleanse vs from all corruption of spirit, of flesh. Ioh. 15.3. Now are ye cleane, through the word, which I haue spoken vnto you. Catholicon is a drugge, a drudge to it. It purifieth our hearts, from all defilings and obstructions in them. A better Cornucopia, then euer Nature (had shee beene true to their desires and wants) could haue produced: the bread of Heauen, by which a man liues for euer. A very supernaturall stone, more precious then the In­dies, if they were consolidate into one Quarrey; that turnes all into purer gold, then euer the land of Hau [...]lab boasted. A [...]tronger Armour then was V [...]l [...]n's, to shield vs from a more strange and sauage enemie, then euer Anak begot, the Deuill. It is a Panary of whole­some food, Ephes. 6.11. against fenowed traditions. A Phisitians Shop of Antidotes, against the poysons of heresies, and the plague of iniquities. A pandect of profitable Lawes, against rebellious spirits. A treasurie of costly iewels, against beggarly rudiments.

The Aromaticall tree, hath sometimes good sauour in the rinde, sometimes in the flower, sometimes in the fruit. So it fareth in the Cinamon, that is a ri [...]de; the Mace is th [...] flower, and the Nutmegge the fruit. Ac­cording as the dry and earthie part, mingled with the [Page 301] subtle watry matter, hath the Masterie in any part' more or lesse, that part smelleth best. As in common flowers, which sauour in the flower, when from the stalke or root ariseth nothing. Onely the Balme smels well in euery part. So the word is in euery respect the sweet sauour of life; though to some, through their owne corruption, it becomes the sauour of death. We may say of the word, as one of the Lambe; it is all good: the fleece to cloath, the flesh to eate, the blood for medicine. Thus, 2 Tim. 3.16.17. All Scripture is giuen by inspira­tion of God, and is profitable for doctrine, for reproo [...]e, for correction, for instruction in righteousnesse: That the man of God may be perfect, throughly furnished vnto all good works. Aug. Ser. 139. de temp. His salubriter, et corriguntur pra [...]a, et nutriuntur par [...]a, et magna oblectantur ingenia. Euill wittes are corrected, simple are illightned, strong are delighted by the word. And In his quotidie proficerem, si [...]as solas ab ineunte pueri­tia, vs (que) ad de [...]repitam s [...]ctutem, maximo oti [...], summo stu­dio, meliore ingenio conarer addiscere. In these I should continually profit, if from the first day of my vnder­standing, to the last of my old age, I should be conuer­sant with them.

Other things may haue in them (salubritatem quan­dam) a certaine wholesomnesse▪ but from this Balme (sanitas [...]t ipsavita petitur) health & life it selfe is deriued. Humane writings may, like the Aliptae, put blood in our cheeks; but this is the true Phisick to cherish our spark, to maintaine our life. Other hearbs, & plants, and roots may be toxica, and poyson the broath; this is Elisha's salt, that onely sweetens it. Lignum crucis, is lignum vitae, like Moses wood, to put a healthfull tast into the bitter waters of humane knowledge. These are the two Testa­ments of God (which no man shal interline without cer­taine iudgment) like the two pillars of smoke & fire, one dark like the old, the other bright as the new, only able [Page 302] to conduct vs from Egipt to Canaan: and to furnish vs with all necessaries by the way, if we depend thereon. The two Cherubins, that looke directly toward the Mercie-seate, both pointing to Iesus Christ. The Math. 13.52. Trea­sure, that hath both old and new in it, sufficiently able to instruct the Scribe to the Kingdome of Heauen. This is that medicamentum medicamentorum, as Petrus Appo­nensis saith of the Balme, vbi nihil deficit, quod in salutem sufficit, where, there is no want of any thing requisite to saluation. Tertul. Cuius plenitudinem adoro, whose fulnesse I reuerence and admire.

This is that light, which can iustly guide our steps: this is that measure of the Sanctuary, that must weigh all things: this is that great Seale, that must warrant all our actions. This giues at one Sermon, Balme sufficient to heale diuers diseases. Peter had Auditours of di­uers Nations: Act 2.9. Parthians, Medes, Elamites, &c. Iewes and Prosel [...]es, Cretes and Arabians: and no question but their affections were as naturally, as nationally different: yet were Ver 41. three thousand wonne at one Sermon. So the Luk. 3.10. Multitude, the Publicans, the Souldi­ours had all their lessons at one time: so many in num­ber, and such manner of men in nature, had their re­medies together, and their seuerall diseases healed, (as it were) with one plaister. The people had a doctrine of Ver. 11. charitie: the Publicans of Ver. 13. equitie: the Souldiours Ver. 14. of innocencie. This was prophecied by Esa. 11.6. Esay, fulfil­led here, and often in Christs Kingdome. The Wolfe is turned to the Lambe, when the Souldiours are made harmelesse: the Leopard into a Calfe, when the Publi­cans are made iust: the Lyon and Beare into a Cow, when the Multitude is made charitable.

Water searcheth, and winde shaketh, and thunder terrifieth euen Lyons, but the word onely is strong to conuert the heart of man. Some indeede, both in sense [Page 303] and censure, iudge it weake; but they, alas, shall finde it, (if weake to saue them, yet) strong to condemne them. If it cannot plant thee, it will supplant thee. This then is that soueraine Balme, medicinable to all maladies. Phisitians ascribe many healing vertues to their Balsame: many, and almost what not? This Me­taphysicall doth more properly challenge that attri­bution.

1. They say, that Balme taken fasting, Asthmati­cis valde confert, is very good against short-winded­nesse. Truly, Gods word lengthens and strengthens the breath of grace; which otherwise would be short, the conscience (as the lungs) being soone obstructed with iniquities. For goodnesse soone faints, where the word is not without the Gospell, the health of obedience looseth, and the disease of sinne gathers strength.

2. They say, that Balme taken inwardly, dissolues, and breakes the stone in the reynes. But Ieremie, in Gods Phisicke-booke, saith, that our Balme is as a Hammer to breake Ier. 23.29. the stone in the heart. The stone in the reines is dangerous, in the bladder painefull, but none so deadly as the stone in the heart. This Balme supples the stonie heart, and turnes it into a heart of flesh.

3. They commend their Balme for a speciall ease to the anger of a venomous biting. But our Balme is more excellent in aculeum Draconis, imò mortis, against the sting of that great red Dragon, nay of Death it selfe. 1 Cor. 15.55 Oh Death, where is thy sting? Three Serpents giue vs v [...] ­nomous wounds. Sinne first stings vs, the Deuill next, and Death last. This Balme of Christ fetcheth out all their poysons.

4. Others say of this Balme, that it is the best soluti­on to the obstructions of the Liuer. I haue heard the [Page 304] Liuer in the body, compared with zeale in the soule. The Liuer (according to Phisitians) is the third prin­cipall member, wherein rest the animall spirits. In the soule two graces precede Zeale, Faith and Repentance. I say not this in thesi but in hypothesi, not simply, but in respect; and that rather of order, then of time. For a man is begotten of immortall seed, by the Spirit at once. Now as the Liuer calefies the stomach, (like fire vnder the Pot) and thence succours digestion: so doth zeale heate a mans workes, with an holy feruour; which are without that, a cold sacrifice to God. A soule without zeale doth as hardly liue, as a body without a Liuer. Haly calles the Liuer the Well of Moisture: wee may say of zeale; it is the very Cisterne, whence all other graces, as liuing there doe issue forth into our liues. The Liuer is called Hepar and Iecur, because it draweth iuyce to it selfe, turneth it into blood, & by vaines ser­ueth the body, as the water-house doth a Citie by pipes. Nay, it ministreth a surging heate to the braine, to the eyes, to the wits, sait [...] Isidore. The Pagan Nigroman­cers, sacrificed onely Liuers on the al [...]ar of their God Phaebus, before his oraculous answeres were giuen. In the soule other graces, as Faith, Hope, Charitie, Re­pentance, did first rather breede zeale; but zeale being once inkindled doth minister nutrimentall heate to all these; and is indeede the best sacrifice that wee can of­fer to God. Without zeale all are like the oblation of Caine.

Now if any obstructions of sinne seeme to oppresse this Zeale in vs, this Balme of Gods word is the onely so­ueraigne remedy to cleanse it. For the zeale is dange­rous, as the Liuer, either by too much heate, or too much cold to be distempered. To ouerheate the Li­uer of zeale many haue found the cause of a perillous surfetin the Conscience: whiles like the two Disciples, [Page 305] nothing could content them but fire from heauen a­gainst sinners. If euer Bishop was in the time of Pope­rie, away with the office now. If euer Masse was said in Church, pull it downe. Though some depopula­tours haue now done it, in extreame coldnesse, nay frozen dregges of hart, making them either no Chur­ches, or polluted ones; whiles those which were once Temples for Gods shepherds, are now coates for their owne. Yet they in vnmeasurable heate wished, what these with vnreasonable cold Liuers affected. Such mi­serable theeues haue crucified the Church, one by a new religion in will, the other by a no religion in deed. They would not onely take away the abuse, but the thing it selfe; not onely the Ceremonie, but the sub­stance. Acts and Mon. As the Painter did by the picture of King Henry the eight, whom hee had drawne fairely with a Bible in his hand, and set it to open view against Queene Mary's comming in triumph through the Citie: for which being reproued by a great man, that [...]aw it, and charged to wipe out the booke; he, to make sure worke wiped out the Bible and the hand too; and so in mend­ing the fault, hee maymed the picture.

This is the effect of praeter-naturall heate, to make of a remedie, a disease. Thus whiles they dreame, that Babilon stands vpon Ceremonies, they offer to race the foundations of Ierusalem it selfe. Well this Balme of Gods word, if their sicke soules would apply it, might coole this vngentle heate of their liuers. For it serues not onely to inkindle heate of z [...]ale in the ouer-cold heart, but to refrigerate the preposterous feruour in the fiery-hote. This is the sauing Balme, that scoures away the obstructions in the Liuer, and preuents the dropsie. For the dropsie is nothing else, saith the Phi­losopher, but the errour of the digesti [...]e vertue in the hollownesse of the Liuer. Some haue such hollownes [Page 306] in their zeale, whiles they pr [...]tend holinesse of zeale; (as was in the yron hornes of that false prophet Zede­kiah) that for want of applying this Balme, 1 King 22.11. they are sicke of the dropsie of hipocrisie.

Innumerable are the vses of Balme, if wee giue cre­dit to Phisitians, vel potum, vel inunctum. It strengthens the nerues, it excites and cherisheth the natiue heate in any part, it succoureth the paraliticke, and delayeth the fury of convulsions, &c. And last of all, is the most soueragine help, either to greene wounds, or to inuete­rate vlcers. These, all these, and more then euer was vntruely fained, or truely performed by the Balsame to the body; is spiritually fulfilled in this happy, heauen­ly, and true intrinsique Balme, Gods word. It heales the sores of the conscience, which either originall or actu­all sinne haue made in it. It keepes the greene wound, (which sorrow for sinne cuts in the hart) from ranck­ling the soule to death. This is that Balsame tree, that hath fructum vberrimum, vsum saluberrimum, plenteous fruit, profitable vse: and is, in a word, both a preserua­tiue against, and a restoratiue from all dangers to a be­leeuing Christian. It is not onely Phisicke, but health it selfe; and hath more vertue, sauing vertue, validitie of sauing vertue, then the tongues of men and Angels can euer sufficiently describe.

You haue heere the similitudes. Heare one or two discrepancies of this naturall and supernatural Balmes. For as no Metaphore should of necessitie runne like a Coach on foure wheeles, when to goe, like a man, on two sound legges is sufficient; so eart [...]ly things com­pared with heauenly, must looke to fall more short, then Linus of Hercules, the shrub of the Cedar, or the lowest Mole-banke of the highest Pyramides.

1. This earthly Balme cannot preserue the body of it selfe, but by the accession of the spirituall Balme. [Page 307] Euen Angels food (so called, not because they made it, but because they ministred it) cannot nourish with­out Gods word of blessing. 1 Tim. 4.4.5. For euery creature of God is good, and nothing to be refused, if it be receiued with thanks­giuing: for it is sanctified by the word of God and prayer. If the mercie of God be not on our sustenance, we may dye with meate in our mouthes, like the Israelites. If his prouidentiall goodnesse with-hold the vertue, were our garments as costly as the Ephod of Aaron, there is no benefit in them. When many are sicke, they trust to the Phisitians, as 2 Chro. 1 [...].12 Asa, or to this Balme, fastning their eyes and hopes on that: whereas Balme, with the destitution of Gods blessing, doth as much good, as a branch of hearbe-Iohn in our Pottage. Nature it selfe declines her ordinary working, when Gods reuocation hath chidden it. The word without Balme can cure; not the best Balme without the word.

2. So this naturall Balme, when the blessing of the word is euen added to it, can (at vtmost) but keepe the body liuing, till the life [...] taper be burnt out: or after death, giue a short and insensible preseruation to it, in the sarcophagall graue. But this Balme giues life af­ter death; life against death, life without death. Ioh. 6.68. To whom shall we goe? Lord, thou hast the words of eternall life. The Apostle doth so sound it, the Saints in Heauen haue so found it, and we, if we beleeue it, if we receiue it, shall perceiue it, to be the word of life. Lib. 1. de Doct. Channa. cap. 31. And as Au­gustine of God, Omne bonum nostrum vel ipse, vel ab ipso: All our good is either God, or from God: so all our ordinary meanes of good from God is vel verbum, vel de verbo, either the word, or by the word.

The Prophet deriues the Balme from the Mount Gi­lead; demaunding, if Gilead be without Balme. Obseru. It seemes, that Gilead was an aromaticall place, and is reckoned by some among the Mountaines of spice. It is [Page 308] called in some places of Scripture Galaad; and by an easie varying of the points in the Hebrew writing, Gi­lead. Gen. 31. This Mountaine was at first so called by Iacob, by reason of that solemne Couenant, which hee there made with his Father in law, pursuing Laban. Though it be called Mount Gilead, before in the chapter. ver. 21.23.25. He set his face toward Mount Gilead, &c. Yet it is by anticipation; spoken rather as the hill was called when the Historie was written by Moses, then as it was saluted and ascended by Iacob: who abode in it, till Laban ouer-tooke him; where the pacified Father and the departing Sonne made their Couenant. Ver. 47. Laban called it I [...]gar-Sahadutha: but Iacob called it Galeed. It signifies a heape of witnesse, a name imposed by occasi­on of the heape of stones, pitched for the league be­tweene them. Ver. 48. La [...]an said, this heap [...] is a witnesse be­tweene mee and thee this day. Therefore was the name of it called Galeed. There was one Gilead, sonne of Machir, sonne of Manasseh; of whom, because it is said, that Numb. 26.29 Machir begat Gilead: and of Gilead [...]me the family of th [...] Gileadites; some ascribe the attribution of this name to Mount Gilead. This appeares. Num. 32.39 40 read it. But this Mount had the name, long before the sonne of Machir was borne. We read of it, that it was. 1. a great mountaine. 2. fruitfull. 3. full of Ci­ties. 4. abounding with Spices.

1. It was a great Mountaine; the greatest of all be­yond Iordan, in length fifty miles. But as it ranne along by other Coasts, it receiued diuers names. From Ar­non to the Citie Cedar, it is called Gilead. From thence to Bozra, it is named Seir; and after, Hermon: so reach­ing to Damascus, it is ioyned to Libanus. So Hierome conceiteth on those words of God vnto the Kings house of Iudah. Ier. 22.6. Thou art Gilead vnto me, and the head of Leba­non: that therefore Lebanon is the beginning of Gi­lead.

[Page 309]2. Fruitfull, abounding with great varieti [...] of ne­cessarie [...] and delights; yeelding both pleasure and pro­fit. This euery part and corner thereof afforded, euen as farre as Mount S [...]ir, which the Edomites, the genera­tion of Esau, chose for a voluptuous habitation. This the children of Reuben, and the children of Gad, and halfe the Tribe of Manasseh, when they saw Numb. 32.1. the land of Gilead, that the place was a place for cat [...]ell, desired of Moses, and of the Princes of the Congregation, that they might possesse it: for it is a land for cattell, and thy ser­uants haue cattell. The condition, that Moses required, be [...]ng by them graunted, that they should goe armed with their brethren, till the expulsion of their enemies had giuen them a quiet seate in Canaan. V [...]r. 26. Iosh. 1.12.13. Thy seruan [...]s will doe as my Lord commandeth. On [...]ly our little ones, our wi [...]es, our flockes, and all our cattell shall be in tho Cities of Gilead. The fertillitie of Gilead contented them, though with the separation of Iordan from their brethren. Our Sa­uiour describing the beautie of his Spouse Cant. 4 1.2. Behold, thou art faire, my Loue, behold thou art faire (inwardly faire with the gifts of his spirit, and outwardly faire in her comely administration and gouernment:) Thou hast Doues eyes within thy lockes, (thy eyes of vnderstanding being full of puritie, chastitie, simplicitie) hee addes withall, that her haire (her gracious profession, and ap­pendances of expedient ornaments▪ are as comely to behold) as a Flocke of well-fed Goates, grasing and ap­pearing on the fruitfull hills of Gilead. Which made them so pregnant, that like a Flocke of sheepe, euery one brings out Twinnes, and none is barren among them. The same pra [...]se is redoubled by Christ, chap. 6. &c. Cant. 4.5 6.

3. It was full of Cities; a place so fertile, that it was full of Inhabitants. [...]lair the Gileaedit [...], who iudged Israel, had thirty sonnes, that rode on thirty Asse-Colts, and they had thirty Cities, Iudg. 10.4. which are called Hau [...]th- [...]ai [...] vnto this [Page 310] day, which are in the land of Gilead. It was as populous as fructuous; and at once blessed with pregnancie both of fruits for the people, and of people for the fruits. It was before Israel conqu [...]red it, in the domi­nion of the Numb. 32.39 Amorit [...]s; and more specially, of Og king of Deut. 3.10. Bashan, that remained of the remnant of the Gi­ants: whose bedsted was a bedsted of yron; nine cubites long, and foure cubites broad, after the cubite of a man. It was not onely full of strength in it selfe, but guarded with Cities in the plaine. Deut. 3.10. All the Cities of the plaine, and all Gilead, and all Bashan, &c. So the Inheritance of Gad is reckoned by Iosuah. Ioshu. 13.25. Their coast was lazer, and all the Cities of Gil [...]ad. It appeares then that Gilead was full of Cities. So blessed, as if the Heauens had made a Couenant of good vnto it, as Iacob did erst with La­ban vpon it. A hill of witnesse indeede, for it really te­stified Gods mercie to Israel. God calls it his owne. Psal. 108.8. Gilead is mine, Manasseh i [...] mine. The principall or first name of Kingdome, that vsurping I [...]bosheth was by Abner crowned ouer, was Gilead. 1 Sam. 2.9. And hee made him King ouer Gilead, and ouer the Ashurites, &c.

4. It was (lastly) a Mountaine of Spices; and ma­ny Strangers resorted thither for that Merchandise. Euen when the malicious brethren, hauing throwne innocent Ioseph into the pit, sate downe (in a secure neg­lectfulnesse) to eate bread: Gen. 37.25. Behold (surely the Lord sent and directed) a company of Ishmaelites came from Gilead, with their Camels, bearing Spicery, and Balme, and Myrrhe. By which it appeares to be mons aromatum, a hill of Sp [...]ces. Therefore God here; Is there no Balme at Gi­lead?

Obseru.The Iew [...]s were neer [...] to Gilead; it was but on the other side of Iordan. The fetching ouer their Merchan­dise was no long nor dangerous voyage. Yet was this spirituall Balme neerer to them: it lay like Manna at [Page 311] their dores. Venit ad limina virtus. The Kingdome of Heauen is among you, saith Christ. There needed no great iourney for naturall Phisicke, but lesse for spiri­tuall comfort. Behold, God himselfe giues his vocall answeres betweene the Cherubins. Yet alas! as it was once iustly prouerb'd on the Monkes, and such spiritu­all, or rather carnall Couents, in that night of Popery: that the neerer they were to the Church, the further from God. So it was euen verefied of the Iewes; that by how much they were of all next to the Sanctuary, by so much of all remotest from sanctitie. And there­fore, he that once said, Psal 60.7. Gilead is mine, and of the Tem­ple in Iuda, Ier. 7.10. this is my house, called by my name; after­ward left both the hill of Gilead, and the Mount Syon, and the holy Sanctuary, a pray to the Romanes; who left not a stone vpon a stone, to testifie th [...] ruines of it, or for succeeding ages to say, This was the Temple of God. Thus saith the Prophet Hosea: Hos. 6.8. Gilead is a Citie of them that worke iniquitie, and is polluted with blood. Therefore God turned that Psal. 107.34. fruitfull Land into barrennesse, for the wic­kednesse of them [...]hat dwelt therein. For not content with the fertillitie of their soile, they manured it with blood, saith the Prophet. Hence no maruell, if it became at last, like the cu [...]sed 2 Sam. 1.21. Mountaines of Gilboah, that drunke the blood of Saul and Ionathan.

You haue heard the Balme: the next subiect that offers it selfe to our speech, is the Phisitians. Is there no Balme at Gilead? is there no Phisitians there? The Pro­phets are allegorically called Phisitians, as the word is Balme. So are the Ministers of the Gospell, in due mea­sure, in their place. To speake properly and fully, Christ is our onely Phisitian, and wee are but his Ministers, bound to apply his sauing Phisicke to the sickly soules of his people. It is he onely, that cures the carkasse, the conscience.

[Page 312]1. No Phisitian can heale the body without him The Mark. 5 26. Woman with the bloudy issue was not bettered (by her Phisitians, though she had emptied all her substance into their purses) till Christ vndertooke her cure. The Math 8.3. Leper, in the 8. of Mathew, was as hopelesse, as hap­lesse, till hee met with this Phisitian; and then the least touch of his [...]inger healed him. Phisitians deale often, not by extracting, but protracting the disease: making rather diseases for their cure, then cures for diseases: prolonging our sicknesses by Art, which Nature, or rather natures defect hath not made so tedious. There­fore as one saith wittily, the best Phisicke is to take no Phisicke: or as another boldly; our new Phisicke is worse then our old sicknesse. But when our diseases be committed to this heauenly Doctour, and hee is plea­sed to take them in hand, our venture is without all peraduenture, wee shall be healed. The least touch of his finger, the least breath of his mouth, can cast out the euill in vs, that can cast out the diuell in vs, he can, hee will cure vs.

2. No Minister, can heale the Conscience, where Christ hath not giuen a blessing to it. Otherwise he may lament with the Prophet. Esa. 49 4. I haue laboured in vaine, I haue spent my strength for nought. Or as the Apostle▪ I haue fished all night, and caught nothing: yet at thy command, &c. Cor. 3.5.6. Who then is Paul? or who is Apollo? but Ministers, by whom [...]ee belieued, [...]uen as the Lord gaue to euery man. I haue planted, Apollo watered, but GOD gaue the increase. If any be blinde, Hee is the Oculist: if any be lame, He sets the Bon [...]s: if any be wounded, Hee is the Chirur­gion: if any be sicke, Hee is the Phisitian.

They write of the Indian Phisitians, that they cure the wound by sucking the poison. Christ heales after a manner (I know not whither more) louing and strange; by taking the disease vpon himselfe. 1 Pet. 2.24. Who his owne sel [...]e [Page 313] bare our sinnes in his owne body on the tree. Esa. 53.5.6. He was wound­ed for our transgressions, hee was bruised for our iniquities▪ and with his stripes we are healed. And the Lord hath laid on him the iniquitie of vs all. As the Leu. 16.22. scape-goa [...]e was said to beare vpon him the sinnes of Israell: so saith the Prophet of his antytipe Christ; morbos portauit nostros, Esay. 53.4. hee hath borne our griefes: too vnsupportable a burthen for our shoulders; able to sincke vs downe to hell, as they did Caine and Iudas, if they had beene imposed. Tulit Iesus. Christ carried our sorrowes. Neuer was such a Phisitian, that changed healths with his sicke Patient. But H [...]e was humbled for vs. Mans maker is made man, the worlds succourer takes sucke, the Bread is hungry, the Fountaine thirsty, the Light sleepy, the Way weary, the Truth accused, the Iudge condemned. Health it selfe is become sicke, nay dead, for our saluation. For mans sake (such was our weaknesse) Christ descended, (such was his kindnesse) tooke one him to cure vs (such was his goodnesse) and performed it, (such was his great­nesse.) It was not Abanah nor Pharphar, nor all the riuers of Damascus, not the water of Iordan, though bathing in it 70. times, not Iobs [...]now-water, nor Dauids water of Isope, not the poole of Bethesda, though stirred with a thousand Angels, that was able to wash vs cleane. Onely fusus sanguis Medici, factum medicamen­tum phrenetici: the bloud of the Physitian is spilt, that it may become a medicine of saluation to all beleeuers. This is the Pelican, that preserues her young with her own blood. This is the Goat, that with his warme gore breakes the adamants of our harts. This is Ioh. 1.29. that lambe of God, that with his owne blood, takes away the sinnes of the world. When the Oracle had told the king of A­thens, that himselfe must dye in the battaile, or his whole army perish; Codrus (then King) neuer stucke at it, but obtruded his owne life into the [...]awes of ineuitable [Page 314] death, that hee might saue his peoples. The King of heauen wa [...] more freely willing to lay downe his, for the [...]edemption of his Saints, when the eternall decree of God had propounded him the choise. Is there no means to recouer the sicke world, but I must dye, that it may liue? then take my life, quoth Life it selfe. Thus August. pro me doluit, qui non habuit, quod pro se doleret: He was made sicke for me, that I might be made sound in him.

This then is our Phisitian in whom alone is sauing health. As Sybilla sung of him.

Hee wrought all things with his word, and healed euery dis­ease with his power. To Him let vs resort, confessing our sores, our sorrowes. Math 9.12. They that be whole neede not a Phisition, but they that are sicke. Psal. 107.17.18.19. Foolish m [...]n, because of their iniquities, are afflicted: that their soule abhorreth all manner of meate, and th [...]y draw neere to the [...]ates of death. Yet they cry vnto this Phisitian, and hee deliuers them from their d [...]stresse. So hee hath promised in the Testament both of his Law, and of his Gospell. 50.15. Call on mee in the day of trouble, and I will deliuer thee. Math. 11.28. Come to mee all that are l [...]den, and I will giue you rest. There neuer went sor­rowfull Beggar from his doore without a [...] Almes. No maruell, if hee be not cured, that is op [...]nionated of his owne health. They say, that the Te [...]ch is the Phisitian of Fishes; and they being hurt come to him for cure. All the Fishes that are caught in the Net of the Gospell come to Christ, who is the King of Phisitians, and the Phisitian of Kings. Come then to Him, beloued, not as [Page 315] to a Master in name onely, as the Lawyer. Matth. 22.36. Matth. 22. but as to a Sauiour indeed, as the Leaper. Matth. 8. Lord, Matth. 8.2. if thou wilt, thou canst make me cleane. Non ta [...]quam ad Dominum titularem, sed tanquam ad Dominum tutelarem: as one ellegantly.

Ministers are Phisitians vnder Christ; sent onely with his Phisicke in their hands, and taught to appl [...] it to our necessities. Neither the Phisitian of the bo­die, nor of the soule can heale, by any vertue inherent in, or deriued from themselues. We must take all out of Gods warehouse. God hath a double Boxe of Nature, of Grace: as man hath a double sicknesse, of [...]lesh, of spirit.

1. The first boxe is mentioned. Ecclus. 38. Ecclus 38.4. The Lord hath created medicines out of the earth, and hee that is wise will not abhorre them. God hath not scanted earth of drugges and mineralls, the simples of Phisicke for such as tread on it. And howsoeuer our vanitie in health transport our thoughts, earth hath no more precious thing in it, then (as sustenance to preserue, so) medicine to restore vs. You that haue digged in­to the entralls of the dead earth, and not spared the bowels of the liuing earth, the poore, for riches: You that haue set that at your heart, which was cast downe at the Act. 4.35. Apostles feete, Money; as fit onely for sanctified men to tread vpon in contempt: You that haue neglected heauen, which God hath made your more glorious feeling, and richly stuck it, like a bright Canopy, with burning lights; and doted on your pauement, made onely for your feete to tread vpon; fixing your eyes and thoughts on that, which God hath indisposed to be your obiect: for mans counte­nance is erect, lessoning his soule to a iust and holy aspiration: You that haue put so faire for the Philo­sophers stone, that you haue endeuoured to sublimate it out of poore mens bones, ground to powder by [Page 316] your oppressions: You that haue buried your Gods, so soone as you had found them out, as Rah [...]l did La­bans in the Litter, and sit downe with rest on them, say­ing to the Wedge, Iob. 31.24. Thou ar [...] my con [...]dence. When your heads ake, dissolue your gold, and [...]rinke it; wallow your crasie carkasse in your siluer; wrap it in perfumes and silkes, and try what ease it will a [...]ford you. Will not a silly and contemptible weede, prepared by a skil­full Phisitian giue you more comfort? Doth not the common ayre, which you receiue in, and breath out againe, refresh you better? How eager are our desires of superfluities, how neglectfull of necessaries? This boxe of treasures hath God giuen vs, and indued some with knowledge to minister them; least our ignorance might not rather preiudice, the [...] succour our healths. No Phisitian then cures of himselfe; no more then the hand feedes the mouth. The meate doth the one, the medicine doth the other; though the Phisitian and the hand be vnspared instruments to their seuerall pur­poses. Thus God relieues our health [...]rom the Boxe of Nature.

2. The other Boxe is Grace; whence the Diuine draweth out sundry remedies for our d [...]seases of soule. This is not so common, as that of Nature. Once one Nation had it of all the world, now all the world ra­ther then that Nation. But it is certaine, they haue it onely, to whom the Gospell is preached. It is indeede denied to none, that doe not denie their faith to it. Ioh. 1.29. Christ is that Lambe, that takes away [...]: the sinne of the world. But many want t [...]e Phi­sitians to teach and apply this. Rom. 10.15. And how shall they preach, except they be sent? Now, where these Phisitians are, is the people healed by any vertue de [...]ued from them? Is it the Perfumer that giues such sweet odours, or his perfumes? Act. 3.12. Why looke ye so earnestly on vs, as [Page 317] though by our owne power or holinesse w [...] had made this man to walke? Chap. 4.10. Be it knowne to you all, that by the name of Iesus Christ of Nazareth doth this man stand whole before you. Therefore, saith S. Paul, concluding this Doctrine so throughly handled, 1 Cor. 3.21. &c. Let no man glory in men, for all things are yours, whither Paul &c. all are yours, and ye are Christs, and Christ is Gods. It is the tidings we bring, that saues you, not our persons. Moses, that gaue the Law, could not frame his owne hea [...]t to the obedience of it. It lyes not in our power to beget faith in our owne soules. The heart of the King is in the hands of God, as are the waters in the South. The soules of all, Prince and people, Prophets and Nazarites, Preachers and hea­rers, learned and ignorant, are conuerted by God, by whom they were created. It was the voyce euen of a Prophet: Turne vs, oh Lord, and so shall we be turned.

This consideration may serue to humble our harts, Vse. whom God hath trusted with the dispensation of his Oracles. It is a sacrilegious sinne, for any spirituall Phisitian, to ascribe Gods doing to his owne saying; and to make H [...]s glory cleaue to earthen fingers. As Menecrates, a naturall one, wrote in a certaine Epistle to Philip of Macedon. Thou art King of Macedon, I of Phisicke. It lyes in thy power to take health and life from men, in mine to giue it. So monstrous was his pride, yet so applauded by the besotted Citizens, that he marched with a traine of Gods after him. One in the habite of Hercules, another of Mercurie, a third in the forme of Apollo: whilst himselfe, like Iupiter, walked with a purple robe, a Crowne of gold, and a Scepter; boast­ing, that by his Art, hee could breath life into men. Foolish clay! hee could not preserue himselfe from mouldring to dust. Ostentation in a spirituall Phisi­tian is worse, by how much our profession teacheth vs to be more humble. It is a high climbing pride in any [Page 318] Pharise, and iniurious to the Throne of God, to arro­gate to himselfe a conuerting power. As in the fable, the Flye sitting on the Coach-wheele at the games of Olympus, gaue out, that it was she, which made so great a dust. Or as that malecontent in a deepe melancho­ly, who hearing the wi [...]des blow furiously, thought it was onely his breath, which made all that blustring. It is God onely, that can turne the heart, and tune the tongue, heale the body, and helpe the soule. Let the Instruments haue iust respect, God alone the praise. Ecclus. 38.1. Honour the Phisitian with the honour due vnto him: for the Lord hath created him. And 1 Tim. 5.17. count the well-ruling Elders worthie of double honour. But let God be glorifi­ed, as the Author of all, aboue all, for all.

It hath pleased God to call his Ministers by this ti­tle, Phisitians: many duties hence accrew to our in­struction. I cannot, I neede not, dwell much on them. For euery one can lesson vs, that will not be lesson'd by vs. Not that wee refuse knowledge from any lips; since nothing can be said well, but by Gods spirit: who sometimes reproues a Ionas by a Marriner; a Peter by a silly Damosell, a Balaam by an Asse. But because they, whose lips God hath seasoned, sealed to preserue knowledge, are held contemptible; and their feete foule, that bring the fairest message. So the franticke Patient beates the Medicine about his eares that brings it. The Prophets would haue cured Ierusalem, behold Ierusalem killet [...] them. You kill vs still; though not in our na­turall, yet in our ciuill life, our reputation. Wee feele not your murtherings, but your murmurings. Ishmaels tongue made him a Persecutor, as well as Esau's hands. Onely our God comforts vs, as hee did Samuel: They haue not cast thee away, but they haue cast mee away, saith the Lord. A word or two therefore concerning their care of your cure.

[Page 319]1. The Phisitian must apply himselfe to the nature of his Patient: so the Minister to the disposition of his hearer: leading the gentle, and drawing the refracta­rie; winning some with loue, and pulling others out of the fire, Iude. 22.23. hauing compassion on some, and sauing others with feare. Medicamenti dosis pro coeli et soli natura mutanda. The prescription of the Medicine must be diuersified, according to the nature of the soile and the ayre. Hee shall neuer cure mens consciences, that lookes not to their affections; making a difference. Paul testifieth of himselfe. 1 Cor. 9.20.22. I became to the Iewes as a Iew, &c. to the weake, as weake; that I might saue the weake: I am made all things to all men, that by all meanes I might saue some. We must vary our speech to their weake vnderstandings, Iudgement to whom iudgement, mercie to whom mercie be­longs.

And you, Beloued, must also apply your selues to vs; not scorning your owne Preacher, and running with itching eares to others; delighting rather in the varie­tie of Teachers, then in the veritie of Doctrines. It fares with Ministers as with Fish, none so welcome, as the new come. S [...]t aside preiudice. The meanest Prea­cher, whom God hath sent you, can shew you that, which if you obediently follow, shall effectually saue your soul [...]s. The word is powerfull, what instrument so e [...]er brings it: and Gods strength is made manifest in our wea [...]nesse. Heare all, despise none. And as we are bound to Act. 20.28. [...]eede that Flo [...]ke, whereof the holy Ghost hath m [...]de v [...] ouer- [...]eers: so doe you content your selues with that Pastour, whom God hath se [...]t to feede you. Facti­ons haue thus beene [...]ndled, (and how hardly are they exti [...]guished?) whiles one is for Pa [...]l, another for Apol [...]os, a third for Ceph [...]s: or rather (for these pre­serued one A [...]alogie of truth in their Doctrine, and onely differed in plainenesse and eloquence of speech) [Page 320] when some are for Cephas, and others for Caiaphas; some for Apostles, and other for Apostates; some for sincere Preachers, others for Schismaticall Sectaries. Thus o [...]seruing rather the diuersitie of Instructours, then the vnitie of Truth ▪ there arise, in the end, as many mindes as men, as many Sects as Cities, as many Gos­pels as Gossips.

2. The Phisitian must not commit his Patients health to the Apothecarie. God hath trusted thee with his peoples welfare, whom he hath purchased with his owne blood; thou must not be at thy man, and im­pose all on him. It was the reason, that the Romanes Horse was so ill tended, himselfe so well. Ego curo me­ipsum, Statius verò equum. I looke to my selfe, but my man lookes to my Horse. The like reason, sometimes, makes fat Shepheards, and leane Flockes. God hath placed vs, as Mothers to G [...]l. 4.19. beare children vnto him: now as we must not be barren, and bring forth none; so we must not, when we haue them, put them forth to nurse. It is not more vnkinde in a naturall, then vn­naturall in a spirituall M [...]ther. There is a necessarie vse of the Apothecarie, s [...] of the Reader. Hee that digges the ground is not to be de [...]p [...]sed, though a more exquisite Gardiner drawes the knot. But it is dange­rous to trust all on him, and doe Gods businesse by an Attourney. God hath giuen thee the milke, that thou shouldest feede his Sheepe, and not put them ouer to an hireling: who suffers the Ioh. 10.12. Wol [...]e to enter, and teare the Lambs, neuer breaking his sleepe for the matter. Not but that preaching may yeeld to a more weightie dispensation. When the vaunts of some hereticall Go­liah shall draw vs forth to encounter him with our Pennes, against whom wee cannot draw the sword of our tonges: vvhen the greater businesse of Gods Church shall warrant our non-residence to the inferi­our: [Page 321] when one is called from being a Mariner, and running about, to the office of a Pilot, to sit still at the helme: then and vpon these grounds, wee may be tol­lerated, by another Phisitian to serue our Cures; (for so I finde our Cures. charges, not without allusion to this me­taphor, called:) a Phisitian, I say, that is a skilfull Di­uine; not an illiterate Apothecarie, an insufficient Rea­der. That meere reading of the Scriptures hath, and may saue soules, who euer doubted? But that Preach­ing with Reading is more effectuall, can it be denyed? Oh then▪ that any of the Sonnes of the Prophets, whom God hath blessed with knowledge of his heauenly Phi­sicke, should sit downe on the chaire of securitie, or shut themselues in the cels of obscuritie, or chamber themselues perpetually in a Colledge, or grase on the priuate commons of one mans beneuolence (as Micah had his Leuite to himselfe) whiles their gifts are not communicated to the Church of God.

Euery spirituall Phisitian must keepe his right vbi. It is well obserued by Aretius, Aret▪ in Math. 4.18. vpon the occasionall calling of Peter and Andrew, when they were fishing: that God is wont to blesse men especially, when they are busied in their proper element: working, as the Fa­ther charged his Sonne, in his Vineyard. Math. 21.28. Not in the wil­dernesse of the world, nor in the Labyrinth of Lusts, nor in the field of Couetousnesse, nor in the house of securitie, much lesse in the chamber of Wantonnes, or in the Tauerne of drunkennesse, or theater of lewdnes, but in Gods Vineyard, their general or particular calling. Our vocations must be kept and followed; not making our selues Magistrates in forraine common-wealths, Bi­shops in others diocesses, scalding our lips in our neigh­bours pottage. When those Shepheards heard the first glad tydings of Christ, they were Luke 2.8. attending their flockes by night in the field. Saul going honestly about his Fathers [Page 322] businesse, met with a Kingdome. And Dauid was at the folds, when Samuell came with the holy oyle. We say

Let none prescribe Phisick, but practitioners in that fa­cultie: none plead at the barre, but Lawyers Let the Shooe-maker looke to his boot, the Fisher to his boat, the Scholler to his booke. The Husbandman in foro, the Minister in choro,

He that would comprehend all things, apprehends no­thing. As hee that comes to a Corne-heape, the more hee opens his hand to take, the lesse hee graspeth, the lesse hee holdeth. Who would in omnibus aliquid, shall in toto nihil scire. When a man couets to be a Doctor in all Arts, hee lightly proues a dunce in many. Let the naturall Phisitian apply his ministring, the spirituall his Ministerie. August. Quid enim in Theatro renunciator turpium, &c. The idle sports of the Theater, the wicked crafts in the Market, the gallant braueries of the Court, must not hinder vs, either to say Seruice in the Temple, or to doe seruice for the Temple. Clericus in opido, piscis in ari­do, as I haue read. Rather, from the words of that Fa­ther, if it be Gods will that when Christ comes to iudge­ment, inveniat me vel precantem vel praedicantem, hee may finde me either praying, or preaching his holy word.

Well, wee haue euery one our owne cures; let vs attend them. Let vs not take and keepe liuings of an hundred, or two hundred pound a yeere, and al­low a poore Curate (to supply the voluntary negli­gence of our non-residence) eight, or (perhaps somewhat bountifully) ten pounds yeerely: scarce enough to maintaine his body, not a doyt for his study. He spoke [Page 323] sharply, (not vntruly) that called this vsurie, and ter­rible vsurie. Others take but tenn [...] in the hundred, these take a hundred for tenne. What say you to those, that vndertake two, three, or foure great Cures, and Phisicke them all by Atturneyes! These Phisitians loue not their Patients, nor Christ himselfe; as hee taught Peter: which S. Bernard thus comments on. Vnlesse thy conscience beare thee witnesse, Serm 76. in Can [...]. Nisi per­ [...]i [...]ente consci­entia, quò [...] me ames, et valdè ames, nequa­quàm suscipias curam han [...]. that thou louest me exceeding much, that is, plus quam tua, plus quàm tuos, plus quàm te, More then thy goods, more then thy friends, more then thy selfe, thou art not worthy to vndertake this Office. God hath made vs superintendents of our char­ges, and bound vs, (as Paul adiured Timothie, 2 Tim. 4.1.2. I charge thee before God, and the Lord Iesus Christ, who shall iudge the quicke and dead at his appearing) to preach the word, and b [...]e instant, &c. Many are content vvith presi­dence, not with residence. Bern. Ac si victuri essent sine cu­ra, cum peruenerint ad curam. As if they had forgotten all care, when they haue gotten a cure. This is not (dispensantis, sed dissipantis officium gerer [...]) to be a Ste­ward; but a loyterer in Gods family. The Phisitian sleepes in his Studie; the Apothecarie for want of iudgement takes a wrong Medicine, or no Medicine for the sicke. The Pastor is absent, the [...]ireling (very often) either preacheth idlely, or negligently, or not at all. And thus Gods people ar [...] not recouered.

3. Phisitians must not deale too much, with that they call blandum medicamentum: which Phisitians thus describe. Blandum dicitur, quod mediocritantum quanti­tate sumptum, al [...]um pigrè et benignè mouendo, pauca deijcit. Spirituall Phisitians must beware, how they giue these soothing and supple Medicines, which rather con­firme the humours, then disperse the tumours, or purge the crudities of sinnes in their Patients. Robustum cor­pus, multis obs [...]ruc [...]ionibus imp [...]ditum, blanda imbecilla (que) [Page 324] medicamenta spernatur. A soule setled, like Moab, on the Lees, or frozen in the dregges of inueterate and obsti­nate sinnes; is not stirred by faire and flattering Do­cuments. GOD complaines in this Chapter against those. Ver. 11. They haue healed the hurt of the daughter of my people slightly; saying, Peace, peace, when there is no peace. Such are described, Ezek 13.10. Ezek. 13. They haue seduced my people, saying, Peace, and there is no peace: and one built vp a wall, and loe, others dawbed it with vntemperd Morter. God giues a terrible and vniuersall threatning. ver. 15.16. Ver. 15. I will accomplish my wrath vpon the wall, and vpon them that haue dawbed it with vntemperd Morter: and will say vnto you. The wall is no more, neither they that dawbed it. He proceedes to command Ezekiel, Ver. 18. to prophecie against the women, that prophecie to Israel. Woe to the women, that sow pillowes to all arme-holes, &c. This is shamefull in a Preacher, to wink at Idolatrie in Bethel, because it is the Kings Chappell; and not to reproue the iniquitie of Gil­gal, the Countrey of oppression, because himselfe feeds at an oppresso [...]rs Table. Some are so weake, that (as Mulieres, quia molliores, et pueri, quia teneri, et ex longo morbo resurgentes, blandioribus egent medicinis) they can­not digest too strong a potion of reproofe. There­fore Kilius. slecte quod est rigidum, foue quod est frigidum, rege quod est deuium. Bend [...]he refractary, warme the cold, direct the wandring.

I haue read in a Phisitian, that among many so­phistications of this Balme, sometimes they faine it with water, and then it runnes aboue the water like oyle: sometimes with honey, which is thus perceiued. If you put a drop thereof into milke, it runneth to curdes! When Ministers shall adulterate Gods pure and sacred word, with the honey or oyle of their owne flatteries, and giue it to a sicke soule; it is so farre from nourishing, as the sincere milke of the Gospell should [Page 325] doe; that it curdleth in the stomach, and endangers the conscience worse. It is enough for Phisicke, if it be wholesome. Not pleasant tast, but secret vertue commends Medicines. The Doctrine, that is sweet to flesh and blood, hath iust cause of [...]spition. It is (with­out question) harsh to the appetite of either soule or body, that heales either. Not that wee should onely blow a Trumpet of Warre, against opposers; but some­times, yea often also, pipe Mercie and Gospell to those, that will daunce the Measures of obedience. We must preach as well libertie to Captiues, as captiuitie to Li­bertines: and build an Arke for those that desire salua­tion, as powre forth a Flood of curses against them that will perish, and open the dore to the penitent knock­ers, as keepe the gate with a flaming sword in our mouthes against the obstinate. If we harpe somewhat more on the sad string of Iudgement, know that it is, because your sinnes are rifer and riper then your obe­dient workes. We must free our soules, that we haue not administred soothing Sermons, least at once wee flatter and further you in your follies. You are apt enough to deriue authoritie for your sinnes, from our liues; and make our patternes, patrons of your lewd­nesse. As I wish that our life were not so bad, so with­all, that you would not out-goe, out-doe it, in euill. You goe dangerously farre, whiles you make our weak­nesse, a warrant to your presumption. But if you fa­sten so wickedly on our vices, you shall neuer finde countenance from our voyces. Wee condemne our owne ills, and you for aduenturing your soules to Sa­tan, on so silly aduantage. Stand forth, and testifie against vs: Did we euer spare your vsuries, depopula­tions, malice, fraudes, ebrietie, pride, swearing, con­tempt of holy things and duties? Could any Pharise euer tye our tongues with the strings of Iudas purse; [Page 326] and charme our conniuence or silence with giftes? Wretched men, if there be any such, guilty of so pal­pable adulation; qui purpuram, magis quàm deum colunt. Call them your owne common slaues, not Gods ser­uants; that to gaine your least fauours, are fauourable to your greatest sinnes; and whilst they winne your credites, loose your soules.

We must follow our Master, who gaue vs a Com­mission, and giues vs direction to performe it. Hee came, once with Luk 24.36. pax vobis, peace be vnto you: at ano­ther time with vae vobis, Matth. 23 13. woe be vnto you. We must be like him, (who was that good Samaritane) putting in­to your wounds, as well the searching wine of repre­hension to eate out the dead flesh, as the oyle of conso­lation, to cheare your spirits. Sometimes with Iere­mies Ier. 23.29. Hammer, bruising your strength of wickednesse; though here with Ieremies Balme, binding vp your bro­ken hearts.

And for you, my Brethren, know that the things which cure you, doe not euermore please you. Loue not your palates aboue your soules. Thou lyest sicke of a bodily disease, and callest on the Phisitian, not for well relished, but healthfull Potions: thou recei­uest them spight of thy abhorring stomach, and being cured, both thankest and rewardest him. Thy soule is sicke: God thy b [...]st Phisitian (vnsent to) sends thee Phisicke, perhaps the bitter Pils of affliction, or sharpe prescripts of repentance by his word: tho [...] loathest the sauour, and wilt rather hazard thy soule, then offend thy flesh; and when thou shouldest thanke, grumblest at the Phisitian. So farre inferiour is our loue of the soule, to that of our bodie; that [...]or the one, wee had rather vndergoe any paynes then death; for the o­ther, wee rather chuse a wilfull sicknesse, then a harsh remedie.

[Page 327]Giue then your Physitian leaue to fit and apply his medicines: and doe not you teach him to teach you. Leaue your olde adiuration to your too obsequious Chaplens (if there be any such yet remayning) Loqui­mini placentia. Esa. 30.10.11. Prophecie not vnto vs right things: speake vnto vs smooth things, prophecie deceits. Get you out of the way, &c. Threaten your Priests no longer with suits and quereles, and expulsions, from their poore Vine­yards, which you haue erst robbed, because they bring you sowre grapes, sharpe wine of reproofes. Doe not colour all your malice against them, with the imputa­tion of ill life to them, when you are, indeede, onely fretted with their iust reprehension of your impieties. Barre not the freedome of their tongues, by tying them to conditions, this you shall say, and this not say, on paine of my displeasure. (You may preach against sinnes, but not meddle with the Pope; or you may in­ueigh against Rome & Idolatrie, so you touch not at my Herodias; or you may taxe Lust, so you let mee alone for Nabaoths Vineyard.) As if the Gospell might bee preached with your limitations: and forsaking the ho­ly Ghost, wee must come to fetch direction from your lippes. Ionas spared not Great Niniueh, nor the great King of Great Niniueh: why should we spare your sinnes, that would saue your soules! You will loue vs the bet­ter, when you once loue your selues better. If any gaine were more valuable, then that of godlines: or any means more auailable, then spirituall Physicke, to your saluations, we would hearken to it and you. He that is wisest, hath taught vs it, we are rebels, if we not obey it. Your exulcerated sores cannot bee healed with incarna­tiue salues.

4. Spirituall Phisitians (no lesse then the Secretaries of Nature) must haue knowledge and Art. Empirickes endanger not more bodies, then ideotish Priests soules. [Page 328] He that cannot powre healthfull moisture, and iuyce of life into the gasping spirit; and fill the veines, that affliction hath emptied; deserues not the name of a spirituall Phisitian. Arts haue their vse; and humane learning is not to be despised, so long as (like an obedi­ent Hagar) she serues Sara with necessary helpe. Onely let the Booke of God stand highest in our estimation, as it is in Gods eleuation, and let all the sheaues doe homage to it. But Empirickes cannot brooke Crate­rus, saith the Prouerbe: sottish Enthusiastes condemne all learning, all premeditation. This is to tye the holy Ghost to a Pen and Inkhorne, &c. They must runne away with their Sermons, as Horses with an emptie Cart. But now, he that wil flie into Gods mysteries with such sicke feathers, shall be found to flagge low with a broken pineon: or soaring too high, without sober direction, endanger himselfe. Barbarisme is grosse in an Orator, Ignorance in a Phisitian, Dulnesse in an Aduocate, rudenesse in a Minister. Christ chose Fisher­men, but made them Fishers of men; gaue them a Cal­ling, and vertues for it. Shall therefore any phantasti­call spirit thinke, that Christs singular action is our ge­nerall patterne? As if men were, the more faul [...]ie, the more fit; the more silly, the more sufficient. Christ so furnished [...]is with knowledge and language, that the peo­ple Act. 2.6. wondred at their wisedome, and 4.13. knew, or rather acknowledged, that they had beene with Iesus.

It is said of Emperickes, that they haue but one me­dicine for all diseases: if that cure not, they know not how to doe it: but the Scribe instructed for Heauen, and instructing for Heauen, drawes out of his treasure both old and new, which he hath carefully laid vp by his for­mer studie: high points for forward Schollers, ea­sier [...]essons for those in a lower forme. To children milke; such things as may nourish, not oppresse: apta­non [Page 329] alta: to the profound, Bern. as Demosthenes said he desi­red to speake, non modo scripta, sed etiam sculpta, matters of weight and diligence. The truth is, that wee must preach Christ, not our selues: and regard the peoples benefit, more then our owne credite: being content to loose our selues, to winne others to God. And to this purpose is required learning: as a Phisitian is not lesse knowing, because hee giues an easie and common re­ceite to a certaine Patient; but rather out of his iudge­ment findes that fittest for him. It is no small learning to illustrate obscurities, to cleare the subtilties of the Schoole, to open Gods mysteries to simple vnderstand­ings, to build vp the weake, and pull downe the confi­dent in their owne strengths. This shall discharge a man from the imputation of illiterature, as well as to preach Riddles and Paradoxes, which the people may admire, not admit; and make that friuolous vse of all, this was a deepe Sermon. Learning is requisite, or thou art but an Empericke. How many Paracelsian Mounte­bankes haue beene the worst diseases to the Common-wealth they liue in; whiles they purge away the good humours, and leaue the bad behinde them? Your Po­pish Teachers were such ill Purgers, drayning out the good blood of Religion from the vaynes of the Lan [...], and powring in feculent corruptions, ridiculous fop­peries, Magicall poysons in stead thereof: giuing a Masse for a Communion, an Image for the Bible, Stage-apishnesse for a sober Sermon: allowing either no Scripture, or new Scripture; so suppressing the words, and stifling the sense, that hiding away the gold, they throw their people the bagge.

5. Good Phisitians must not ayme more at their owne wealth, then their Patients health. Indeede the spirituall Labourer is worthie of his hire; but if he labour for hire onely, he may make himselfe merrie with his [Page 330] reward on earth, Heauen hath none for him. That good is well done, that is done of conscience. The Pastor feedes Christs Sheepe for his owne gaine: the Sheepe are fed; Christ giues him no thankes for his labour. Peter made three manner of Fishings: hee caught Fish for money, Fish with money, Fish without money. The first was his temporall trade, the second a miraculous and singular action, the last his spirituall function. Some are of all these sorts: the worst now is, 2 Cor. 12.14. to [...]ish for the twentie pence. Pi [...]cantur vt adipiscantur, non homines, sed hominum. They labour hard to take, not men, Simonem R [...]mae nemo fuisse ne­gat. Ow. Epigr. but mens. Peters Successours called ( Simons Successours not doubted) haue so fished this many a hundred yeere, not with the Draw-net of the Gospell, but with the Purse-net of Auarice. There are too ma­ny such S [...]luer-fishers, that angle onely for the tri­butarie Fish: too many of those Phisitians, that set vp their bills, and offer their seruice and cure, not vvhere the people are sickest, but vvhere they are most liberall. Some will not practise, except they haue three or foure Parishes vnder their Cure at once: these are Phisitians, not for Church, but Steeples. Some are vvandering Empirickes, that vvhen they come to minister, spend all the time in a cracking ostentation of their Cures, or demonstration of their skill in Pictures and Tables, neuer approuing it to their credulous Patients: These are bragging Phisi­tians.

Some minister onely opium to their people, and so lull them in their sicke securitie: these are dull Phisiti­ans. Some minister Medicines, not to ease their sto­machs of the burden of their sinnes, but to put light­nesse into their braines, sca [...]ing Religion out of the wits: these are Schismaticall Phisitians. Some minister Antichristian poysons, to breede the plague of Idolatrie [Page 331] among the people: these are Seminarie Phisitians. Others of this Sect, (liuing from vs by a Sea-diuision, yet) send ouer venomous prescripts, binding Princes Subiects to Treasons and Homicides: these are deuil­lish Phisitians. Some will sell their knowledge for a meales meate: these are Table- Phisitians. Some mini­ster in this place, in that place, in euery place, in no place: these are vbiquitary Phisitians. Some minister nothing, but what they gleane from others prescripts, wanting skill to apply it: these are like Phisitians, but are none. Some ring the Changes of opinions, and runne a serpentine course, abiuring now, what yester­day they embraced and warranted, winding from er­rour to errour, as Dolphins in the water; turning like Fanes on the house-top, with euery new blast of Do­ctrine; Reedes shaken with euery Gust, (contrarie to that testimonie of Iohn Baptist) these are gadding, mad­ding Phisitians. Some will minister nothing, but what comes next into their heads and hands: these are En­thusiasticall Phisitians. Some againe, I will not say ma­ny, practise onely for commoditie, and to purge others wealth into their owne Purses: these are mercenarie Phisitians.

Auarice, saith a graue Diuine, is a sinne in any man, Heresie in a Clergie-man. The Papists haue an Order, that professe wilfull pouertie: but some of them pro­fesse it so long, till they sweepe all the riches of the Land into their owne Lappes. The Purse is still the White they leuell at; as I haue read them described: the Capuchines shooting from the Purse, the Franciscanes ayming wide of it, the Iesuites hitting it patte in the midst. So with long, or (at least) tedious Prayers, as the Pharises, they pray vpon the poore, and deuoure their houses. Spirituall Phisitians should abhorre such couetous desires. Sunt qui scire volunt, Bern in Cant. vt scientiam suam [Page 332] vendant, [...]t turpis quaestus est. They that get knowledge to sell it, make a wretched gaine. Non vitae docent, sed crumenae. Seneca affirmes, that the Common-wealth hath no worse men, S [...]n lib. 19. Ep. 1 [...] quam qui Philosophi [...]m, v [...]l vt [...]li­quod artificium vaenale, didicerunt. Miserable men, that looke to their owne good, more then the Churches; seruing God in their parts, themselues in their hearts; working, like those builders about the Arke, rather for present gaine, then future safetie. But as they desire ra­ther nostra quam nos, so they preserue rather sua quàm se: winning, like Demas, the world, and loosing, like Iud [...]s, their soules. I haue read in the Fable, of a Widdow, that being thicke-sighted, sent to a certaine Phisitian to cure her: he promiseth it to her, and shee to him a summe of money for satisfaction. The Phisitian comes, and applies Medicines, which being bound ouer her eyes, still as he departs, he carries away with him some of her best goods: so continuing her paines and his labour, till hee had robbed the house of her best sub­stance. At last he demanded of her, being now cured, his couenanted pay. Shee looking about her house, and missing her goods, told him that hee had not cu­red her: for whereas be [...]ore shee could see some furni­ture in her house, now shee could perceiue none: shee was erst thicke-sighted, but now poore-blinde. You can apply it without helpe. Well, those spirituall Phisi­tians are onely good, that propound to themselues no gaine, but to heale the broken, recouer the lost, and bring home the wandring Lambs to the Sheepe-folds of peace; ieoparding a ioynt to saue a sicke consci­ence; with Moses and Paul, not respecting the losse of themselues, whiles they may replenish the Kingdome of Christ.

These are the Phisitians. It remaines, that I should shew who are the Sicke; for whose cause God hath pre­pared [Page 333] Balme, and inspired Physitians with skill to mini­ster it. But the time runnes away so fast, and you are as hasty to bee gone as it; and this subiect is fitter for a whole Sermon, then a conclusion: and lastly, I haue euermore declined your molestation by prolixitie; therefore I reserue it to another opportunitie. If you shall iudge this that hath beene spoken, worthy your meditation, (laying it affectionately to your hearts, and producing it effectually in your liues) that God, who gaue me power to begin this worke, will also assist me to finish it: without whom, neither my tongue can vtter, nor your eare receiue any sauing benefite of in­struction. A word or two, for exhortation, and then I will leaue in your bosomes, and your selues in the bosome of God. First for vs, the Physitians, then for you, the Patients, onely so farre as may concerne you in the former point. For vs.

1. We must administer the meanes of your redresse, which our God hath taught vs: doing it in dilectione, in delectatione, with loue, with alacritie. Though it be true, that the thing which perisheth shall perish, and they which are ordayned to Ioh. 17.12. perdition, cannot by vs bee re­scued out of the Wolues iawes. Yet spirituall Physiti­ons must not deny their helpe, lest dum alios perdant, ipsi percant, whiles their silence damnifieth others, it also damneth themselues. Ezek. 3.17. When I say vnto the wicked, saith the Lord, Thou shalt surely dye, and thou giuest him not war­ning to saue his life; the same wicked man shall dye in his ini­quitie, but his bloud will I require at thine hand. The Phy­sitian knowes, that if the time of his patients life be now determined by God, no art can preserue his taper from going out: yet because hee knowes not Gods hidden purpose, he with-holds not his endeuour. To censure who shall be saued, who damned, is not ( Aug. iudicium lu­ti, sed figuli) the iudgement of the clay, but of the Pot­ter: [Page 334] Rom. 9.21. Who onely hath power, of the same lumpe, to make one vessell to honour, another to dishonour. We know not this, therefore wee cease not to beseech your reconciliation. Nay we are 2. Cor. 5.20. Ambassadors for Christ, as though God doth beseech you by vs, and wee pray you in Christs stead, be yee re­conciled to God. Thus hauing applyed our Physicke, we leaue the successe to God, who alone can make his word the sauour of death, or of life, preseruing or condemning, destructiue to your sinnes or your selues, as his good pleasure willes it.

2. The Physitian that liues among many Patients, if he would haue them tenderly and carefully preserue their healths, must himselfe keepe a good dye among them. It is a strong argument to perswade the good­nesse of that he administers. The Clergy mans strict dyet of abstinence from enormities, of fasting and prayer against the surfets of sinne, of repentance for er [...]ours, is a powerfull inclination to his people, to doe the like. Aug. de doctr. Chann [...]. Praua vita est quaedam machi­na ad subruen­dum moenia, &c. Habet, quantacum (que) granditate dictioni [...], mai [...] pon­dus vita dicentis. The preaching of life is made more forcible by the good life of the preacher. An euill conuersation is an euill engine to ouerthrow the walls of edification. Citharisante Abbate, tripudi [...]nt Mona­chi. When the Abbot giues the musicke of a good ex­ample, the Monkes daunce after him; as was their pro­uerbe: Plenè dixit, qui benè vixit. He hath spoken ful­ly, that hath liued fairely. There are foure sorts of these Physitians.

1. That neither prescribe well to others, nor liue well themselues: these are not Phisitians indeede, but Italian Quacksaluers, that hauing drunk poyson them­selues, minister it to the people; and so destroy the soules, that God hath bought with his bloud. Wret­ched Priests, that are indeed the worst diseases; allow­ing in precept, and approuing in practise the ryot of [Page 335] drunkennesse, or the heate of lustfulnesse, or the base­nesse of couetice, or the phrensie of contention. These, instead of building vp Christs Church, pull it downe with both hands: not lux, but tenebrae mundi: not the light, as Ministers should bee, but the darknesse of the world, as the sonnes of Belial are. A foolish Shepheard is Gods punishment to the flocke. Zach. 11 16. Loe, I will raise vp a Shepheard, which shall not visite those that bee cut off, nor seeke the young one, nor heale that which is broken; but hee shall eate the flesh of the fatte, and teare their clawes in pieces.

2. That prescribe well in the Pulpit, but liue disor­derly out of it; so making their patients beleeue, that there is no necessitie of so strict a dyet, as they are en­ioyned; for then sure the Physitian himselfe would keepe it: since it cannot be, but he loues his owne life, and holds his soule as deare to himselfe, as ours are to vs. Thus like a young scribbler, what hee writes fayre with his hand, his sleeue comes after, and blottes it. This Priest builds vp Gods Tabernacle with one hand, and puls it downe with the other. Though this Phy­sitian can make very good billes, preach good directi­ons, yet (as sick as he is) he takes none of them himselfe.

3. That prescribes very ill, preacheth seditiously and lewdly, yet liues without any notorious crime, or scandalous imputation. This is an hypocriticall tricke of hereticall Physitians. Math. 7.15. Beware of fals [...] Prophets, that comes to you in sheepes clothing, but inwardly are rauening wolues. Thus the Popish Fryers, like the false visionists in Zacharies Prophecie, will Zach. 13.4. will weare a rough garment to deceiue withall. Their austeritie shall be stricter then Iohn Baptists, but not with intent to bring one soule to Christ. This cautelous demurenesse in them so bewit­cheth their Patients, that they receiue whatsoeuer these administer, though it poysons them. Thus co­uered [Page 336] ouer with the mantle of sobrietie and zeale, as a crafty Apothecary vents his drugges, so they their dregges, without suspition. To keepe the metaphore; as an naturall Physitian, out of honest pollicie, couers the bitter pill with gold, or delayes the distastfull poti­on with sugar, which the abhorring stomach would not else take. So this mystical one (for he is a seruant to the mysterie of iniquitie) so amazeth the people with a faire shew of outward sanctimony; that whiles they gaze at his good parts with admiration, they swal­low the venime of his doctrine without suspition.

4. That teacheth well, and liueth well: prescribeth a good dyet of obedience, and keepes it when he is well; or a good medicine of repentance, and takes it when hee is sicke: thus both by preaching and prac­tise recouering the health of Israel. Wee require in a good garment, that the cloth bee good, and the shape fitting. If we preach well, and liue ill, our cloth is good, but not our fashion. If we liue well and preach ill, our fashion is good, but our cloth is not. If we both preach well, and liue well, our garment is good: let euery spirituall Physitian weaue it, and weare it. This for our selues. For you, I will contract all into these three v­ses; which necessarily arise from the present or prece­dent consideration.

1. Despise not your Physitians. You forbeare indeed, (as the Pagans at first, and the Papists since) to kill, burne, torture vs: (whether it bee your good will, or the law, you liue vnder, that preuailes with you, God knowes:) yet you proceed to persecute vs with your tongues, as Ismael smote Isaac; to martyr vs with your scornes in our ciuell life, our good names. In discoun­tenancing our Sermons, discouraging our zeales, dis­crediting our liues, you raise ciuill (or rather vnciuill) persecutions against vs. By these you exercise our pa­patience, [Page 321] which yet we can beare, whiles the blow giuen vs, by a manifest rebound, doeth not strike our God. But per nostra latera petitur Ecclesia, impetitur Christus: when as through our sides you wound the Church, nay Christ himselfe, it is stupiditie in vs to be silent. Christ, when the glory of his Father was interessed, and cal­led into question by their calumniations, tooke on him a iust apologie. Ioh. 8.49. I haue not a Diuell, but I honour my Fa­ther. 18.23. If I haue spoken euill, beare witnesse of the euill: but if well, why smitest thou me?

Wee haue comfort enough, that wee can suffer this martyrdome for Christ his sake, being blessed by the peace of our times from a worse. The Courtier cares not so much for the estimation of his fellowes, so his Prince approues and loues him. Let God bee pleased with our innocencie, and your base aspersions of scan­dalls against vs, shall not much mooue our mindes. The 2. Cor. 6.4. Ministers of God must approue themselues in much patience, in afflictions, &c. Our warre is ferendo, non fe­riendo. The Miter is for Aaron, not the smiter. Wee must encounter with 1. Cor. 15.31 Beasts in the shape of men, with Math. 7.15. Wolues in the coates of sheepe, with Diuels in the ha­bite of Angels, with 2. Thess. 3.2. vnreasonable and wicked men: there­fore Hebr. 10.36. we haue need of patience. Indignities, that touch our priuate persons, may bee dissembled, or returned with Isaaks apologie of patience, of silence. As Augu­stine answered Petilian: Possumus esse in his pariter copiosi, nolumus esse pariter vani. You doe in euent not so much wrong vs, as your selues. You foame out your owne shame; and bewray your wretched, I had almost sayd reprobate, malice: for such are set downe in the Psal. 1.1. seat of the scornfull, which the Prophet makes a low steppe to damnation. God shall 2.4. laugh you to scorne, for laugh­ing his to scorne: and at last despise you, that haue de­spised him in vs. In expuentis recidit faciem, quod in coelum [Page 338] puit. That which a man spittes against heauen, shall fall backe on his owne face. Your indignities done to your spirituall Physitions, shall not sleepe in the dust with your ashes, but stand vp against your soules in iudgement.

2. If your Physitian be worthy blame, yet sport not, with cursed Cham, at your Fathers nakednesse. Our life, our life is the derision that stickes in your iawes, till you spette it out against vs. I would to God, our liues were no lesse pure, then are (euen these our ene­mies being Iudges) our doctrines. Be it freely acknow­ledged, that in some it is a fault. Our life should be the Counterpaine of our doctrine. Wee are Vines, and should, like that in Iudg. 9.13. Iothams Parable, cheare both God and man. The Player, that misacts an inferiour and vnnoted part, carryes it away without censure; but if he shall pla [...] some Emperour, or part of obseruation vnworthily, the spectators are ready to hisse him off. The Minister represents (you say) no meane person, that might giue toleration to his absurdities; but the Prince of heauen; and therefore should be holy, as his heauenly Father is. Be it confessed; and woe is vs, we cannot helpe it. But you should put difference betwixt habituall vices, nourished by custome, prosecuted by violence, and infirme or inuoluntary offences.

The truth is also, that you, who will not haue eares to heare Gods word, will yet haue eyes to obserue our wayes. How many of you haue surdas aures, oculos emis­sitios, Adders eares, but Eagles eyes; together with criti­call tongues, and hypocriticall lookes! You should (and will not) know, that our words, not our workes bring you to heauen. Examples are good furtherances, but ex praeceptis viuitur; we must liue by precepts. If you haue a Christian desire of our reformation, cease your obstreperous clamours, and divulging slanders, the [Page 339] infectious breathings of your corruption and malice; and reproue vs with the spirit of meekenesse, to our fore­heads. If wee neither cleare our selues from imputed guiltinesse, nor amend the iustly reproued faults, nor kindely embrace your louing admonitions, proceede with your impartiall censures. But still know, that we are nothing in our selues; though we be called lux mun­di, the light of the world, yet solummodo lex est lux, Gods word is the light, that must conduct your beleeuing and obeying soules to the land of Promise. Did we liue like Angels, and yet had our lips sealed vp from teaching you, you might still remaine in your sinnes. For it is not an ignorant imitation of goodnesse, but a sound faith in Christ (neuer destitute of knowledge and obe­dience) that must saue you in the day of the Lord Iesus.

3. Lastly, let this teach you, to get your selues fa­miliar acquaintance with the Scriptures: that if you be put to it, in the absence of your Phisitian, you may yet helpe your selues. We store our memories, and (per­haps not trusting them) our Bookes, with diuers re­ceites for ordinarie diseases. Whom almost shall you meete, (whiles you complaine of an Ague, of the Tooth-ach, of a Sore) but he will tell you a Salue or a Medicine for it? Alas, are our soules lesse precious, or their wounds, griefes, sicknesses easilier cured, that wee keepe the Clossets of our consciences emptie of Medicines for them? The Iewes were commaunded to write the Lawes of God on their walls, &c. God Heb. 8.10.writes them on the Christians hearts. So Dauid found it. Thy Law is within my heart. This is true acquaintance with it. It is our Masters charge, if at least we are his ser­uants. Ioh. 5.39. Search the Scriptures, for in them is eternall life. We plead, that our faith is our euidence for Heauen: it is a poore euidence, that wants the seale of the Scrip­tures.

[Page 340]It was the weapon, that the Sonne of God himselfe vsed, to beate backe the assaults of the Deuill. Many ignorant persons defie the Deuill: They will shield them­selues from Satan, as well as the best that teach them: the foule [...]iend shall haue no power ouer them: yet continue an obstinate course of life. As if the Deuill were a Babe, to be out-faced with a word of defiance. It is a lamen­table way, to braue a Lyon, and yet come within his clutches. Hee will beare with thy hote words, so hee may get thy colde soule. The weapon, that must in­counter and conquer him, is the sword of the spirit, the word of God. No houre is free from his temptations, that wee had neede to lodge with Gods Booke in our bosomes. 1. Who knowes, where he shall receiue his next wound, or of what nature the sicknesse of his soule shall be? 2. The Minister cannot be present with euery one, and at euery time. 3. Satan is neuer idle; it is the trade of his delight to spill soules. Lay all these together, and then (in the feare of God) iudge, whi­ther you can be safe, whiles you are ignorant of the Scriptures. This is the Garden of Eden, whence runne those foure Riuers, of Wisedome to direct vs, of oyle to soften vs, of comforts to refresh vs, of promises to con­firme vs.

As lightly as you regard the word, and as slightly as you learne it, you shall one day finde more comfort in it, then in all the world. Lye you on your Death-beds, grone you with the pangs of nature-oppressing Death, or labour you with the throbs of an anguished con­science, when neither naturall nor spirituall Phisitian stands by you, to giue you succour; then, oh then, one dramme of your old store, taken from the treasurie of the Scriptures, shal be vnto you of inestimable comfort. Then well-fare a Medicine at a pinch, a drop of this Balme ready for a sodaine wound, which your memory [Page 341] shall reach forth, and your faith apply to your diseased soules, afflicted hearts. Thinke seriously of this, and recall Gods Booke from banishment, and the Land of forgetfulnesse, whither your securitie hath sent it. Shake off the dust of neglect from the couer, and weare out the leaues with turning: continually imploring the assistance of Gods spirit, that you may read with vnderstanding, vnderstand with memorie, and re­member with comfort: that your Soules Closset may neuer be vnstored of those heauenly rec [...]ites, vvhich may ease your griefes, cure your wounds, expell your sicknesses, preserue your healths, and keepe you safe to the comming of Iesus Christ. Trust not all on your Ministers, no nor on your selues, but trust on the mer­cies of God, and the merites of our blessed Sauiour. Nothing now remaines, but to shew you, in what need you stand of this Phisicke, by reason of your ill he [...]lths, and the infected ayre of this world you breath in. Meane time preserue you these instructions, and God preserue you with his mercies. For which let vs pray, &c.