The deuills banket described in foure sermons [brace], 1. The banket propounded, begunne, 2. The second seruice, 3. The breaking vp of the feast, 4. The shot or reckoning, [and] The sinners passing-bell, together with Phisicke from heauen / published by Thomas Adams ...

THE Deuills Banket .

Described in foure Sermons . 1. The Banket propounded ; begunne . 2. The second Seruice . 3. The breaking vp of the Feast . 4. The Shot or Reckoning . The Sinners Passing-Bell . Together with Phisicke from Heauen .

Published by THOMAS ADAMS , Preacher of Gods Word at Willington in Bedfordshire .

AMOS Chap. 6. Verse 7.

Therefore now shall they goe captiue , with the first that goe captiue , and the Banket of them that stretched themselues , shall be remoued .

Chap. 8.10 .

I will turne your Feasts into mourning , and all your Songs into Lamentation : and I will bring sackcloth vpon all loynes , and baldnes vpon euery head : and I will make it as the mourning of an onely Sonne , and the end thereof as a bitter day .

AMBROS. de Poenit. Pascitur libido conuiuijs , nutritur delicijs , vino accenditur , ebrietate slammatur .

LONDON : Printed by Thomas Snodham for Ralph Mab , and are to be sold in Paules Churchyard , at the signe of the Grayhound . 1614.

TO THE VERIE WORTHIE AND VERTVOVS GENTLEMAN , Sir George Fitz-Ieoffery Knight , one of his Maiesties Iustices of the Peace and Quorum , in the Countie of Bedford ; sauing health . Right Worshipfull :

THis Sermon , though it be borne last , was not so conceiued . But as it came to passe in Tamars trauell of her Twinnes ; though Zarah put forth his hand first , and had a scarlet threed tyed to it , the distinguishing marke of primogeniture , yet his brother Pharez was borne before him . I intended this Subiect to a worthie Audience , fastning my meditations on it : but soone finding , that I had grasped more sands , then I could force through the Glasse in two houres , and loath to iniure my proposed methode ; I let it sleepe , till fitter opportunitie might waken it . Now behold , without the common plea of this writing age , the importunate request of friends , I willingly aduenture it to the light . And since your fauour to my weake ( or rather no ) deserts , hath beene euer full of reall encouragements : since your affection to literature , ( and the best of learning the Gospell ) hath eue● vouchsafed a friendly countenance to your neighbour-Ministers : I could not make my selfe so liable to the censure of ingratitude , as not to intrea● your Name for Patronage . Which , though it deserues better acknowledgement , and findes it from more worthie voices ; yet I , that yeeld to all in learning , would yeeld to none in loue , and seruice to you . The cause in question requires a worthy defender : not for the owne weakenesse , but for the multitude and strength of oppositions . Men brooke worse , to haue their sinnes ransacked , then their inveterate wounds and vlcers searched . Qui vinum venenum vocant , they that call drunkennesse poysoning , speake harsh to their eares , that ( quasi deum colunt ) embrace and worship it as a God . You are one of that surrogation , into whose hands God hath trusted his sword of Iustice . Draw it in his defence against the enemies of his Grace and Gospell . You sit at the common sterne , and therefore are not so much your owne , as your Countries . O●r derided , reiected Preaching , appeales to your aydes . Helpe vs with your hands , we will helpe you with our Prayers . With wisedome and courage rule the wilde dayes you liue in . Proceede , ( worthy Sir ) as you haue conformed your selfe , to reforme others . Reach forth your hand to your confined limits ; ouer-turne the Table , spoile the Banket , chastice the Guests at this riotous Feast . You see , how iustly , this poore , weake , course-wouen labour desires the glosse of your Patronage to be set on it . I cannot either distrust your acceptance , knowing the generousnesse of your disposition ; nor neede I so much to intreat your priuate vse , ( who are stored with better instructions ; ) as your commending it to the world . If any good may , hereby , be encouraged , any euill weakened , my reward is full . The discourse is sexduple ; whereof the first fruits are yours : whose my selfe am , that desire still to continue

Yours Worships in my best seruices , THO. ADAMS .

Ad vel in Lectorem .

REligious Reader , ( for I thinke , few of the profane rabble read any Sermons ) let me intreat thee for this , that ( cum lectoris nomen feras , ne lictoris officium geras ) thou wouldst accept it , not except against it ; and being but a Reader , not vsurpe the office of a Censurer . The maine intents of all Preachers , and the contents of all Sermons , ayme to beat downe sinne , and to conuert sinners . Which the most absolute and vn-●rring Scriptures haue shadowed vnder diuers metaphores ; comparing them to beasts , to blots , to sicknesses , to sterrillities , to pollutions , to leauenings , to whoredomes , to Deuils In all which ( and many other such figuratiue speeches ) I thin●e it lawfull , nay necessary for vs , Gods Ministers , to explane the Metaphore ; and ( still within bounds of the simillitude ) to shew the fit accordance and respondencie of the thing meant , to the thing mentioned . Indeede , to stretch the Text against the owne wil● , is to martir it : and to make euery metaphore runne vpon foure fe●t , is often violabile sacris . B●t so long as we keepe the Analogie of faith , and the sen●e of the present Theame , it is a fault , to finde fault with vs . Indeed Rhe●oricall flourishes without solid matter , is like an Egiptian bond-woman in a Queenes robes ; or the Courtiers Chamber , which is often a rotten roome , curiously hanged . Gods word is full of darke speec●es , darke not in themselues , but to our thicke-sighted vnderstandings : therefore his propositions , require expositions . Not that we should turne plaine Morals into Allegories , but Allegories into plaine Morals . The former was Origens fault , of whom it is said , ( I speake not to vncouer that Fathers nakednesse ; but to shew that all men may erre , and therefore truth of loue must not preiudice loue of truth ) that wherein hee should not allegorize , he did ; and wherein he should haue allegoriz'd , to his woe , he did not . I haue presumed , not without warrant of the best Expositors , to manifest the manifold temptations of Satan , vnder the Harlots inueigling her Customers . 1. As Wisedome ver. 3. sends forth her Maydens , her Ministers , to inuite guests to her Feast of Grace . So Vice sends forth her temptations ; nay , she sits at the dore her selfe , ver. 14. and courts the passengers . 2. If Wisdome call the Ignorant . ver. 4. Who so is simple , let him turne in hither , as for him that wanteth vnderstanding , she saith , &c. Vice , which is the true Folly , is her Zani , and takes the words out of her mouth . ver. 16. Who so is simple , let him turne in hither , and as for , &c. 3. If Wisedome promiseth Bread and Wine , ver. 5. Come eate of my bread , and drinke of the wine , which I haue mingled . Sinne will promise no lesse to her guests . ver. 17. Stollen waters are sweet , and bread eaten in secret is pleasant . Here is then a plaine opposition of Grace and Sinne , Wisedome and Folly , Chastitie and vncleanenesse , Christ and the Deuill . Hee is mistaken then , that shall iudge mee mistaken in this Allegorie . I stand not so much on the sound , as the sense ; not so much on the literall , as spirituall meaning . In the former I haue instanced , insisted on the latter . It should be tedious , to giue account for euery circumstance . The learned and good man will iudge faucurably . To the rest . Si quid tu recti●s istis Pro●ir us imperti , si non , his vtere mecum . I passe by ●he triutall obiections against Sermons in print : as the deadnesse of the letter , the multitude of Bookes p●essing to the P●esse , &c. As if the eye could giue no help to the soule : as if the queasie stomach could not forbeare surfetting : as if some mens sullennesse , and crying push at Sermons , should be preiudiciall to ot●ers benefit : as if the Prophets had not added line to line , as well as precept vpon precept . I heare of some ●dle Drones , humming out their dry derisions , that wee will be men in print , slighting the matter for the Authors sake . But because their inuectiues are as impotent , as themselues are impudent , I will answere no further , then haec culpas , sed tu non meliora facis . Or to borrow the words of the Epigrammatist . Cum tua non edas , carpis mea carmina Leli : Carpere vel noli nost●a , v●l ed●tua . Sloth sits and censures , what th' industrious teach . Foxes dispraise the Grapes , they cannot reach . One caueat , good Reader , and then God speed thee . Let me intr●● t●ee , not to giue my Booke the chopping censure . A word old enough , yet would haue a Comment. Do not open it at a ventures , & by reading the broken pieces of two or three lines , iudge it . But read it through , and then I beg no pardon , if thou ●islikest it . Farewell .

Thine THO. ADAMS .

THE DIVELS BANKET . The first Sermon . PROVERB . 9.17.18 .

Stollen waters are sweet , and the bread of Secrecies is pleasant : but he knoweth not that the dead are there , and that her guests are in the depth of Hell .

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 ) 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 a a H●br. 11.25 . delightfulnesse , or if you will , the b b 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 , c c 2 Tim. 3.16 . Scripture is giuen by inspiratio● from God , profitable , &c. the former is the d d 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 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 f f 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 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 g g 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 h h 1 King . 10.18 Throne of Iuorie , ouerlaid with gold : such a Throne , as no i i 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 k k 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 l l Ez●k. 2.9 . roule to eate , as to Ez●kiel ; and m m Esa. 6..6 . touched his lips with a co●le from his owne 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 n n Iob 1.19 . Iobs childrens ; or the o o 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 p p Gen. 3.4 . Diuell tempted her to the one , so the q q 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 ; 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 r r Luke 14.21 . few come , but those that doe come , are welcome : well come in regard of themselues , for there is the best cheare : s s 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 . t t Gen. 21.8 . Abrahams feast at Isaac's weaning : u u 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 a a Ioh. 2.11 . wrought . 3. Euill ; b b 1 Sam. 25 36 Nabals feast at his Sheepe-shearing ; a drunken feast : c c Dan. 5.2 . Belshazzars feast to a thousand of his Lords , surfetting with full carouses from the sacred Boles ; a sacrilegious Feast . The d d Iudg 16 23. Philistins feast to the honour of Dagon ; an Idolatrous feast . e e Mark 6.28 . Herods birth-day-feast , when Iohn Baptists head was the last course of the seruice ; a bloody feast . f f 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 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 g g 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 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 , h h Matth. 2.16 . Infants . Doth the rauening mawe of the Pope ( i i 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 k k 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 , ( l l 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 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 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 f f 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 : g g Luke 22.38 . Peter tolde CHRIST , Behold , heere are two Swords ; h h Matth. 16.19 CHRIST told Peter●ayes ●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 : Ecquae tanta fuit Romam tibi causa videndi ? What foolish winde blowes you to Rome ?

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 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 .

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 .

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 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. Vertitque 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 . Abstulit hunc tandem Russini panatumultum , Claudian . Absoluitque deos . In the end , God cleares his Iustice from any imputation , by turning the workers of wickednesse into hell .

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 , 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 a a Gen. 1.2 . waters that the spirit moued on at the creation , the ●irst waters ; nor the waters b b Esay . 44.3 . of Regeneration ▪ moued by the same spirit , sanctifying waters : nor the c c Ioh. 5.4 . waters of Bethesda , stirred by an Angell , salutare and medicinall waters : nor the d d Ezek. 47.8 . waters issuing from vnder the threshold of the Sanctuarie ; preseruatiue waters . But the bitter waters of e e Exod. 15.25 . Marah , without the sweet wood of Grace to season them . f f Psal. ●44 . 7 . Waters of Trouble , from which Dauid prayes for deliuerie . Tumultuous waters : g g Exod. 7.17 . Waters that turne into blood : bloodie waters . h h 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 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 Masse-booke . 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 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 a a Ioh. 4.14 . thirst againe : nor the b b 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 waters , I will contract all to these foure obseruations ; as the Summe of that I would write of the waters , not d d 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 , idemque 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 a a Esa. 29.9 . Drunkennesse , not with wine : there is a staggering not with strong 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 .

Iupiter Ambrosiasatur est : est Nectare plenus . Pers.

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 b b Reuel. 17.2 . the Whore of Babilon , if the wine of her Fornication had not made them drunke : the ghes●s heere c c Esay . 5.11 . rise early to the wine : it is the first seruice ; and are indeede ( as the Apostles were slandered ) d d Act. 2.13.15 . nine-of-clocke Drunkards : e e 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 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 f f 1 Cor 5 7. Sinne , by Paul , 1 Cor. 5. Y●t by Christ , for g g 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 , a a 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. — Digitis à morte r●moti quatuor , aut septem ▪ si sit latissimataeda . They are within foure or seauen Inches of death : how many soules are thus shipwrackt ? how many weepe 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 a a 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 : Who in a Rithme rehearses , That w●ter drinkers neuer make good Vearses . Carmina non scribun●ur aquae potoribus . 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 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 .

Here then see the impossibilitie of vniting the two contrary b b

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 lacusque , 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 c c Esa. 51.17 . Cup of slumber , had need to be bidden Awake , and stand vp , for they are sluggish and laid : d d 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 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 e e 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 f f 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 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 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 : 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 . 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 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 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 a a Psal. 119.136 compassion for others , but in b b 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 , c c 2 King . 4.19 . Caput dolet : my head , my head : and with Ierusalem , d d 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 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 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 .

Nam licet allata gra●us sit sapor in vnd● , Dulcius ex ipso fonte bibantur aquae .

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 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 .

FINIS .

THE Second Seruice OF THE DEVILS BANKET .

BY THOMAS ADAMS , Preacher of Gods Word at Willington in Bedford-shire .

ZACHARIAH 5.4 .

I will bring forth the curse , saith the Lord of Hostes , and it shall enter into the house of the Thiefe , and into the house of him , that sweareth falsly by my Name : and it shall remaine in the midst of the house , and shall consume it , with the timber thereof , and the stones thereof .

ROYARD . Homil. 1. in I PET. 3.

Reddere bonum pro bono , Humanum : reddere malum pro malo , Belluinum : reddere malum pro bono , Diabolicum : reddere verò bonum pro malo , Diuinum .

To returne good for good is the part of a Man . To returne euill for euill is the part of a Beast . To returne euill for good is the part of a Deuill . To returne good for euill is the part of a Saint .

LONDON : Printed by Thomas Snodham for Ralph Mab , and are to be sold at his Shop in Paules Church-yard , at the Signe of the Gray-hound . 1614.

TO THE HONOVRABLE AND Vertuous Lady , the Lady Iane Gostwyke , Baronettesse , sauing Health . MADAME :

I Am bold to adde one Booke more to your Library , though it be but as a Mite into your Treasurie . I that haue found you so euer fauourable to any worke of mine , cannot but confidently hope your acceptance of this . Not for the worth of it , but because it beares your Name ( and my dutie to it ) in the forehead , and offers it selfe to the world , through your Patronage . Somewhat you shall finde in it , to harten your loue to Vertue ; much to encrease your detestation to Vice . For I haue , to my power , endeuoured to vnmaske the latter , and to spoile it of the borrowed forme ; that sober eyes may see the true proportion of it , and their loathing be no longer with-held . I cannot doubt , therefore , that your approbation of the Booke will be frustrate by the Title . I am content to furnish out Satans Feast , with many speciall Dishes ; and to discouer the Waters of Iniquitie , which hee hath broached to the World . Not to perswade their Pleasure ; but lest Ignorance should surfet on them without mistrust : Lest the peruerted Conscience should securely deuoure them without reprehension . Here you shall see , in a small Abridgement , many actuall breaches of Gods sacred Law ; not without liablenes to condigne punishment . You heard it with attention , spoken in your priuate Church : You gaue it approuall : I trust , you will as well owne it written . It is not lesse yours , though it be made more publike . I need not aduise you , to make your eye an helpe to your soule , as well as your eare . They that know you , know your apprehension quicke , your Iudgement sound ; and ( that which graceth all the rest ) your affections religiously deuoted . Yet since it is no small part of our goodnesse , to know that wee may be better , I presume to present this Booke , and ( with it ) my owne dutie to your Ladiship , the poore testimonie of my present thankefulnesse , and pledge of my future seruice . The God of Power and Mercie continue his Fauours to you ; who haue still continued your fauours to

Your Honours humbly deuoted THOMAS ADAMS .

THE Second Seruice of the Deuils Banket . The second Sermon . PROVERB . 9.17 ▪

Stollen waters are sweet , and Bread eaten in secret is pleasant .

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 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 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 .

The manners of the Heathen might iustifie , and exemplarily make good that verse : Nitimur in vetitum semper , cupimusque negata . Wee hunt for things vnlawfull with swift feet , As if forbidden ioyes were onely sweet . 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 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● cuique 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 ? ) a a 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 ? b b 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 . 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 , a a Psal. 10.11.13 . God will not regard it ; but , b b Psal. 14.1 . there is no God to regard it . These offer not onely a wicked hand to their owne conscience , 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 c c 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 d d Iam. 2.19 . beleeues and trembles , these haue neither faith nor feare . The Deuill quakes at the day of Iudgement e e Matth. 8.29 . torment vs not before the time , these deride it : f f 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 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 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 ; a a Act. 19.15 . Iesus we know , and Paul we know , but who are ye ? yet God answeres them , b b 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 : c c 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 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 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 a a 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 . b b 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 : c c 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 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 ? d d 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 e e 2 King . 15.16 . Menahem destroyed Tipsah , because they would not open vnto him : but these will open to Christ knocking , if hee will be content : Stramineas habitare casas , &c. Basely to dwell in the diuided part , O● the fowle , sluttish , and polluted hart . 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 , e e 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 . Innocui veniant : procul hinc , procul impius esto , Casta placent superis ; pura cum mente venite . Pure , innocent , and spotles sprites , Are welcome to these holy rites : To the profane and sensuall state , Be euer shut the Temple gate . But now , our profane saue that labour ; they thrust from themselues all pious rites : they sing not with the Church , a f f 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 g g 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 h h Matth. 3.10 . Axe and the Fire . Their best is verball Deuotion , actuall Abomination . Diu●dunt opera a fide , & vtrumque 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 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 i i 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 k k 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 l l Phil. 3.18 . are enemies to the Crosse of Christ , and m m 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 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 n n Gen. 21. Abimelech , a King , a Gentle King , reuerenced Abraham : euen stately o o 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 p p 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● from q q 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 . r r 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 s s 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 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 , t t 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 ? v v Psal. 106.38 . The Land is defiled 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 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 , x x 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 ; 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , y y 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 : z z 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 .

They that in spilling blood such pleasure haue , Let them not goe , but bleeding , to their graue .

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 : Owen . Furtum non facies : Iuristae scribitur haec lex , Haec , non Occides , pertinet ad Medicum . Thou shalt not steale ; the Lawyers square to right them . Thou shalt not kill ; is the Physitians Item . 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 .

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 . a a 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 .

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 b b 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 , 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 .

O maior tandem parcas in sane minori .

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 ; 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 .

Munera magna quidem misit , sed misit in hamo : Mart. Epig. Sic piscatorem piscis amare potest .

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 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 a a 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 are many of these b b 1 Sam. 23.19 . Ziphims , that to currie fauour with Saul , betray Dauid : but in my opinion , c c 1 S●● . 22.9 . Doegs truth was worse then d d Iosh. ● . 5 . Rahabs lye . A mans good name is deere . Plerique 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 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 .

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 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 f f Iam. 3. Blesse and Curse with one mouth ; Laugh and Cry with one looke ; g g 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 . h h 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 quoscunque 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 : 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 , i i 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 k k 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 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 sequiturque fugitque : 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 . 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 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 with 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 a a Gen. 3 21. garments for necessitie , and b b 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 : c c 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 gawdie brauerie , argues too slender chastitie . a a Esa. 61.10 . The garment of saluation is slighted : and the b b Reuel. 7 9. long white robe of glory scorned : the c c Rom. 13.14 . Lord Iesus Christ , a garment not the worse , but the better for wearing , is throwne by ; and the ridiculous d d Psal 73.6 . chaine of Pride , is put on : but ornamentum est , quod ornat ; ornat , quod honestiorem facit : That alone doth beautifie , which doth beatifie , or make the soule happie : no ornament doth so grace vs , as that wee 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 , we sucke our selues . A sinne , that whiles 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 will 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 , with 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 Bell , these to their Belly . Perhaps , you will say , they are more kinde to themselues : not a whit ; for they wrappe vp death in their full morsels , and swallow it as Pilles in the Pappe of delicatie . They ouerthrow nature , with that should preserue it , as the Earth , that is too rancke , marres the Corne. They make short worke with their estates , and not long with 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 : worse 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 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 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 .

Nec quemquam iam ferre potest Caesarue priorem , Pompeiusue parem .

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 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.

Hunc nec dira venena , nec hostius auferet ensis , Nec laterum dolor , aut tussis , vel tarda podagra : Garrulus hunc quando ●onsumet .

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 .

Insunit ; cùm aliena nequit , sua pectora rodit . Madde , that his poyson will not others kill , He drinkes it off himselfe , himselfe to spill .

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 . 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 weeke , 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 would hee giue for himselfe ? The Couetous man loues 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 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 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 . 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 Nations hath prouided , that ( cuique 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 , a a 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 . b b 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 ) c c 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 without question ; wee inuade our brethren , we euade the Law : But behold , d d 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 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 , d d 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 , whiles they e e 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 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 e e 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 . f f 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 g g Esa. 57.21 . no peace , sayth my God , to the wicked . ) our Rose-buds are not withered , 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.

What here is good , to God ascribed be , What is infirme , belongs of right to me . FINIS .

THE Breaking vp of the Deuils Banket .

OR The Conclusion .

BY THOMAS ADAMS , Preacher of Gods Word at Willington in Bedford-shire .

ROM. 6.21 .

What fruit had ye then in those things , whereof you are now ashamed ? For the end of those things is death .

TERTVL . lib. ad Martyres .

Pax nostra , bellum contra Satanam .

To be at warre with the Deuill , is to be at peace with our owne Conscience .

LONDON : Printed by Thomas Snodham for Ralph Mab , and are to be sold in Paules Church-yard , at the signe of the Grey-hound . 1614.

TO THE RIGHT VERTVOVS AND WORthy Sisters , the Lady Anne Gostwyke , and Mris. DIANA BOWLES : sauing Health .

THat I haue clothed this SERMON in the Liuery of your Patronages , I might giue many reasons to satisfie others . But this one , to mee , is in stead of all , that you affect the Gospell : Not with the suddaine flashes of some ouerhote dispositions , but with mature Discretion , and sound Obedience . I could not therefore suffer any thought of mine owne vnworthinesse , to disswade mee from presenting this poore labour to your hands ; who haue so fauourably accepted my weaker seruices . I owe you both a treble debt , of Loue , of Seruice , of Thankefulnesse . The former , the more I pay , the more still I owe . The second , I will be ready to pay , to the vttermost of my power ; though short both of your deserts , and my owne desires . Of the last , I will striue to giue full paiment , and in that ( if it be possible ) to come out of your debts . Of all these , in this small Volumne , I haue giuen you the earnest . As you would therefore , doe with an ill debtor , take it till more comes . It shall be the more currant , if you will set thereon the seales of your acceptance . It is the latter end of a Feast : yet it may , perhaps , afford you some Christian delicate , to content your well affected spirits . It shall let you see the last seruice of Sinnes Banket ; the harsh and vnpleasant closure of vanitie ; the madnesse of this doating Age ; the formall dislike and reall loue of many to this World , the euill works of some criticall , others hypocriticall dispositions , the ending , conclusion , and beginning confusion of the Deuils Guests . The more perfectly you shall hate sinne ; the more constantly you shall hold your erst embraced vertues . And so in happy time worke out your owne saluations . God giue a succesfull blessing to your Christian Indeuours : which shall euer bee faithfully prayed for , by

Your Worships affectionately deuoted THOMAS ADAMS .

THE Breaking vp of the Deuils Banket . The third Sermon . PROVERB . 9.17 .

Stollen waters are sweet , and Bread eaten in secret is pleasant .

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 a a ● King . 18.17 he troubles Israel , who would waken Israel : and his speech is harsh Barbarisme , that speakes against the Deuils b b 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 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 c c 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 d d 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 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 e e 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 f f 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 g g 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 h h 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 . 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 well 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 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 first 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 . a a Prou. 4.14 . Enter not . Rome , ( I know not how truly ) bragges , ( and let her b b 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 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 .

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 , who 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 c c 1 King . 21.4 . sicke of Nabaoths Vineyard . Heare Esau , d d 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 .

Thus wee haue examined the Deuils reason , and finde the natures of the wicked 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 e e 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 f f Esa. 29.16 . your turning of things vp-side downe , shall be esteemed as the Potters clay . And , g g 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 h h Psal. 32.9 . Horses and Mules : the highest mouer ouer-rules the swift motion of these inferiour Sphaeres , that they cannot fire the world : 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 wicked , because they are cheape : what a man gets by robberie , comes without cost . The vngodly would 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 would not proffer Christ the kingdomes without 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 will part with 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 atque 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 with Iob , and rather haue giuen addition of wealth , 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 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 worse 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 which was 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 weake desires Man to helpe him : Man gets on the Horses backe , and chaseth the Stagge , Vsque ad fugam , vsque 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 with exigents : hee wailes his weakenesse : the Deuill steps in with promises of succour . Iudas is made rich , Gehesi gets change of suites : Nero is crowned Emperour , but withall hee gets possession of their affections , whence all the power of man cannot vntenant him . Thus the i i 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 .

This is the Deuils cheapenesse : no , k k Iam. 1.17 . euery good and perfect gift is from aboue . The Deuill giues nothing , but l l 1 Tim. 6.17 . God giues to all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , richly , or abundantly , so that when he giues , hee takes nothing backe : for m m Rom. 11.29 . the gifts of the spirit are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without repentance . n n 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 : o o Matth. 11.5 . The Gospell is preached to the poore . Thinke not to buy the p p 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 . q q 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 , r r 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 : s s Heb. 3.7 . To day , then , harden not your hearts . Pray vnto him , and t t 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 , v v Psal. 84.11 . And no good thing will God withhold from them that walke vprightly : x x 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 ; Neque dat bona , n●que bona sunt quae vendit . but figuras boni , the meere formes & counterfeits of goodnes .

But if the cheapenesse of sinne so affect men , what 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 y y 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 : z z 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 , which 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 Heauen : ( a Hauen that fewe Popes arriue at : ) but otherwise there is no grace to be had , but from the mother - Church of Rome , whose 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 a a Esa. 44.3 . powre floods on the solid ground ; and b b Psal. 105.41 . make Riuers runne in dry places .

Hee hath a huge Pond of Purgatory , whereout whole 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 . c c 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 .

Temples and Priests are Marchandiz'd for pelfe , Vaenalia nobis Templa , &c. Altars , Pray'rs , Crownes ; nay , Heauen and God himselfe . Vendit Alexander Cruces , Altarià , Christum , Vendere iure potest : emerat ille prius . Romes Sea is sold , to quench the Popes mad thirst . Well might he sell it : for he bought it first .

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 eye-lids . 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 wretches 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 with 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 woe to 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 . d d 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 with 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 vnquestionable sweetnesse . Hee is easily credited , that speakes what we would haue him . e e 1 King . 22.12 Goe vp to Ramoth Gilead and prosper , was pleasing Musicke in Ahabs eare . f f 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 ; 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 whole 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 will not sticke to yeeld , and so g g Ier. 5.7 . full of Adulterers . Nay , the Citie it selfe is an Harlot , and h h Reu. 2.4 . hath left her first loue . Shee committes Idolatrie , ( which is the vilest Adulterie ) with 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 . What blacke Vice shall want 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 would bee glad of a cloake to hide his 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 , i i Gen. 3.19 . in sudore vultus vesceris pane tuo : All thy repast shall bee deriued from thy trauell . k k 2 King . 6.22 . Set Bread before them , saith Elisha to the King of Israell : And l l Ver. 23. he made great prouision for them . Iobs kindred did m m 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 . o o Ioh. 6.51 . I am the liuing Bread , that came downe from heauen : if any man eate of this Bread , hee shall liue for euer . It is not straitned of this sense . Matth. 15. p p 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 , q q 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 r r Psal. 18.13 . the highest giue his thunder , hailestones , and coales of sire , ( as to Elias sacrifice : ) the red Dragon doth the like : s s 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 t t Exod. 7.12 . Moses rod deuoured all theirs . Must Abraham u u 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 x x Act. 9.27 . great Diana's at Ephesus . It is said of the Sonne of God , that he shall y y 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 , z z 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 a a Matth. 4.4 . man liues not by bread onely ; but by the word and blessing of God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all the delicates , 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 ; b b Leuit. 11.38 . an vncleane seede . No other then the tares , which the c c 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 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 d d 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 e e 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 .

4. Being thus reaped and hous'd , he soone thresheth it out , with the Flaile of his strength . Hee is called f f 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 what 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 g g 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 ; 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 h h Luke 12.1 . Hypocrisie : a tradition to i i 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 k k Matth. 16.12 . doctrine of the Sadduces : as the mistaken Apostles ( about Bread ) corrected their owne errours . This Doctrine was a deniall of l l Act. 23. ● . Resurrection , of Angel , of Spirit . The m m 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 , n n 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 . o o 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 , p p 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 q q Mark . 4.22 . there is nothing so secret , that shall not be made manifest . The speeches of whispering , the actes of the Closet shall r r 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 .

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 s s Rom 13.12 . the workes of darkenesse . And reformation of life is compared to our t t Vers. 13. decent walking in the day . Though v v 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 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 x x 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 y y Ephes. 3.15 . of the whole familie in Heauen and Earth , knowes all the Angles and Vaults of the World .

Iupiter est , quodcunque vides , quocunque moueris . z z Act. 17.28 . In him we liue , moue , and haue our being .

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 a a 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 , b b Gen. 25.27 . Hee was a plaine man , dwe●ling in Tents . c c 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 . 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 world . 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 walke 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 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 would 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 d d 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 , e e 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 , f f 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 , g g Heb. 12.16 . Esau sels his Birth-right , h h Mat●h . 26.15 Iudas sels his Master , i i 1 King . 21. ●5 Ahab sels himselfe to worke wickednesse . Sinne was wont to loue priuacie , as if shee walked in feare . The Tippler kept his priuate Ale-bench , not the Market place : the Adulterer his Chamber , not ( with k k 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 l l 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 . m m 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 n n 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 , o o 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 , p p 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 : q q Verse 31. Wee are Lords , wee will no more come vnto thee . Therefore Ezekiel denounceth their destruction : For this cause r r 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 ? s s Ioh 5.40 . Yee will not come at mee , that you might haue life . 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 t t 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 with 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 : v v 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 would actually , if they could .

x x Iam. 5.4 . The labourers hyre cries in the gripulous Landlords hand . y y 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 z z Haba. 2.11 . the stone crying out of the Wall against him , and the beame out of the Timber answering it . The a a 2 King . 19.28 . Blasphemers tumult cryes , and is come vp into the eares of God . The b b 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 wicked 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 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 c c 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● , d d 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 quoque 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 . 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 were ) 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 .

In conviuium Diabolicum . They , that to glut on sinnes such pleasure haue , Descend with sickly Conscience to their graue ; Vnlesse Repentance and true Faith make sure The physicke of Christs bloud , their wounds to cure . Forbeare thou Christen'd soule the Deuils Feast , And to Heauens Supper be a welcome Guest .

FINIS .

THE SHOT : OR The wofull price which the wicked pay for the feast of Vanitie .

BY THOMAS ADAMS , Preacher of Gods Word at Willington in Bedford-shire .

LVKE 16.25 .

But Abraham said ; Sonne , remember that thou in thy life time receiuedst thy good things , and likewise Lazarus euill things , but now hee is comforted , and thou art tormented .

AVGVST . de Ciuitate Dei . Lib. 22. Cap. 3. Prima mors animam dolentem pellit de corpore : Secunda mors animam nolentem tenet in corpore .

The soule by the first death is vnwillingly driuen from the body : the soule by the second death is vnwillingly held in the body .

LONDON : Printed by Thomas Snodham for Ralph Mab , and are to be sold in Paules Church-yard , at the signe of the Grey-hound . 1614.

TO THE VERY WORTHY GENTLEMAN , Mr. FRANCIS CRAWLEY : sauing Health . SYR:

There are foure sorts of Bankets , which I may thus distinguish : Laetum , letiferum ; bellum , belluinum . The first is a ioyfull Feast : Such was the Breake-fast of the World , in the Law , or the Dinner , in the Gospell , or ( yet the future more fully , the Lambes Supper of Glory : this is a delicate Feast . Yet not more , then the next is deadly ; the blacke Banket , which is prepared for the wicked in Hell . Which consists of two Dishes , sayth the Schoole : Poena damni , and poena sensus ; or as the Philosopher distinguisheth all miserie , into copiam & inopiam : copia tribulationis , inopia consolationis . Or after some , of three : amissio coeli , priuatio terrae , positio inferni : the missing of that they might haue had , the priuation of that they had , the position of that they haue , and would not haue , torment : or according to others , of foure : Mercilesse miserie , extremitie , vniuersallity , eternitie of anguish . Our Sauiour abridgeth all into two , or rather one , ( for they are homogenea ) weeping and gnashing of teeth . This is a bloody Banket , where ( crosse to the festiuall prouerbe , the more the merrier ) the multitude of guests shall adde to the horror of miseries ; so afflicting one another with their ecchoing and reciprocall grones , that it shall be no ease socios habuisse doloris . This is a lamentable , but the third a laudeable Feast . It is that the Christian maketh , eyther to man ( which is a Feast of Charitie ) or to God , ( which is a Feast of Grace . ) Whereunto God hath promised to be a Guest , Reuel. 3 20. and to suppe with him . The last is a beastiall Banke● ▪ wherein either man is the Symposiast , and the Deuill the discumbent ; or Sathan the Feastmaker , and man the Guest . Sinne is the food in both . The dye● is not varied , but the Host. Sathan feasts the wicked , whiles they feed on his temptations to surfet . The wicked feast Satan , whiles their accustomed sinnes nourish his power in their hearts . S● S● . Hierome , Daemonum cibus ebrietas , luxuria , fornicatio & vniuersa vitia . Our iniquities are the very dyet & dainties of the Deuils . With this last onely haue I medled , endeuouring to declare it , to disswade it ; ( according to the dichotomiz'd carriage of all our Sermons , ) by explication , by application . Sin is the white ( or rather the blacke marke ) my arrow flies at . I trust , he that gaue ayme to my tongue , will also direct , leuell , and keepe my Penne from swaruing . But since reproofes are as Goads , and Beasts will kicke when they are touched to the quicke ; and he that speaks in Thunder , shall bee answered with Lightning ; by which consequence , I may suspect stormes , that haue menaced stormes : therefore , behold , it runnes to you for shelter ; not to instruct your knowledge , who can giue so exquisite counsell to others in the Law , to your selfe in the Gospell ; being qualified , as that perfect Rhetorician should be , vir bonus , dicendi peritus : but that through your Name , I might offer ( and adde ) this poore Mite into the treasurie of the Church : ascribing the Patronage to your selfe , the vse to the world , the successe to God . Accept then this poore testimonie of my gratitude , who haue vowed my selfe

Your Worships in all faithfull seruice THOMAS ADAMS .

THE SHOT , OR The wofull price which the wicked pay for the Feast of Vanitie . The fourth Sermon . PROVERB . 9.18 .

But hee knoweth no● that the dead are there , and that her guests a●e in the depth of Hell .

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 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 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. 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 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 a a 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 . b b 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 . c c 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 d d 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 e e Psal. 73.18 . slipperie ; and the feast it selfe , a meere f f 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 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 : Elige ab his saxis , ex quo , Augustissime Caesar , Ipse tibi tumulum , me fabricare velis .

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 .

Cuncta trahit secum , vertitque volubile tempus .

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 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 f f 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 . g g 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 . h h 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 , 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 : i i 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 . k k 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 l l 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 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 . m m 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 n n 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 o o ●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 . p p Psal 7.14 . They trauelled with iniquitie , conceiued mischiefe : and loe the birth is their owne sorrow . q q 15. They haue digged a pit for vs , and that low , vnto Hell ; and are falne into it themselues .

— Nec enim lex aequior vlla est Quàm necis artifices , art● perire sua . No iuster Law can be deuis'd or made , Then , that sinnes agents fall by their owne trade .

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 . r r 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 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 s s 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 , t t 1 Pe● . 5.8 . he shall deuoure them . Thus they 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 u u 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 x x Eph 5.11 . the workes of darknesse are vnfruitfull , except in producing and procuring y y 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 z z Matth. 4.9 . Kingdomes , cannot performe a a 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 b b Luk. 1● . rich man to fill his Barnes , the Vsurer to 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 Two 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 .

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 . f f 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 . g g 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 , 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 from 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 , h h Psal. 14.1 . there is no God : and so peremptorily to conclude to it selfe , i i Psal. 10.6 . I shall not be moued ; for I shall neuer be in adue●sitie . Hence euen k k 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 .

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 , l l 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 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.

Sed fuge : tutus adhuc Parthus ab hoste fuga est . R●m . Am. lib. 1.

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 .

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

Stat meretrix certo quouis mercabilis aere : Et miseras iusso corpore quaerit opes . Compar'd with Harlots , the worst beast is good : No beasts , but they , will sell their flesh and blood .

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 .

Cur si● mutatus quaeris ? quia munera pos●is . Haec te non patitur causa placere mihi .

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

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 a a 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 b b 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 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 . c c 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 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 , d d Prou. 4.22 . bring health to the flesh , & are life to those that find them . But sinne is rottonnesse to the bones . e e 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 f f 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 . g g 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 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 h h 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 . i i 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 . k k 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 . l l 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 liues are endangered . The wicked man m m 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 n n 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 life . o o 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 p p 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 , q q 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 . r r 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 . s s 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 ; 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 . t t Rom. 5.12 . Death passed vpon all men , for that all haue sinned . So Paul schooles his Corinths . u u 1 Cor. 11.30 . For this cause many are wea●e and sicke among you , and many sleepe . And conclusiuely , peccati stipendium mors . x x 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 . y y 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 . z z 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 a a Phil. 1.21 . an aduantage : nothing else , but a bridge ouer this tempestuous sea to Paradice . Gods mercy made it so , saith S. Augustine , b b 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 . c c 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 . d d 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 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 .

Hinc cupiunt , metuuntque , dolent , gaudentque ; nec auras Respiciunt clausae tenebris et carcere caeco . Feares , ioyes , griefes , and desires mans life do share : It wants no ills , that in a Prison are .

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 .

Nam quid longa dies nobis , nisi longa dolorum Colluvies ? Longi patientià carceris , aetas ?

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 , which 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 . i i 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 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 . m m Esa. 59.2 . But your Iniquities haue seperated betweene you and your God . n n Heb 10 38. But we liue by faith : and that o o 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. . q q 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 . r r 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 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 eademque manus vulnus opemque 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 s s Rom. 6.12 . sinne might not raigne in our mortall body , he came to t t 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 , u u 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 x x Rom. 8.37 . in all these things , wee are more then Conquerours , through him that loued vs .

2. They are dead to the Law . y y 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 . z z 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 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 vtrumque operire non potest . Mans heart is too narrow a bed , to lodge both God and the world in at once . Qui vtrumque ambit , in vtroque 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 a a 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 . b b 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 conquered . c c 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 , d d 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 , 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 . e e 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 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 f f 1 Tim. 4.2 . seared vp with an hote iron . The conscience of a wicked man first speakes to him , as Peter t● Christ , g g 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 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 were 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 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 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 h h 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 . i i 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 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 , k k 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 . l l 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 . m m Matth. 10.28 Feare him , saith our Sauiour , that is able to destroy both body and soule in Hell . n n 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 o o Ezek. 33.11 . God delights not in . His goodnesse hath no pleasure in it , though his iustice must inflict it .

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 . h h 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 . i i 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 . k k 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 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 .

Vi● dicam quid sis ? magnus es Ardelio . Thou hast great lands , great power , great sinnes : and than D●st aske me what thou art ? th' art a great man .

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 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 : 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 a a Mark . 13.32 . the latter day . b b 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 . c c 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 . d d Esa. 5.13 . Therefore my people are gone into captiuitie , because they haue no knowledge . A Prophecie mistically fulfilled in these dayes , in respect of our spirituall bondage to Sathan ; e e 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 . f f 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 . g g 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 . h h 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 . 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 . i i 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 , k k 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 . l l 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 m m Ioh. 3.10 . Master in Israell , and yet knew nothing of regeneration . n n Cl●m . Nihil grauius , quam si id , quod ignorat 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 o o 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 . p p 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 , q q 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 . r r 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 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 . a a 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 . b b 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 ? c c Lactant. All the learning of the Philosophers was without an head , because 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 , d d Luk. 13.26 . wee knew thee : Christ tels them , e e 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 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 . f f 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 g g 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 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 , vindexque 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 .

— dent ocyus omnes , Quas meruere pati , sic stat sententia , poenas .

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 . — Scindet latus vna slagello . Altera tartareis sectos dabit anguibus artus : Tertia fumantes incoquet igne genas . One brings a Scorpion , which the Conscience eates : Another with yron whips the blacke flesh beates : Whiles the third boyles the soule in scalding heates . 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 . a a Luke . 10.15 . Capernaum shall be cast downe to Hell . Solomon so speakes . b b Prou. 15.24 . The way of life is aboue to the wise , that hee may depart from Hell beneath . And of this Harlot . c c chap. 7.27 . Her house is the way to Hell , going downe to the chambers of death . d d 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 wee all enioy , good and bad , promiscuously . Heauen is prepared for the good ; and it is vpwards . e e 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 . f f 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 g g Ion. 2.2 . cryes vnto God out of the belly of Hell . Dauid sung h h 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 i i 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 . k k 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 l l Esa. 5.18 . drawne iniquitie with the cords of vanitie , so hee m m Prou. 5.22 . shall be holden with the cords of his sinnes .

2. There is a Hell in his conscience . So Saint Augustine ; n n 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.

Sic mea perpetuos curarum pectora morsus , fine quibus nullo consiciantur , habent .

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 . o o 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 , 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 is , whiles Hell is cast into the wicked : the full satisfaction is , when the wicked shall be cast into Hell . p p 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 q q 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 , r r 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 , s s 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 , t t 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 out of that fiery pit : whereby the afflicted 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 . u u 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 , 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 to the Deuill on earth ; shall ( and that on earth were a strange priuiledge ) hold his place in Hell . a a 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 ?

Non mihi si centum linguae sint , oraque centum , Ferrea vox , omnes scelerum comprendere formas , Omnia poenarum percurrere nomina possim . No hart of man can thinke , no tongue can tell The direfull paines , ordain'd and felt in hell .

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 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 a a 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 b b Prou. 20.17 . the bread of deceit ●e swe●t to a man , yet the time is come ; that the mouth is filled with grauell . No , no : ●he c c 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 . d d 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 e e Hebr. 9.14 . to purge the conscience from dead workes . f f 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 g g 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 in Heauen . This is that feaster , h h Aug. qui est super omnia , et sine quo nulla sunt omnia . i i 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 . k k 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 l l 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 be answerable to all the rest . m m 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 .

FINIS .

THE Sinners passing-Bell .

OR A complaint from Heauen for Mans Sinnes .

Published by THOMAS ADAMS , Preacher of Gods Word at Willington in Bedford-shire .

1 CORINTH. 11.30 .

For this cause many are weake and sickly among you , and many sleepe .

AVGVST . EPIST. 188.

Ipse sibi denegat curam , qui Medico non publicat causam .

Hee hath no care of his owne cure , that declares not to the Phisition his griefe .

LONDON : Printed by Thomas Snodham for Iohn Budge , and are to be sold at the great South-dore of Paules , and at Brittaines-Bursse . 1614.

TO THE TRVLY-NOBLE KNIGHT Sr. Anthony Sainct-Iohn sauing health . Right Worshipfull :

THe sicknesse of this World is growne so lethargicall , that his recouery is almost despaired : and therefore his Phisitians , finding by infallible symptoms that his consumption is not curable , leaue him to the malignancie of his disease . For the eye of his faith is blinde , the eare of his attention deafe , the foote of his obedience lame , the hand of his charitie numm'd , and shut vp with a griping couetousnesse . All his vitall parts , whereby he should liue to goodnesse , are in a swoune : he lies bed-rid in his securitie , and hath little lesse then giuen vp the ( Holy ) Ghost . It cannot be denied , but that he lies at the mercie of God . It is therefore too late to tolle his Passing-bell , that hath no breath of obedience left in him : I might rather ring out his knell . Yet because there are many in this world , that are not of this world : many sicke of the generall disease of Sin , whose recouerie is not hopelesse , though their present state be happelesse ; and some , that if they knew but themselues sicke , would resort to the Poole of Bethesda , the waters of life , to be cured . I haue therefore presumed to take them apart , and tell them impartially their owne illnesse . Oh that to performe the cure were no more difficult then to describe the Maladie , or prescribe the remedie . I haue endeuoured the latter : the other to God ; who can both kill and giue life : who is yet pleased , by his word , to worke our recouery ; and to make me one ( vnworthy ) instrument , to administer his Phisicke . Now as the most accurate Phisitians , ancient or moderne , though they deliuered precepts in their facultie , worthy of the worlds acceptance and vse ; yet they set them forth vnder some Noble Patronage : so I haue presumed , vnder the countenance of your protection , to publish this ( phisicall or rather ) metaphysicall Treatise : for as the Sicknesse is spirituall , so the cure must be supernaturall . Assuring my selfe , that if you shall vse any obseruation here , and giue it your good word of Probatum est , many others wil be induced the more redily to embrace it . My intent is to doe good : and if I had any better Receite , I would not ( like some Phisitians , I know not whither more enuious or couetous , with an excellent Medicine ) let it liue and die with my selfe . God conserue your ( either ) health ; and giue you , with a sound body , a sounder faith ; whereby you may liue the life of Grace heere , of Glory hereafter .

Your Worships humbly deuoted THOMAS ADAMS .

THE Sinners Passing-Bell . OR A Complaint from Heauen for Mans Sinnes . The fift Sermon . IEREM. 8.22 .

Is there no Balme in Gilead ? Is there no Phisitian there ? why then is not the health of the daughter of my people recouered ?

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 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 a a 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 , b b 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 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 . 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 ! c c Iohn 21.10 . Let him feed his Sheepe , if hee will , d d 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 .

e e Ester 3 5. Haman was not more madde for Mordecais Cap , then the great one is , that as much obseruance ariseth 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 f f 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 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 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 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 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 , 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 a a Amos. ● . 11 . famine of bread be so heauie , how vnsupportable is the dearth of the Word , saith the Prophet . b b 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 c c 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 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 with 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 , 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 waken vs , to see the Superiour that doth weaken 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 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 , a a 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 b b 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 c c 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 d d 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 . e e Ezek. 4.1 . Ezekiells pourtraying vpon a Tile the Citie Ierusalem , and the siege against it , is called by God , a signe against them . f f Act. 21.11 . Agabus tooke Pauls girdle , and bound his owne hands and feete ; a signe , and that from the holy Ghost , 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 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 woman 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 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 , 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 after-life .

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 .

Vret cum terris , vret cum gurgite ponti . Communis mundo superest rogus , &c.

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 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 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 a a Eceles. 38.1 . created the Physitian , so hath he b b 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 c c Eccles. 38.4 . hath created Medicines out of the earth . The Lord hath d d 2 Pet. 1.21 . inspired his holy word from heauen . The good Physitian acts the part of the Diuine . e e Eccles. 38.14 . They shall pray vnto the Lord , that he would prosper 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 .

Quas olim intulerant terris contagia sordes , Beza . vos olim vltrices ablueratis aquae . At nunc , cum terras , cum totas aequoris vndas polluerit manus , quàm fuit ante , scelus : Quiá superest , caelo nisi missus vt ignis ab alto , Ipsas cum terris deuoret vlter aquas ? Once in Gods sight the World so filthy stood , That hee did wash and soake it in a flood . But now , it 's growne so foule and full of mire , Nothing remaines to purge it but a fire .

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 nominibusque 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 a a 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 : b b Esa 1.2 . Heare oh heauen , harken oh earth : I haue nourished children , and they haue rebelled against me : If he call on the c c Mic 6.2 . mountaines to heare his controuersie , he will make vs d d 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 , e e Hos. 4.1 . controuersie , and make him a Plaintife , to enter his sute against vs ; he will put vs to a complaint indeede . f f 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 g g Gen. 6.7 . repent , that hee made vs . Hee will strike vs with such a blow , that there needeth no doubling of it . h h Nahum 1.9 . He will make an vtter end ; destruction shall not rise vp the second time . As Abishai would haue stricken Saul i i 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 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 : 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 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 a a Psal. 6.6 . plentifully for his owne offences , had yet b b Psal. 119.136 floods of teares left , to bewaile his peoples . Ieremy did not onely c c 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 , d d 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 . e e 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 : f f 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 g g 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 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 ; 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 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 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 wash 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 well as sing like Larkes ? Doe they not mingle with the tunes of Ioy , the tones of Sorrow ? When did they reioyce euer without 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 way ? 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 wonders 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 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 .

Dic , rogo , cur toties descendit ab aethere nimbus , Grandoque de coelis sic sine fine cadit ? Mortales quoniam nolunt sua crimina fl●re , Coelum pro nobis soluitur in lachrym●s . What meane those aery spowtes and spungy clouds To spill themselues on earth with frequent flouds ? Because man swelling sinnes and dry eyes beares , They weepe for vs , & raine down showres of teares .

God hath done , for his part , enough for Israell . Obseru. 6. He hath stored their Vials with Balme , their Cities with 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 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 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 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 with 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 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 .

Hor. ad Ballat . lib. 1 . ●p. 11. Tu quamcunque Deus tibi fortunauerit horam , Grata sume manu , nec dulcia differ in annum .

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 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 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 , 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 ●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 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 . 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 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 .

The tongue then least of all the losse doth mone , When the lifes soule is going out , or gone .

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 .

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 , whom wee 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 .

T is veré pius , ego reus : Miserere mei Deus . Thou , Lord , art onely God , and onely good . I sinfull : let thy mercie be my food .

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 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 would particularise no admonition to themselues , nor take one graine out of the whole 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 will 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 way , 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 on at Gods Mart ; but hauing good wares 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 .

FINIS .

THE Sinners passing-Bell .

OR Phisicke from Heauen .

THE Second Sermon .

Published by THOMAS ADAMS , Preacher of Gods Word at Willington in Bedford-shire .

HOSEA 13.9 .

Oh Israell , thou hast destroyed thy selfe , but in mee is thy helpe .

AVGVST . Serm. de Temp. 145.

Quid de te , tu ipse tam male meruisti , vt inter bona tua nolis aliquod esse malum , nisi teipsum ?

How didst thou , oh wicked man , deserue so ill of thy selfe , that among all thy goods , thou wouldst haue nothing bad but thy selfe ?

LONDON : Printed by Thomas Snodham for Ralph Mab , and are to be sold in Paules Churchyard , at the signe of the Grayhound . 1614.

TO THE VERIE WORTHY GENTLEman , Mr. Iohn Alleyne , sauing health . SIR ,

I haue endeuoured in this short Sermon , to prescribe to these sicke times some spirituall Phisicke . The ground I haue receiued from the direction of God : the methode I submit to the correction of man . In this I might erre , in the other I could not . The maine and materiall obiects I haue leuelled at , are . 1. to beget in vs a sense of the sinnes we haue done , of the miseries whereby we are vndone . 2. To rebuke our forgetfulnesse of Gods long-since ordained remedie , the true intrinsique Balme of his Gospell . In the sauing vse whereof , wee are ( like some Countries blessed with the medicinall benefits of Nature , yet ) through nescience or negligence , defectiue to our selues in the application . Inward diseases are as frequent as outward ; those by disquiet of minde , as these by disdiet of body . It was a rare age , that had no spirituall plague ranging and raging in it . Ours hath manifold and manifest , vile and vi●ible ones : the World growing at once olde and decayed in nature , lustie and actiue in producing sinnes . Wickednesse is an aged Harlot , yet as pregnant and teeming as euer . It cannot be denied , but that our Iniquities are so palpable , that it is as easie to proue them , as to reproue them . Were our bodies but halfe so diseased , ( and yet this yeere hath not fauoured them ) as our soules are , a strange and vnheard of mortallitie would ensue . Man is naturally very indulgent to himselfe , but misplaceth his bountie . Hee giues the body so much libertie , that it becomes licentious : but his soule is so prisoned vp in the bonds of corrupt affections , that she cries of him , as that troubled Princesse of her strict keeper , from such a Iaylour good Lord deliuer me . The Flesh is made a Gentleman , the Minde a Beggar . Sicke wee are , yet consult not the Oracles of Heauen for our welfare , nor sollicite the helpe of our great Phisitian Christ . He is our Sauiour , and bare our sicknesses , saith the Prophet : yea , Esa. 53. tooke on him our infirmities . Infirmitates speciei , non indiuidui : Aquin. Infirmities commune to the nature of mankinde , not particularly incident to euery singular person . Those hee tooke on himselfe , that he might know the better to succour vs in our weaknesse . Heb. 2 . 1● . and 4.15 . As the Queene sung of her selfe in the Poet. Non ignara mali miseris succurrere disco . It is most perfectly true of our Iesus , that hee learned by his owne sorrowes to pitie ours ; though all his sufferance was for our sakes . But how should hee helpe vs , if wee make not our moane to him ? How should we be restored , when Gods sauing Phisicke is vnsought , vnbought , vnapplied ? To conuince our neglect , and perswade our better vse of the Gospell , tends this weake labour . To your protection it willingly flies ; and would rest it selfe vnder your shadow . The God of Peace giue you the peace of God , which passeth all vnderstanding ; and afford you many ioyes in this life to the end , and in the next his ioy without end .

Yours in the seruices of loue , THO. ADAMS .

THE Sinners Passing-Bell . OR Phisicke from Heauen . The sixt Sermon . IEREM. 8.22 .

Is there no Balme at Gilead ? Is there no Phisitian there ? why then is not the health of the daughter of my people recouered ?

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 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 a a 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 b b Math. 7.24 . rocke for his ground , that no gusts , stormes , windes , waues may ouer-turne his house . Though c c 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 .

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 d d 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 . e e 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 f f 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 g g 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 . h h Heb. 4.12 . The word of God is quicke and powerfull , and 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 i i 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 whole . 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 k k 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 l l Matth. 13.3 . seed , which the sower went out to sow . Happy is the good ground of the heart that receiues it . That little m m 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 workes of God , from a most slender beginning haue a most glorious issue . The word is at first a little seed ; how powerfull , how plentifull are the effects ? how manifold , how manifest are the operations of it ; n n 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 .

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 . o o 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 . p p 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 q q 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 easier haue hedged in the winde , 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 , r r 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 s s 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 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 . t t 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 . u u 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 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 . x x 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 . y y ●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 when 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 : z z 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 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 world 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 a a 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 . b b 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 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 c c 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 . d d 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 e e ●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 Faith may be precious , nay f f 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 g g 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 : h h 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 i i Psal. 12.6 . seauen-fold fornace . k k 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 l l 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 m m 1 Cor. 1.24 . called both of Iewes and Gentiles , the power of God , and the wisedome of God . 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 gestures , of stopping his eares ) that hee doth it least he should heare the crackling of his Sauiours bones .

Digitis tunc obserat aures , N● collisa crepent Christi , quem conterit , ossa .

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 a a Matth. 11. vlt. yoake is easie , and his burden light . ) b b 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 hearts are sowre , how euer they will not thinke it . c c 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 d d 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 ; 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 . f f 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 , g g 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 . h h 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i i 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 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 without 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 .

3. The Balsame tree being wounded 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 a a 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 : Definit Logicus res , non modo diuidit ; Owen . Epigr. at nos Nil definimus , omnia diuidimus . 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 . 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 b b 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 would 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 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 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 . a a 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 b b I●rom . animae languentis medicina , the Phisicke for a sicke soule . Come to it , like Patients , that desire to be cured . c c 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 .

Dux ero , miles ero , duce me , ●e milite solus Bella geram .

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 : d d 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 . e e Sen. lib. 1. ep. 3. Non scholae , sed vitae discendum : Wee learne , not onely to know good , but to liue well , f f 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 g g 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 ? h h Psal. 147 . 19.2● . He sheweth his word vnto Iacob ; his statutes and his iudgements 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 . i i 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 .

Virgil. India mittit ebur : molles dant thura Sabai : Totaque thuriferis Panchaia diues arenis .

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 ; 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 k k Tit. 1.12 . Cretians for Lyers : S. Luke the Athenians for l l 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 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 m m Esa. 5.4 . V●ne , but they lost their sweetnesse . They were Gods n n 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 . o o 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 , p p 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 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 . q q 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 . r r 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 will 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 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 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 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 a a Rom. 10.15 . feete seeme beautifull , when like monsters , they haue too many toes on them , as the b b 2 Sam. 21.20 . Giants sonne ; or too few , as c c 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 . d d 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 , e e 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 f f 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 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 g g 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 with 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 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 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 a a 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 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 . b b 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 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 , c c 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 . d d 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 , vsque 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 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 e e 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 . f f 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 : g g 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 h h Ver 41. three thousand wonne at one Sermon . So the i i 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 k k Ver. 11. charitie : the Publicans of l l Ver. 13. equitie : the Souldiours m m Ver. 14. of innocencie . This was prophecied by n n 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 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 o o 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 . p p 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 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 , 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 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 . Euen Angels food ( so called , not because they made it , but because they ministred it ) cannot nourish without Gods word of blessing . a a 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 b b 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 . c c 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 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 . d d 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 . e e 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 . g g Ier. 22.6 . Thou art Gilead vnto me , and the head of Lebanon : that therefore Lebanon is the beginning of Gilead .

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 h h 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 . i i 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 k k 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 , l l Iudg. 10.4 . which are called Hau●th-●ai● vnto this 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 m m Numb . 32.39 Amorit●s ; and more specially , of Og king of n n 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 . o o 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 . p p 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 . q q 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 . r r 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 : s s 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 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 , a a Psal 60.7 . Gilead is mine , and of the Temple in Iuda , b b 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 : c c Hos. 6.8 . Gilead is a Citie of them that worke iniquitie , and is polluted with blood . Therefore God turned that d d 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 e e 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 .

1. No Phisitian can heale the body without him The f f 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 g g 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 . h h 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. i i 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 . k k 1 Pet. 2.24 . Who his owne sel●e bare our sinnes in his owne body on the tree . l l 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 m m 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 , n n 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 o o 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 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 p p 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 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Virginij partus , magnoque aequaeua Parenti Progenies , superas coeli quae missa per auras , Antiquam generis labem mortalibus aegris Abluit , obstructique viam patefecit Olympi . Hee wrought all things with his word , and healed euery disease with his power . To Him let vs resort , confessing our sores , our sorrowes . q q Math 9.12 . They that be whole neede not a Phisition , but they that are sicke . r r 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 . s s 50.15 . Call on mee in the day of trouble , and I will deliuer thee . t t 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 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. a a 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 b b 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 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 , c c 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 from 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 . d d 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 . e e 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 ? f f Act. 3.12 . Why looke ye so earnestly on vs , as though by our owne power or holinesse w● had made this man to walke ? g g 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 , h h 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 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 . i i Ecclus. 38.1 . Honour the Phisitian with the honour due vnto him : for the Lord hath created him . And k k 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 .

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 , l l 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 . m m 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 n n 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 ) 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 o o 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 p p 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 : when the greater businesse of Gods Church shall warrant our non-residence to the inferiour : 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 q q 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 . r r 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 s s Luke 2.8 . attending their flockes by night in the field . Saul going honestly about his Fathers businesse , met with a Kingdome . And Dauid was at the folds , when Samuell came with the holy oyle . We say Pluribus intentus , minus est ad singula sensus . and H●rat . Miles ●quis , Piscator aquis , &c. Quod medicorum est Promittunt m●dici , tractant fabrilia fabri . 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 , Omnia cum facias miraris ●ur facias nil ? Marul . Epig. Lib. 3. Pos●hume , remsolam qui facit , ille facit . 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 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 , a a 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 with presidence , not with residence . b b 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 imbecillaque 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 . c c 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 , d d 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 , e e 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 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 ; 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 g g Luk 24.36 . pax vobis , peace be vnto you : at another time with vae vobis , h h 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 i i 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 .

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 . k k 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 . 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 l l Act. 2.6 . wondred at their wisedome , and m m 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 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 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 where the people are sickest , but where 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 wandering Empirickes , that when 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 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 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 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 a a 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 . b b 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 ( c c Aug. iudicium luti , sed figuli ) the iudgement of the clay , but of the Potter : d d 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 . f f

Aug. de doctr. Chann● .

Praua vita est quaedam machina ad subruendum moenia , &c.

Habet , quantacumque 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 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 . g g 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 . h h 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 i i 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 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 , 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 . k k Ioh. 8.49 . I haue not a Diuell , but I honour my Father . l l 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 m m 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 n n 1. Cor. 15.31 Beasts in the shape of men , with o o Math. 7.15 . Wolues in the coates of sheepe , with Diuels in the habite of Angels , with p p 2. Thess. 3.2 . vnreasonable and wicked men : therefore q q 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 r r Psal. 1.1 . seat of the scornfull , which the Prophet makes a low steppe to damnation . God shall s s 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 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 t t 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 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 a a 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 . b b 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 .

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 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 , which 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.

FINIS .

Notes, typically marginal, from the original text

Notes for div A00888-e1340

Notes for div A00888-e13470

Notes for div A00888-e25470

Notes for div A00888-e35380

Notes for div A00888-e36030

Notes for div A00888-e49550

Notes for div A00888-e60650

Notes for div A00888-e61020