contemplate admire meditate your owne misery and your Sauiours mercy in this Glasse presented 2. Chrystalline is the other attribute which is not idem significans but plenioris nec non planioris virtutis not signifying the same thing but of a fuller and plainer vertue or demonstration Chrystallum est quasi expers color is accedens proxime ad puritatem aëris Chrystall is described to bee as it were voide of colour as comming next to the simple purity of the ayre Now as the other attribute takes from the Gospell al obscurity so this takes from it all impurity There is no humane inuentions carnall traditions or will-worship mixt with this Sea it is pure as Chrystall Abundant plagues shal be added to him that shall adde to this Booke and his part shall bee taken away out of the booke of life that shall sacrilegiously take ought from it Let me say God beholds vs through this Chrystall Iesus Christ and sees nothing in vs leane lame polluted or ill-fauour'd What euer our owne proper and personall inclinations and inquinations haue beene this tralucent Chrystall the merits and righteousnesse of our Sauiour presents vs pure in the eyes of God Through this Chrystall Christ himselfe beholds his Church and then saith Thou art all faire my Loue there is no spot in thee 6. There is a sixt opinion Some by this glassy and Chrystall-sea conceiued to be meant Baptisme Prefigured by that Red sea Exod. 14. To which red sea Paul alludes in the point of Baptisme 1. Cor. 10. I would not haue you ignorant how that all our fathers were vnder the Cloud and al passed through the Sea And were al baptised vnto Moses in the Cloud and in the Sea Of this minde are Augustine Tractat 11. in Ioh. Rupertus Euthymius The accordance of the Type and Anti-type stands thus As none of the children of Israel entred the terrestriall Canaan but by passing the redde Sea so ordinarily no Christian enters the celestiall Canaan but through this glassy Sea The Lauer of regeneration is that Sea wherein we must all wash Verily verily I say vnto thee He said so that could tell and he doubles his asseueration except a man bee borne of water and of the spirit he cannot enter into the kingdome of God Ordinarily no man comes to heauen dry-shod hee must wade through this ford The Minister must irrigare 1 Cor. 3. Iohn Baptist must powre on water and Christ must Christen vs with the Holy Ghost and with fire There must bee a washed body a clensed conscience This is that the Apostle calls pure water Heb. 10. Let vs draw neere with a true heart in full assurance of faith hauing our hearts sprinkled from an euill conscience and our bodies washed with Pure water So let vs draw neere without this no daring to approach the Throne of grace Through this Sea we must all saile the Holy Ghost being our Pilot the word of God our Compasse or how should we thinke to land at the hauen of heauen 7. Lastly others affirme that by this glassy Sea is meant the World So Bullinger c. This being the most generall and most probable opinion on it I purpose to build my subsequent discourse A speciall reason to induce me as I think the best light to vnderstand the Scripture is taken from the Scripture and as God best vnderstands his owne meaning so he expounds it to vs by conferring places difficult with semblable of more facility I deriue from Reuel 15. verse 2. I saw as it were a Sea of glasse mingled with fire and they that had gotten the victory ouer the beast and ouer his image and ouer his marke and ouer the number of his name stand on the sea of glasse hauing the harpes of God Where the Saints hauing passed the dangers of the glassy sea all the perils and terrors of this brittle and slippery World and now setting their triumphant feete on the shores of happinesse they sing a victorious song Great and maruellous are thy workes Lord God Almighty iust true are thy wayes thou King of Saints Praising God with harpes and voices for their safe waftage ouer the sea of this World Now for further confirmation of this opinion in the 3. verse the exultation which they sing is called the song of Moses the seruant of God So that it seemes directly to answere in a sweet allusion to the deliuery of Israel from the Egyptians At what time the diuided waters of the redde sea gaue them way standing vp as a wall on their right hand and a wall on their left and that so long till the little ones and the women with childe might passe ouer dry-shod But at last returning to their old course swallowed vp their pursuers Immediately hereon Exodus 15. Moses and all Israel turning backe to behold the Egyptians drown'd in the sea or floting on the waues whiles themselues stood secure on dry land they sung a song to the LORD The Children of Israel hauing passed the redde sea sing a song to the LORD the children of GOD hauing past the glassy sea sing a song also and this latter song is called by the name of that first euen the song of Moses So that the Analogy stands thus 1. The redde sea was a type of this glassy sea the VVorld 2. The olde Israelites of the new and true Israelites the Faithfull 3. The Egyptians of all wicked persecutors and enemies of Gods Church 4. Canaan the Land of promise of Heauen the Land of purchase which Christ bought for vs at so great a price Our Aduersaries like theirs our dangers like theirs our waftage like theirs but the Countrey we saile to far transcends that earthly Canaan That did but flowe with milke and hony for a time this with infinite ioy and illimited glory for euer Against this construction it is obiected 1. This Sea is before the Throne how can the World be so said Answ. Properly to shew that all things in the World are not subiect to fortune but gouern'd by Him that sits on the Throne 2. The world is rather thicke and muddie how can it be called Chrystall Answ. Fitly not in regard of the owne nature for so it is polluted but respectu Intuentis in regard of God that beholds it who sees all things done in it so clearely as in Chrystall The Allegorie then giues the World 1. for a Sea 2. for a Sea of glasse 3. Like to Chrystall 4. Lastlie it is before the Throne Two of the circumstances concerne the world in thesi two in hypothesi It is described taliter and totaliter simply and in reference Simply what it is in it selfe In reference what it is in respect of God The world is In regard of it selfe a Sea A Sea for Tempestuousness Sea of Glasse A Sea of Glasse for Brittlenesse In regard of God Like Chrystall for Gods eye to see all things in it  Before the Throne subiect to Gods
lamentable is it to see Owles and â—…ctes Iim and Zijm impiety impenitency and rebellion dwelling in that mansion which the Lord of Hosts built for himselfe Heu domus antiqua quà m dispari dominar is domino Oh ancient house how ill art thou gouern'd where Couetousnesse is the Hall for there is no roome for charity in her old place Oppression the Kitchin where the liues and liuings of poore men are dressed for rich mens tables Pride is the Parlor which is hung with ostentation and selfe-flattery Wantonnesse is the Chamber where concupiscence sits and hatcheth an innumerable brood of lustes Malice is the Chimny which euer smoaks and sometimes flames out reuenge Security is the Bed whereon Satan lull's himselfe and Impenitency keepes the gate that no admission be giuen to admonition nor any thing let in to disquiet the Deuils house Oh the mercy of God! Shall we let in our enemies and keepe out our friends Must Satan be aduanced into Gods throne Shall pride shut the doore against the Lord of all mercy and comfort who yet hath promised to dwell in the humble and contrite soule For shame let vs cast Satan out keepe him out Though he flatter with the voyce of the Hiena at the doore and giue blandiloquous proffers yet Ianuafâ—…llaci non sit apertâ—… virâ—… 4. His affection to the same place Whence I came out Experienced delight sharpens desire whereas vnknowne things are not cared for This vncleane spirit remembers the softnesse and warmth of his old lodging and therefore no maruell if he conets to repossesse it Because 1. He finds an easier and softer residence there then in hell He had rather be in any place then his owne place rather in hogges then in the deepe There he is tormented himselfe here hee doth vexe and tempt others 2. Man is made after the Image of God to whom since he finds that his malice cannot extend he labours to deface his Picture Hence man beares the blowes which are mean't at God 3. Man is by Christ aduanced to that place whence God disthroniz'd him Now he cannot endure that a humane creature should ascend to that heauen whither himselfe once an Angell may not be admitted 4. Hee is exasperated against man by that curse inflicted on him for seducing man that the seede of the Woman should breake his head This irreconcilable enmityâ—…nrageth â—…nrageth and maddes him CHRIST hee could not quell haue at Christians 5. Lastly the Deuill is proud still and though he be cast downe is not humbled though low not lowly He takes a pride in his kingdome though it be but of darknes and lones to haue many subiects to doe him homage Since hee cannot be King in heauen hee would commaund in hell To enlarge his dominion hee would like Absolon steale away the hearts of men from king Dauid of Israel the Liege-lord of heauen and earth Hence he affects his old house there hee is sure of good cheare and welcome a fire of lust to warm him a bed of vncleannesse to lodge him and a table furnished with all manner of impieties to feast him Better here then walking in dry places where wickednes is too barren to yeild fruits for his dyet and oppositions too violent to giue him rest You perceiue now his Resolution Reuolution Description of his old seate an affection to it and in all these his Intention His Inuention followes and the successefull answerablenesse of all things to his desire He comes and hee findes preparation for his entertainment consisting in Clearenes Cleannesse Trimnesse Clearenes it is empty Cleannes or handsomnesse it is swept Trimnes or adornation it is garnished 1 The Deuill shall not want roome when hee comes there shall bee no in-mate in the house to molest him but such as hee either left behinde or sent before vicious lusts Which are indeede parts of himselfe and therefore cannot be said to be sodalitium They are shadowes and resemblances of himselfe which though he findes there he reputes the house no lesse empty 2 It is not enough to bee empty and capable to receiue him but it must be cleanly and plausible to receiue him swept There must bee a cleare riddance of what soeuer may discontent him 3 Nay all this preparation is too slender as if some great Prince were expected the house must be garnished as it were hung with Tapestry Arras There must not onely be emptinesse handsomnesse but neatnesse So then here is the prouision of the house to receiue him 1. It is not troublesome for it is empty 2. It is not slâ—…tish for it is swept 3. It is not incurious for it is garnished There is capacity conueniency curiosity Which three circumstances of prouision wee may thus expound 1. VVe will referre clearnesse or emptinesse to the absence of faith and good workes 2. Cleannesse or handsomenesse to an ouerly repentance 3. Trimnesse and curiosity to hypocrisie 1. Vacuitie It is Empty True faith is neuer alone It is in the very act of Iustification sola but not solitaria Good works as inseparable attendants or rather effects accompany it Where these are there is no emptinesse But in this Apostate or blacke Deuill there is neither the Mistresse nor the Maides Faith nor good workes therefore the roome of his heart is empty and capable of receiuing the vncleane spirit Perhaps in this vacancy absence of the power of Satan there might be an abstinence from grosse impieties but there was no hearty alacrity to the troublesome workes of godlines therefore he is iustly said to bee empty We know that the forbearance of monstrous and world-noted wickednesse is not enough to iustifie before God or to acquit vs from eternall malediction the Tree is doom'd to the fire that yeelds not good fruites although it yeeld no euill Euen infructuous barrennesse brought Christs curse on the figge-tree Sowre grapes are not onely displeasing to God but no grapes and condemnations floud reacheth further then to drowne obstinacy for it fetcheth in also Infertility God is departed and you know that Sede vacante there will bee no paucity of intruders What house stands long Tenant-lesse No maruell then if an empty vessell be neuer exalted to honour Hence we may inferre that this re-ingresse of Satan can neuer befall the Regenerate for it is impossible to finde their heart empty Faith temperance patience zeale charity hope humility are perpetuall Residentiaries in the Temple of their Soules and if any one be tempted abroad and allured to a short discontinuance yet the other keepe infallible possession and with vnconquer'd strength keepe out Satan If the rest should be driuen into a corner yet Faith would defend the dore against all assaults Indeed there may be such a storme and tempest of an afflicted conscience that the graces of the Spirit as abscured in a Cloud may not be sensibly perceiued and in regard of our owne feeling there may be an absence or vacuity But wee must not
and number shall be their sorrowes As they haue swallowed vp the poore and deuoured the people of God like bread impouerished the common-wealth vndone the Church and all this vnder colour of long prayers and of a fiery-hot deuotion so they shall receiue greater damnation This is Babilons finall recompence Reuel 18. 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 3. As seauen worse spirits are the reward to him that makes much of one bad and vncleane So are seauen better spirits bestowed on him that vseth one good well One Talent well employed shall gaine tenne and the more we haue the more will God delight to loade vs. God is as kinde to those that traffique his graces to his glory as he is seuere against those that throw his pearles to swine And as this Apostates recidiuation is rewarded by the accession of seauen more wicked Spirits so our sanctified and confirmed hearts shall bee honoured with those seauen most pure spirits Reuel 1. which are before the throne of God These seauen spirits are taken eyther for the seauen gifts of Gods spirit prefigured by the seauen eyes in one Stone Zach. 3. and seauen lampes in one Candlesticke Zach. 4. Which are by some gathered from Esay 11. 2. And the Spirit of the Lord shall rest vpon him the spirit of wisedome of vnderstanding the spirit of counsell and of might the spirit of knowledge and of the feare of the Lord. The first is the Spirit of Piety the second is the Spirit of Wisedome the third is the Spirit of Vnderstanding the fourth is the Spirit of Counsell the fift is the Spirit of Might the sixt is the Spirit of Knowledge the seauenth is the Spirit of the feare of the Lord. Or by putting a certaine number for an vncertaine all the guifts and graces of Gods Spirit are here intended Seauen being a nuÌ„ber of perfection and signifying in the Scriptures Fulnesse God doth so requite his owne blessings that where he finds thankfulnesse for his goodnesse he opens his hands wider and where drops of grace take well he will rayne whole showres of mercy It is his delight to reward his owne fauours crown his owne blessings as if he would giue because he had giuen Thus a greater measure of godlinesse shall possesse vs a greater measure of wickednesse this Apostate then eyther in eyther kind formerly was had When we receiue grace of God wee also receiue grace to employ that grace so that if we thriue not in the growth of godlines wee may causefully call our sanctity into question As he à malo adpeius from euill to worse descends gradually to hell so must we by ioyning vertue to faith and to vertue knowledge and to knowledge temperance c. as per scansum climbing by degrees get vp into heauen I haue described the Associates now for the Assault Wherein briefly obserue 1. their Inuasion 2. their Inhabitation 3. their Cohabitation 1. Their Inuasion They enter Alas what should hinder them when a sauage Troupe appointed at all hands armed with malice and mischiefe cap ape assaults a poore weake Fort that hath nothing but bare walles and naked gates and those set wide open to defend it selfe If Lot were in Sodome if but Faith stood in the Turret of the conscience there might be some beating back of their forces but there is no reluctation where there is no enemy S. Paul describes the Christians Armour Ephe. 6. Stand hauing your loynes girt about with truth hauing on the brest-plate of righteousnes your feet shod with the preparation of the Gospell of peace Aboue all take the shield of Faith wherewith yee shall bee able to quench the fiery dartes of the wicked Take the helmet of saluation and the Sword of the Spirit c. This Apostate hath not a piece of it to warde the least blow wheresoeuer it strikes him He is to deale with cunning Fencers and hath neyther offeusiue nor defensiue weapons Not Truth but error is the girdle of his loynes and for the brest-plate of righteousnesse hee knowes not how to put it on His fâ—…ete were neuer shod with the preparation of the Gospell he had not so much time to spare from his nimble gadding after vanities The fiery darts of these wicked spirits may burne and wound him to death he hath no Shield of Faith to coole or quench them The helmet of saluation is farre from him he knowes not in what Armory to find it And for the sword of the spirit he cannot tell how to handle it He is an vnwalled city an vndefenced Fort an vnarmed man No maruell if thâ—…se foule spirits enter when there is neyther contention nor intention to repell them Omnia tradentur portas reserabimus hosti 2. Their Inhabitation Dwell The Deuil dwelleth in a Man not tanquà m corpus locatum in loco as a bodye seated in a certaine place for spirits are not contained in any place Incorporeall created substances doe not dwell in a place locally or circumscriptiuely as bodies doe but definitiuely Nor dwell these in him tanquam forma in materia as the forme in a substance as the soule in the body For the Deuill is a simple substance of himselfe not compounded of any aliene or second matter But they dwell in him by a secret and spirituall power darkning their mindes 2. Cor. 4. that the light of the glorious gospel of christ shold not shine vnto tâ—…eÌ„ Poysoning their affections that being past feeling they might giue themselues ouer to lasciuiousnesse to worke all vncleannesse with greedinesse Hardening their hearts Rom. 2. til they treasure vp to themselues wrath against the day of wrath and reuelation of the righteous Iudgement of God All which is no other in effect but damming vp the lights and windores of this Fort ramming vp the gates and fortifying the walles Thus they dwell in him like witches in an inchanted Castle and who shall breake their spels deliuer him You see then this blacke Deuil hath but sorry guests that purpose longer stay with him then a night to dwell yea to dominere till they haue eaten him quite out of house and home 3. Their Cohabitation They dwel there all of them euen together 1. There is roome enough in one heart for many sins Mary Magdalens heart held seauen deuils this Apostates eight There was a whole Legion in another Math. 8. All the Principalities and powers of darknesse in a fourth Absolon had treason ambition pride incest ingratitude for his hearts stuffing Iudas had no fewer turpitudes in his The heart is so small a piece of flesh that it will scarce giue a Kite her breakfast yet behold how capacious and roomthy it is to giue house-roome to seauen Deuils He that should reade and obserue the great Physitians dissection of mans heart Math. 15. Out of the heart