Indeede the Law still abides as Christ when hee rose from the graue the graue remained still Peâ—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 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 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 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 Whosoeuer is borne of God ouercommeth the world and this is the victorie that ouercommeth the world euen our faith Let vs reioyce therefore 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 rottâ—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 leasâ— 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 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 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 Oh Israel thou hast destroyed thy selfe but in mee is thy helpe For God is euer formost in loue 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 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 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 precesiâ—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 seared vp with an hote iron The conscience of a wicked man first speakes to him as Peter tâ— Christ Master looke to thy selfe But he stops her mouth with a violent hand Yet shee would faine speake with him like the
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 strâ—etes and broad places of our Country and not finde a man 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 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 and then God is content wee should deriue from his Throne 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 sâ—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 whileâ— 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 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 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 answerâ— God knowes when to chide and when to mourne when to say Get thee behinde me Satan as to Peter 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 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 there is no truth in vs. Nothing makes our guilt more palpable then the pleading our selues not culpable Euery droppe of this presumptuous Holy-water sprinckled on vs brings now aspersions of filthinesse It is nothing else but to vvash our spottes in mudde Yet speake freely Doth not God complaine Examine 1. The words of his mouth 2. The works of his hand 1. The voyce of his Ministers is his voyce Hee that heareth you heareth me Doe not the Ieremies of these dayes mourne like Turtles as vvell as sing like Larkes Doe they not mingle with the tunes of Ioy the tones of Sorrow When did they reioyce euer vvithout trembling 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
both forward and froward the forward and yeelding by promises of good cheare secunda dies that they shall haue a fairâ— 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 Sanctimoniâ— they get a Saints money but indeed argentum foecundum argumentum facundâ—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 Coueâ—ousnesse often is the Host Ebrietie drinkes the liquor Swearing keepes thâ— 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 aâ—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 These Instruments of Tentation cannot hurt vs except wee be enemies to our selues They doe their worst 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 tentatâ—ons as Ashur did Israell but the worke done the rod is throwne into the fire they are but â—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 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 â—aesitations with this conclusion Abstulit hunc tandem Russini panatumultum 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 thâ— 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 laâ—â—um lâ—tum daintie and cherishing châ—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 waters that the spirit moued on at the creation the â—irst waters nor the waters of Regeneration moued by the same spirit sanctifying waters nor the waters of Bethesda stirred by an Angell salutare and medicinall waters nor the waters issuing from vnder the threshold of the Sanctuarie preseruatiue waters But the bitter waters of Marah without the sweet wood of Grace to season them Waters of Trouble from which Dauid prayes for deliuerie Tumultuous waters Waters that turne into blood bloodie waters 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
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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 drâ—nke with blood Feare not to finde them ye Iurors lest whiles you sauâ— 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 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 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 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 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 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 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 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 cur nâ—xia lumina feci Why haue I so couetously beheld these vanities Paucis de Philosophià gustâ—ndum 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 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 diâ—ferent degrees shall be punished with diâ—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 so long as the law holds her peace But as the other escape not the Gallowes so one day Dabit Deus his quâ—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 aâ—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 Sic piscatorem piscis amare potest I haue reade of an Athenian such another Fisher that he had in an apparition a net giuen him 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 Vsuâ—ers for one Vsurers repentance I will produce you tenne executed Theeues Onely here it is the great Theâ—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 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 There be some thinke to scape this censure though they speake euils of others yet true euils but Cham is cursed for declaring his Fathers nakednesse though true These are like vultures ad male olentia feruntur They passe ouer Mâ—â—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 Ziphims that to currie fauour with Saul betray Dauid but in my opinion Doegs truth was worse then Rahabs lye A mans good name is deere Plerique famam qui non conscientiam verentur Manie stand vpon their credite that neglect their conscience 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 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 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 plentâ—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 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 Blesse and Curse with one mouth Laugh and Cry with one looke Kisse and Betray wirh one signe Bion compares him to a Beast Plato to a Witch all to a Theefe some to a Deuill Plus nocet lingua adulatoris quà m 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 tetâ—git quoscunque colores to all colours except Red and White saith Plinie Red signifying Modestie White Innocencie Natio comaeda est rides 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 Hiâ— 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 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 â— 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
sinne that vvhiles men commit it it commits them either to the high-way or the Hedges and from thence either by a Writ or a Warrant an Arrest or a Mittimus to the prison Solomon saith Hee shall not be rich The Gut is a Gulfe that vvill easily swallow all his commings in Meat should be as wise Agur praied food conuenient for thee or as the Hebrew phrase is the food of thy allowance This dish is to feed on all dishes that may pleasâ— 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 â—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 It is most rancke Idolatrie sayes Paul and so neere to Atheisme vvith a no-God that it makes a carnall God In mea paâ—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 vvrappe vp death in their full morsels and swallow it as Pilles in the Pappe of delicatie They ouerthrow nature vvith that should preserue it as the Earth that is too rancke marres the Corne. They make short vvorke vvith their estates and not long vvith their liues as if they knew that if they liued long they must bee beggars therefore at once they make haste to spend their liuings and ende their liues Full Suppers midde-night Reuels Morning Iunkets giue them no time to blow but adde new to their indigested surfets They are the Deuils crammed Fowles like Aesops Henne too fat to lay to produce the fruites of any goodnesse They doe not dispensare but dissipare bona Domini wisely dispence but blindely scatter the gifts of GOD. They pray not so much for daily Bread as for daintie Bread and thinke God wrongs them if they may not Diues-like fare diliciously euery day Sense is their Purueyour Appetite their Steward They place Paradise in their throates and Heauen in their guts Meane time the state wastes the soule pines and though the flesh be puffed and blowne vp the spirits languish they loue not to liue in a Fenne but to haue a Fenne in them It is not plague enough that GOD withall sends leannesse into their soules but their estates sincke their liues fall away they spinne a webbe out of their owne bowels vvorse then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men-eaters they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-eaters they put a Pleurisie into their bloods a Tabe and Consumption into their states an Apoplexie into their soules the meat that perisheth not is fastidious to their palates that they may feede on that which feeds on them 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 Deuâ—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 hee had rather steale then worke and yet rather begge then take paines to steale and yet in many things rather want then begge 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 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 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 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 mighâ— 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
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 Hypocrisie a tradition to 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 doctrine of the Sadduces as the mistaken Apostles about Bread corrected their owne errours This Doctrine was a deniall of Resurrection of Angel of Spirit The 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 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 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 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 there is nothing so secret that shall not be made manifest The speeches of whispering the actes of the Closet shall 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 the workes of darkenesse And reformation of life is compared to our decent walking in the day Though 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 disceâ—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 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 Prince of darkenesse his kingdome is a kingdome of darkenesse and his walkes are the walkes of dâ—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 â—owder-Traâ—tours met in the Vault But the eyes of Iehouah see not onely things â—one in the tops of the Mountaines but could spâ—e the Treaâ—on of the Vaulâ— 2. And this is the consequent Iâ—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 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 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 of the whole familie in Heauen and Earth knowes all the Angles and Vaults of the World Iupiter est quodcunque vides quocunque moueris In him we liue moue and haue our being
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 maâ—s reputation be but hypemeniâ—m â—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 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 orâ— 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 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 Nebaâ—'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 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 bring health to the flesh are life to those that find them But sinne is rottonnesse to the bones 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 sâ—râ—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 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 Nurâ—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 poâ—â—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 Madianitâ—sh Harlot Sinne leads in a traine of no fewer nor weaker plagues Consumptions Feauers Inflammations Botches Emerods Pestilences are peccati qedisehuae the obseruant hand-maides of iniquitie As it is then wicked to 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. 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
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 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 Hâ—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 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 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 Vbi per millia millia annorum cruciandi nec in secula seculorum liberandi Myriades of yeeres shall not accomplish nor determine their punishments 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. Capernaum shall be cast downe to Hell Solomon so speakes The way of life is aboue to the wise that hee may depart from Hell beneath And of this Harlot Her house is the way to Hell going downe to the chambers of death 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 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 Dâ—monax answere being asked where Hell was 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 cryes vnto God out of the belly of Hell Dauid sung de profundis Out of the depth haue I cryed vnto thee oh Lord. So Christ speakes of the vnbeleeuer that hee is 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 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 Deuilâ— as hereafter in the chaines of damnation so here in the bands of dominion which Solomon cals funes peccatorum as he hath drawne iniquitie with the cords of vanitie so hee shall be holden with the cords of his sinnes 2. There is a Hell in his conscience So Saint Augustine 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 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 fâ—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 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 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 the heart doth not laugh with the looke He dares be an hypocrite that durst be a villaine If hee would speake truth of himsâ—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 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 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 â—ay say a little smoake reâ—king out of that fiery pit whereby the afâ—licted may giue a guesse at Hell as Pythagoras guessed at the stature of Hercules by the length of his foote But else per nulla figura gehâ—nnae nothing can truely resemble Hell 2. The earnest is infinitly short of the totall summe 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 wreâ—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
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 â—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 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 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 Epâ—minondas Generall of the Thebans 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 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 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 Congregatioâ— 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 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 What could I haue done more for my Vineyard The words are
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 Panace is an hearbe whereof Plinie thus testifieth Panace ipso nomine omâ—iâ—m morborum remedia promittâ—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 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 Hauâ—lab boasted A â—tronger Armour then was Vâ—lâ—â—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 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 riâ—de the Mace is thâ— 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 All Scripture is giuen by inspiration of God and is profitable for doctrine for reprooâ—e for correction for instruction in righteousnesse That the man of God may be perfect throughly furnished vnto all good works His salubriter et corriguntur praâ—a et nutriuntur parâ—a et magna oblectantur ingenia Euill wittes are corrected simple are illightned strong are delighted by the word And In his quotidie proficerem si â—as solas ab ineunte pueritia vsque ad deâ—repitam sâ—â—â—ctutem maximo otiâ— 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 â—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 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 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 Parthians Medes Elamites c. Iewes and Proselâ—â—es Cretes and Arabians and no question but their affections were as naturally as nationally different yet were three thousand wonne at one Sermon So the 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 charitie the Publicans of equitie the Souldiours of innocencie This was prophecied by 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
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 Lanâ— 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 to â—ish for the twentie pence Piâ—cantur vt adipiscantur non homines sed hominum They labour hard to take not men 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 Sâ—luer-fishers that angle onely for the tributarie Fish too many of those Phisitians that set vp their bills and offer their seruice and cure not vvhere the people are sickest but vvhere they are most liberall Some will not practise except they haue three or foure Parishes vnder their Cure at once these are Phisitians not for Church but Steeples Some are vvandering Empirickes that vvhen they come to minister spend all the time in a cracking ostentation of their Cures or demonstration of their skill in Pictures and Tables neuer approuing it to their credulous Patients These are bragging Phisitians Some minister onely opium to their people and so lull them in their sicke securitie these are dull Phisitians Some minister Medicines not to ease their stomachs of the burden of their sinnes but to put lightnesse into their braines scaâ—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 vt scientiam suam vendant â—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 quam qui Philosophiâ—m vâ—l vt â—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 quà m se winning like Demas the world and loosing like Iudâ—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 beâ—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