better life is the soule spoiled of when sinne hath taken it captiue The Adultresse will hunt for the precious life She is ambitious and would vsurpe Gods due and claime the heart the soule Hee that doth loue her destroyeth his owne soule Which shee loues not for it selfe but for the destruction of it that all the blossomes of grace may dwindle and shrinke away as bloomes in a nipping Frost and all our comforts runne from vs as flatterers from a falling Greatnesse or as Vermine from an house on fire Nay euen both thy liues are endangered The wicked man goâ—â—h after her as a foole to the correction of the stâ—ckes till a 〈◊〉 strike through his liuer as a bird hasteth to the snare and knoweth not that it is for his life It is as ineuitably true of the spirituall Harlots mischiefe For the turning away of the simple shall slay them Saue my life and take my goods saith the prostrate and yeelding Traueller to the theefe But there is no mercy with this enemie the life must pay for it She is worse then that inuincible Nauy that threatned to cut the throates of all Men Women Infants but I would to God shee might goe hence againe without her errand as they did and haue as little cause to bragge of her conquests Thus haue wee discribed the Temptresse The Tempted followes who are here called the Dead There be three kindes of death corporall spirituall eternall Corporall when the body leaues this life Spirituall when the soule forsakes and is forsaken of grace Eternall when both shall be throwne into hell 1. is the seperation of the soule from the body 2. is the seperation of body and soule from grace 3. the seperation of them both from euerlasting happinesse Man hath two parts by which hee liues and two places wherein he might liue if hee obayed God Earth for a time Heauen for euer This Harlot Sin depriues either part of man in either place of true life and subiects him both to the first and second death Let vs therefore examine in these particulars first what this death is and secondly how Sathans guests the wicked may be said liable thereunto 1. Corporall death is the departure of the soule from the body whereby the body is left dead without action motion sense For the life of the body is the vnion of the soule with it For which essentiall dependance the soule is often called and taken for the life Peter said vnto him Lord why cannot I follow thee now I will lay downe my soule for thy sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soule meaning as it iâ— translated his life And He that findeth his soule shall loose it but hee that looseth his soule for my sake shall finde it Here the Soule is taken for the Life So that in this death there is the seperation of the soule and body the dissolution of the person the priuation of life the continuance of death for there is no possible regresse from the priuation to the habite except by the supernaturall and miraculous hand of God This is the first but not the worst death which sinnâ— procureth And though the speciall deaâ—nesse of the guests here be spirituall yet this which we call naturall may be implied may be applied for when God threatned death to Adams sinne in illo die mâ—riâ—ris in the day that thou eatest thereof thou shalt surely die yet Adam liued nine hundred and thirtie yeares after There was notwithstanding no delay no delusion of Gods decree for in ipso die in that very day death tooke hold on him and so is the Hebrew phrase dying thou shalt dye fall into a languishing and incurable consumption that shall neuer leaue thee till it bring thee to thy graue So that hee instantly dyed not by present seperation of soule and body but by mortallitie mutabillitie miserie yea by sorrow and paine as the instruments and agents of Death Thus said that Father After a man beginneth to be in this body by reason of his sinne he is euen in death The wicked then are not onely called Dead because the conscience is dead but also in respect of Gods decree whose inviolable substitution of Death to Sinne cannot be euaded auoyded It is the Satute-law decreed in the great Parliament of Heauen Statutum omnibus seâ—el mori It is appoynted vnto men once to die Tâ—is is one speciall kindnesse that sinne doth vs one kisse of her lippes Shee giues her louers three mortall kisses The first kils the conscience the second the carkase the third body and soule for euer Death passed vpon all men for that all haue sinned So Paul schooles his Corinths For this cause many are weaâ—e and sicke among you and many sleepe And conclusiuely peccati stipendium mors The wages of sinne is Death This Death is to the wicked death indeed euen as it is in it owne full nature the curse of God the suburbes of Hell Neither is this vniust dealing with God that man should incurre the death of his body that had reiected the life of his soule nisi praecessisset in peccato mors animae numquam corporis mors in supplicio sequerâ—tur If sinne had not first wounded the body death could not haue killed the soule Hence saith Augustine Men shunne the death of the flesh rather then the death of the spirit that is the punishment rather then the cause of the punishment Indeed Death considered in Christ and ioyned with a good life is to Gods elect an aduantage nothing else but a bridge ouer this tempestuous sea to Paradice Gods mercy made it so saith S. Augustine Not by making death in it selfe good but an instrument of good to his This hee demonstrates by an instance As the Law is not euill when it increaseth the lust of sinners sâ— death is not good though it augmâ—nt the glory of suâ—ferers The wicked vse the law ill though the law be good The good die well though death be euill Hence saith Solomon The day of death is better then the day of ones birth For our death is not obitus sed abitus not a perishing but a parting Non amittitur anima praemittitur tantum The soule is not lost to the body but onely sent before it to ioy Si duriùs seponitur meliùs reponitur If the soule be painfully laid off it is ioyfully laid vp Though euery man that hath his Genesis must haue his Exodus and they that are borne must dye Yet saith Tertullian of the Saints Profectio est quam putas moâ—tem Our dying on earth is but the taking our iourney to Heauen Simeon departs and that in peace In pace in pacem Death cannot be euentually hurtfull to the good for it no sooner takes away the temporall life but Christ giues eternall in the roome of it Alas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corpora cadauera Our graues shall as
banket haue this death in present the precedent and subsequent are both future the one naturally incurred by sinne the other iustly inflicted for vnrepented sinne For all shall dye the corporall death Hee that feareth an oath as well as hee that sweareth the â—eligious as the profane But this last which is Eternall death shall onely cease on them that haue before hand with a spirituall death slaine themselues This therefore is called the second death Blessed and holy is hee that hath part in the first resurrection which is the spirituall life by grace On such the second death hath no power Hee that is by Christ raised from the first death shall by Christ also scape the second But hee that is dead spiritually after hee hath died corporally shall also dye eternally This is that euerlasting seperation of body and soule from God and consequently from all comfort Feare him saith our Sauiour that is able to destroy both body and soule in Hell And many of them that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and euerlasting contempt This is that death that God delights not in His goodnesse hath no pleasure in it though his iustice must inflict it Man by sinne hath offended God an infinite Maiestie and therefore deserues an infinite miserie Now because he is a nature finite hee cannot suffer a punishment infinite in greatnesse simul et semel together and at once hee must therefore endure it successiuè sine fine successiuely without end The punishment must be proportioned to the sinne because not in present greatnesse therefore in eternall continuance Christ for his elect suffered in short time sufficient punishment for their sinnes for it is all one for one that is eternall to dye and for one to dye eternally But he for whom Christ suffered not in that short time must suffer for himselfe beyond all times euen for euer This is the last Death a liuing death or a dying life what shall I tearme it If it be life how doth it kill If death how doth it liue There is neither life nor death but hath some good in it In life there is some ease in death an end But in this death neither ease nor end Prima â—ors animam dâ—lentem pellet de câ—rpore secunda mors animam nolentem tenet in corpore The first death driues the soule vnwillingly from the body the second death holdes the soule vnwillingly in the body In those dayes shall men seeke death and shall not finde it and shall desire to dye and death shall flye from them Their worme shall not dye Thus saith the Scripture morientur mortem they shall dye the death Yet their death hath much too much life in it For there is a perfection giuen to the body and soule after this life as in heauen to the stronger participation of comfort so in hel to the more sensible receiuing of torment The eye shall see more perspicuously and the eare heare more quickly and the sense feele more sharply though all the obiects of these be sorrow and anguish Vermis conscientiam corrodet ignis carnem comburet quia et corde et corpore deliquerunt The worme shall gnaw the conscience the fire burne the flesh because both fleâ—h and conscience haue offended This is the fearfull death which these guests incurre this is the Shoâ— at the Diuells Banket God in his Iustice suffers him to reward his guests as hee is rewarded himselfe and since they loued his worke to giue them the stipend due to his seruice These are the tempted guests dead The vlgar Latine translation I know not vpon what ground hath interpreted here for mortui Gigantes thus hee knoweth not that the Gyants are there Monstrous men that would dart thunder at God himselfe and raise vp mountaines of impietie against Heauen As if they were onely great men that feasted at Sathans Banket whose riches were able to minister matter to their pleasures And surely such are in these dayes of whose sinnes when we haue cast an inventory account we might thus with the Poet sum vp themselues Viâ— dicam quid sis magnus es Ardelio Thou hast great lands great power great sinnes and than Dâ—st aske me what thou art th' art a great man The Gyants in the Scripture were men of a huge stature of a fierce nature The Poets fained their Gyants to be begotten and bred of the Sunne and the Earth and to offer violence to the Gods some of them hauing an hundred hands as Briareiu was called centimanus meaning they were of great command as Helen wrot to Paris of her husband Menelaus An nescis longas regibus esse manus This word Gyants if the originall did afford it must be referred either to the guests signifiing that monstrous men resorted to the Harlots table that it was Gigantoum conviuium a tyrannous feast or else and that rather to the tormentors which are laid in ambush to surprise all the commers in and carry them as a pray to Hell But because the best translations giue no such word and it is farre fetched I let it fall as I tooke it vp The third person here inserted is the Attempted the new guest whom she striues to bring in to the rest He is discribed by his ignorance Nescit Hee knoweth not what company is in the house that the dead are there It is the Deuils pollicie when hee would ransacke and robbe the hoâ—se of our conscience like a theefe to put out the candle of our knowledge That wee might neither discerne his purposes nor decline his mischeefes Hee hath had his instruments in all ages to darken the light of knowledge Domitian turnes Philosophie into banishment Iulian shuts vp the Schoole-doores The barbarous souldiours vnder Clement the seauenth burned that excellent Vatican library Their reasons concurred with Iulians prohibition to the Christans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least they kill vs with our owne weapons For it is said euen of Gentile learning Hic est Goliae gladius quo ipse Goliah ingulandus est Hic Herculis claua qua rabidi inter Ethnicos canes percutiendi sunt This is that Goliahs sword whereby the Philistine himselfe is wounded This is that Hercules clubbe to smite the madde dogs amongst the heathen Habadallus Mahomets scholler that Syrian Tyrant forbad all Christian children in his dominions to goe to schoole that by ignorance hee might draw them to superstition For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be destitute of learning is to dance in the darke These were all Sathans instruments yet they come short of the Pope whose pollicie to aduance his Hierarchie is to oppresse mens consciences with ignorance teaching that the fulnesse of zeale doth arise from the emptinesse of knowledge euen as fast as fire flasheth out of a fish-pond There are degrees in sin so in ignorance It is a sin to be ignorant of that we
nor a Tap-house-Lecture oâ—â—ly as among Drunkards that fetch authoritie from the pot like Augustus Caesar to taxe all the world but a Citie-lecture such a one as Iesabell read to Iezreell a publike Preaching her Pulpit being excelsa ciuitatis top-gallant filling eminent places with emanant poisons 2. Solomons Pulpit is yet transcendent and aboue it for it is a â—hrone a Throne of Iuorie ouerlaid with gold such a Throne as no Kingdome could follow it The Preacher is a King the Pulpit a Throne nay an Oracle de Solio rex oracula fundit For God gaue him wisedome yea such a wisedome that no man but his Antitype God and man did euer excell him 5 Their Commissions 1. The Deuill gaue Sinne her â—rrand guilded her tongue and poâ—soned her heart put a cup of damnation into her hand and the Sugar of Temptation to sweeten it allowed her for his Citie-Recorder or his Towne-â—laâ—ke and sealed her a commission from Helâ— as Saul had from the High-Priest to binde with snares Filios Tâ—rrae the Sonnes of Men. 2. But God gaue Solomon a celestiall roule to eate as to Ezâ—kiel and touched his lips with a coâ—le from his owne Altar as to Esay putting into his mouth documenta vitae the ordinances of eternall life God hath set this day before you two diuers Pulpits aduerse Preachers dissonant Texts declares who speakes by his warrant who besides it against it Behold as Moses said I haue set life and death before you take your choyse The Dialogue of both the verses present vs with a Banket conuiuium or conuitium rather a Feast but a Fast were better a Banket worse then Iobs childrens or the Dagonals of the Philistins like the Bacchanals of the Moenades when for the shutting vp of their stomachs the house fell downe and broke their neckes You haue offered to your considerations verse 17. supplying but the immediatly precedent word Dixit 1. The Inviter 2. the Cheare Solomon comes after as with Salt and Vinegar and tels you 3. the Guests 4. and the Banketting-house verse 18. But the dead are there c. The Inviter It is a woman She saith to him but that name is too good for she hath recouered her credit a woman as she brought woe to man so she brought forth a weale for maâ— causa dâ—licti solatium relicti an instrumentall cause of transgression and no lesse of Saluation If you say she brought forth Sinne without man so she brought forth a Sauiour without man as the Diuell tempted her to the one so the Holy Ghost ouershadowed her to the other This not a woman then but a Harlot meretricia mulier a degenerate woman vnwomaned â—t pudore pudicitia of both modestie and chastitie The feast is like to be good when an Harlot is the Hostice And sure the Scriptures found some speciall parietie if not identâ—tie betweene these two not making their names conuertible which had beene much but expressing by one word both of them which is more as if it concluded their professions and conditions names and natures all one which is most of all Impleta in nostris haec est Scriptura diebus Experience hath iustified this circumstance A Harlot then bids and feasts and kils what other successe can be looked for If Dalilah inuite Sampson waâ—e his lockes shee will spoile the Nazarite of his hayres there are many Dalilahs in these dayes I haue read of many Inviters in the holy Writ some good many indifferent most euill this worst of all 1. Good Matth. 22. you haue the King of Heauen a Feast-maker Cant. 5. you haue the Kings sonne a Feast-maker Iesus Christ bids Eate oh friends drinke abundantly oh beloued Reuel 22. you haue the Spirit of glorie a Feast-maker and an Inviter too The Spirit and the Bride say Come To this Feast few come but those that doe come are welcome well come in regard of themselues for there is the best cheare Blessed are they that are called to the Mariage-Supper of the Lambe welcome in respect of God who doth not grudge his mercies 2. Many indifferent and inclining to good Abrahams feast at Isaac's weaning Sampsons at his marriage The Wedding-feast in Cana where the King of glory was a Ghest and honoured it with a Miracle with the first Miracle that euer hee wrought 3. Euill Nabals feast at his Sheepe-shearing a drunken feast Belshazzars feast to a thousand of his Lords surfetting with full carouses from the sacred Boles a sacrilegious Feast The Philistins feast to the honour of Dagon an Idolatrous feast Herods birth-day-feast when Iohn Baptists head was the last course of the seruice a bloody feast The rich Churles a quotidian feast a voluptuous surfet all bad 4. This yet worst of all the Harlots feast where the Ghests at once comedunt comeduntur their soules feast on euils and are a feast to Deuils for whiles men deuoure sins sins deuoure them as Actaeon was eaten vp of his owne dogs This is a bloody Banket where no ghest escapes without a wound if with life for if Sinne keepe the Reuels Lusts are the Iunkets Ebrietie drinkes the Wine Blasphemie sayes the Grace and Bloud is the conclusion But allegorically Sinne is heere shadowed by the Harlot Voluptuousnâ—sse meretricum meretrix the Harlot of Harlots whose Bawde is Beâ—lsebub and whose Bridewell is broad Hell Wickednesse foeminei generis dicitur is compared to a Woman and hath all her senses Lust is her eye to see Briberie her hands to feele Sensualitie her palate to taste Malice her eare to heare Petulancy her nose to smell and because shee is of the foeminine sexe we will allow her the sixtsense tittle-tattle is hâ—r tongue to talke This is the common Hostice of the world Satans house-keeper whose dores are neuer shut nocâ—es atque dies patet c. There is no man in the world keepes such hospitalitie for hee searcheth the ayre earth sea nay the Kitchen of Hell to fit euery palate Vitellius searched farre and wide for the rarities of nature Birdes Beasts Fishes of inestimable price which yet brought in the bodies are scorned and onely the eye of this Bird the tongue of that Fish is taken that the spoyles of many might bee sacrifices to one supper The Emperour of the low Countries Hell hath delicates of stranger varitie curiositie Doth Iudas stomach stand to treason there it is hee may feede liberally on that dish Doth Nero thirst for homicides the Deuill drinkes to him in â—oles of bloud is Ieroboam hungry of Idolatrie behold a couple of Calues are set before him hath Absolon the Court-appetite Ambition loe a whole Kingdome is presented him for a messe a shrewd baite Machiauâ—ls position faith-breach for Kingdomes is no sinne The Deuill thought this Dish would please CHRIST himselfe and therefore offered him many kingdomes for
the Inditement a rebellion against our Soueraignes Crowne and Dignitie Ambitious theefes in the Court Simoniacall theeues in the Church hollow-hearted theeues in the Citie oppressing and men-eating theeues in the Country all must be summoned their debts summed their doome sentenced The impartiall conscience from the booke of their liues shall giue in cleere euidence There is no retaining of Counsell no bribing for a partiall censure no tricke of demure no putting off and suspending the sentence no euading the doome The cursed generation of thefts are now easily borne and borne out Subtiltie can giue them the helpe of a conueyance and money purchase a conniuence But then alasse what shall become of them and of many soules for them what shall become all the Traitours gory Murtherers impudent Atheists secret Church-robbers speckled Adulterers rusty Sluggards nasty drunkards and all the defiled wretches that haue sucked damnation from the breasts of blacke Iniquitie An impenetrable Iudge an impleadable Inditement an intolerable anguish shal ceaze vpon them Mountaines of Sand were lighter and millions of yeeres shorter then their torments Oh thinke thinke of this ye Sonnes of rapine that with greedinesse deuoure these stollen waters You can not robbe God of his glory man of his comforts your selues of your happinesse but God Man your owne Soules shall cry against you What thunder can now beat into you a feare of that which then no power shall ease you of why striue wee not Niniueh-like to make the message of our ouerthrow the ouerthrow of the message and so worke that according to Sampsons Riddle the Destroyer may saue vs Wherefore are wee warned but that wee might be armed and made acquainted with Hell in the speculation but that wee may preuent the horrour of it in passion Let me tell you yee theeues that sit at Sathans boord there is a theefe shall steale on you steale all from you The day of the Lord will come as a Theefe in the Night in the which the heauens shall passe away with a great noyse c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Theefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away priuily or by stealth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hiding or couering Fur a furuo quia in obscuro venit A theefe as well for stealing on vs as for stealing from vs. He comes in the darke when no body sees treads on wooll that no body heares watcheth an houre that no body knowes This Theefe shall steale on you perhaps Banketting at this Feast of Vanitie as the Flood came on the old World vvhiles they ate and dranke and were merrie Watch therefore for you know not what houre your Lord doth come So Chrysostome on that place from our Sauiours comparison of the good man of the house non laederetur ille furto si sciret venturum vos scitis paratiores esse debetis The theefe should not hurt him if he knew of his comming you know he wil come prepare for his welcome We are all housholders our bodies are our houses our soules our goods our senses are the Doores and Windores the Lockes are Faith and Prayer The day of our doome will come as a theefe let our Repentance watch let it neuer sleepe lest we perish Si praescirent homines quando morituri sint deligentiam super cam rem ostenderent If men foreknew the time of their death they would shew carefulnesse in their preparation how much more being ignorant But alas Ignorance couenants with death and securitie puts far away the euill day and causeth the seat of violence to come neere When the Prophets of our Israell threaten Iudgements you flatter your selues with the remotenesse The vision that he seeth is for many dayes to come and he prophecyeth of the times that are farre off As if it concerned you not what ruine laid waste the Land so peace might be in your dayes But there is no peace sayth my God to the wicked our Rose-buds are not vvithered our daunces are not done sleepe Conscience lye still Repentance Thus with the sentence of death instant and in a prison of bondage to Satan present saith S. Augustine Maximo gaudio debacchamur wee are drunken we are franticke with pleasures There may be other there can be no greater madnesse Loe the successe of these stollen waters You heare their nature time hath preuented their sweetnesse God of his mercie that hath giuen vs his Word to enforme our Iudgement vouchsafe by his Spirit to reforme our consciences that wee may conforme our liues to his holy precepts For this let vs pray c. What here is good to God ascribed be What is infirme belongs of right to me FINIS THE Breaking vp of the Deuils Banket OR The Conclusion BY THOMAS ADAMS Preacher of Gods Word at Willington in Bedford-shire ROM 6.21 What fruit had ye then in those things whereof you are now ashamed For the end of those things is death TERTVL lib. ad Martyres Pax nostra bellum contra Satanam To be at warre with the Deuill is to be at peace with our owne Conscience LONDON Printed by Thomas Snodham for Ralph Mab and are to be sold in Paules Church-yard at the signe of the Grey-hound 1614. TO THE RIGHT VERTVOVS AND VVORthy Sisters the Lady Anne Gostwyke and Mris DIANA BOVVLES sauing Health THat I haue clothed this SERMON in the Liuery of your Patronages I might giue many reasons to satisfie others But this one to mee is in stead of all that you affect the Gospell Not with the suddaine flashes of some ouerhote dispositions but with mature Discretion and sound Obedience I could not therefore suffer any thought of mine owne vnworthinesse to disswade mee from presenting this poore labour to your hands who haue so fauourably accepted my weaker seruices I owe you both a treble debt of Loue of Seruice of Thankefulnesse The former the more I pay the more still I owe. The second I will be ready to pay to the vttermost of my power though short both of your deserts and my owne desires Of the last I will striue to giue full paiment and in that if it be possible to come out of your debts Of all these in this small Volumne I haue giuen you the earnest As you would therefore doe with an ill debtor take it till more comes It shall be the more currant if you will set thereon the seales of your acceptance It is the latter end of a Feast yet it may perhaps afford you some Christian delicate to content your well affected spirits It shall let you see the last seruice of Sinnes Banket the harsh and vnpleasant closure of vanitie the madnesse of this doating Age the formall dislike and reall loue of many to this World the euill works of some criticall others hypocriticall dispositions the ending conclusion and beginning confusion of the Deuils Guests The more perfectly you shall hate sinne the more constantly you shall hold your erst
but the worshipper had better part with a talent of gold The Deuill indeed keepes open house noctes atque dies c. Hee makes the world beleeue that hee sels Robin-Hoods peny worths that he hath manum expansam a prodigall hand and giues all gratis but vijs modis hee is paid for it and such a price that the whole world comes short of the value Onely hee is content to giue day and to forbeare till death but then hee claps vp his debtors into euerlasting prisonment and layes an heauy execution on them that eue◠the Spanish Inquisition comes short of it Thus as the King of Sodome said to Abraham Da mihi animas Giue me the soules take the rest to thy selfe The Prince of darkenesse is content that thou shouldest haue riches and pleasures cheape enough onely giue him thy soule and hee is satisfied The Deuill would haue changed his Arithmeticke vvith Iob and rather haue giuen addition of vvealth then substraction if hee could haue so wrought him to blaspheme God Sathan seemes marueilous franke and kinde at first Munera magna quidem praebet sed praebet in hamo They are beneficia viscata ensnaring mercies As the Tree is the Birds refuge when shee flies from the snare and loe there shee findes Bird-lime that teares off her flesh and feathers Conuiuia quae putes insidiae sunt They are baites which thou takest for bankets The poore man is going to prison for a small debt the Vsurer lends him money and rescues him two or thee winters after his fit comes againe and by how much an Vsurer is sharper then a meere Creditour hee is shaken with the vvorse Ague that kindnesse plungeth him into a deeper bondage the first was but a thredden snare which he might breake but this is an infrangible chaine of yron Men are in want and necessitie is durum telum a heauy burden the Deuill promiseth supply Behold the drunkard shall haue Wine the theefe opportunitie the malious reuenge if they be hungry he hath a Banket ready but as I haue seene Emperickes giue sudden ease to a desperate inueterate griefe yet eyther with danger of life or more violent reuocation of the sickenesse so their miserie ere long is doubled and that vvhich vvas but a stitch in the side is now a shrewd paine in the heart The Stagge and the Horse sayth the Fiction were at variance the Horse being too vveake desires Man to helpe him Man gets on the Horses backe and chaseth the Stagge Vsque ad fugam vsque ad mortem to flight to death Thus the Horse gets the victorie but is at once victor victus Captaine and captiue for after that he could neuer free his mouth from the bit his backe from the Saddle Non equitem dorso non fraenum depulit ore Man is beset vvith exigents hee vvailes his vveakenesse the Deuill steps in with promises of succour Iudas is made rich Gehesi gets change of suites Nero is crowned Emperour but vvithall hee gets possession of their affections whence all the power of man cannot vntenant him Thus the last slauerie is worse then the first and the cheare is not so cheap at sitting downe as it is deare at rising vp This is the Deuils cheapenesse no euery good and perfect gift is from aboue The Deuill giues nothing but God giues to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly or abundantly so that when he giues hee takes nothing backe for the gifts of the spirit are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance Ho euery one that thirsteth come ye to the waters of life and he that hath no money c. God hath waters no stollen water but waters of freedome and other blessings if ye loue liquid things o◠an answerable nature greater vertue and those whereof hee is a true proprietarie Wine and Milke Milke to nourish Wine to cherish the heart of man buy them without money let not your pouerty keepe you backe here is cheapnesse if you haue a sauing desire come freely and take your filles The Gospell is preached to the poore Thinke not to buy the graces of God with money lest you and your money perish Onely take your time and come whiles God is a giuing for there is a time when the dore of bountie is shut Though hee stretch forth his hand of mercy all the day yet the night comes when hee drawes it backe againe They that answere him proffering grace as Daniel to Belshazzar Keepe thy rewards to thy selfe and giue thy gifts to another may knocke at his gates and be turned away emptie Now spare to speake and spare to speed Then though you cry vnto mee I will not heare To day then harden not your hearts Pray vnto him and he will giue good things to them that aske him Hee doth not sell but giue not the shadowes but the substances of goodnesse The conclusion then is cleere blessings and graces are truly cheape And no good thing will God withhold from them that walke vprightly All things shall worke to their good that are good The Deuill giues nothing but sels all for price neither are they good things he selleth but figuras boni the meere formes counterfeits of goodnes But if the cheapenesse of sinne so affect men vvhat meane they to runne to Rome for it where I doe not say onely that sinne and damnation hath a shrewd price set vpon them but euen blisse and comfort and no Pilgrim can get the least salue-plaister to heale his wounded Conscience but at an vnreasonnable reckoning But soft it is obiected that Rome is still baited in our Sermons and when we seeke vp and downe for matter as Saul for his Asses wee light vpon the Pope still I answere that I can often passe by his dore and not call in but if he meets me full in the face and affronts mee for good manners sake non praetereo insalutatum I must change a word with him The Pope is a great Seller of these Stollen waters yet his Chapmen thinke them cheape He thrusts his Speare into the Mountaines and sluceth out whole floods as it is fabled of Aeolus Hee vsurpes that of God that he can spanne the waters in his fist that he hath all the graces of God in his owne power and no water can passe besides his Mill as if hee could call for the waters of the Sea and powre them out vpon the face of the Earth or as Iob speaketh of Behemoth Behold he drinketh vp a Riuer and hasteth not and trusteth that he can draw vp Iordan into his mouth As if all the graces of God were packed vp in a bundle or shut into a boxe and the Pope onely was put in trust to keepe the Key and had authoritie to giue and denie them So Aeolus the God of Windes sayth the Poet gaue Vlisses a Maile wherein all the
Nothing in grace though somthing in nature knowledge humane is a good stirrop to get vp by to preferment Diuine a a good gale of winde to wast vs to Heauen But charity is better Knowledge often bloweth vp but charitie buildeth vp Aristotle calles knowledge the Soules eye but then saith our Sauiour if the light be darknesse how great is that darknesse True it is that knowledge without honesty doth more hurt The Vnicornes horne that in a wise mans hand is helpfull is in the beasts head hurtfull If a man be a beast in his affections in his maners the more skilful the more illfull Knowledge hath two pillars Learning and Discreation The greatest Scholler without his two eyes of Discreation and Honestie is like blinde Sampson apt to no good able to much mischiefe Prudence is a vertue of the soule nay the very â—oule of vertue The Mistresse to guide the life in goodnes All morall vertues are beholding to wisedome She directs Bounty what to giue when to giue where to giue And Fortitude with whom for what and how to sight Knowledge is excellent to preuent dangers imminent and to keepe vs from the snares of this strange woman But if the Deuill in our dayes should haue no guests but those that are meerely ignorant his roomes would be more emptie then they are and his Ordinarie breake forwant of Customers But now a-dayes alas when was it much better and yet how can it be much worse we know sinne yet affect it act it Time was we were ignorant and blinde now wee haue eyes and abuse them Tyre and Sidon burne in Hell and their smoake ascends for euermore that had no preaching in their Cities but our Country is sowne with mercies and our â—elues fatted with the doctrine of life who shall excuse our lame leane and ill-fauoured liues Let vs beware Bethsaida's woe If the Heathen shall wring their hands for their Ignorance then many Christians shall rend their harts for their disobedience He that despised Moses Law died without mercie vnder two or three witnesses He that despiseth not he that transgresseth for so do all He that reiected and departed from the Law Church of Israel died without mercy eternally for other transgressors died without mercie temporally Of how much sorer punishment shal he be thought worthy c. that treads vnder his foot not Moses but Christ counts not the blood of Goats but of Gods Son vnhely and despiteth which is more then despiseth the spirit not of feare bondage but of grace All the learning of the Philosophers was without an head because they were ignorant of God Seeing they were blinde speaking they were dumbe hearing they were deafe like the Idol-Gods in the Psalme We want not an head but an heart not the sense of knowledge but the loue of obedience wee heare and see and say and know but doe not If you know that Gods cheare is so infinitely better why doe you enter commons at Satans Feast The Schoole calls one kind of knowledge Scientia contristans a sorrowfull knowledge Though they intend it in another sense it may be true in this for it is a wofull knowledge when men with open eyes runne to Hell This is Vriahs letter contayning his owne death These tell Christ wee knew thee Christ tels them I know not you These times are sicke of Adams disease that had rather eate of the tree of knowledge then of the tree of life speculatiue Christians not actiue obedient Saints You cannot plead that you know not the dead are there behold wee haue told you Quit your selues But many mens Ignorance is disobedience they will not know that the dead are there and that her guests are in the depth of Hell Which now presseth vpon vs to be considered Solomon hath described the persons feasting and feasted The place remaines the depth of Hell This is the Banketing house It amplifies the miserie of the guests in three circumstances 1. their weaknesse they are soone in 2. the place Hell 3. the vnrecouerablenesse of it The depth of Hell 1. Per infirmitatem In regard of their weaknesse No sooner come to the Banket but presently in the Pit they are in they are soone in They would not resist the tentation when it was offered they cannot resist the tribulation when it is to be suffered They are in No wrastling no contending can keepe them from falling in Into the pit they runne against their will that ranne so volently so violently to the brinkes of it As a man that hath taken his careere and runnes full fling to a place cannot recoile himselfe or recall his strength on the sodaine Hee might haue refused to enter the race or recollected himselfe in time but at the last step he cannot stop nor reuocare gradum rescue himselfe from falling The guests that hasten themselues all their life to the feast of vanitie and neither in the first step of their youth nor in the middle race of their discreetest age returne to God doe at last without Christs helpe precipitate themselues into the depth of Hell Thinke oh thinke ye grâ—edie Dogges that can neuer fast enough deuoure your sinfull pleasures if in the pride of your strength the May of your blood the marrow and vertue of your life when you are seconded with the gifts of nature nay blest with the helps of heauen you cannot resist the allurements of Satan how vnable will you be to deale with him when custome in sinne hath weakened your spirits and God hath withdrawne his erst afforded comforts They that runne so fiercely to the pit are quickly in the pit The guests are in the depth of Hell 2. Per infernitatem In regard of the place it is Hell The Prophet Esay thus describes it Topheth is ordained of old hee hath made it deepe and large the pile thereof is fire and much wood the breath of the Lord like a streame of Brimstone doth kindle it Topheth was a place which the children of Israell built in the valley of Hinnon to burne their sonnes and daughters in the fire to Moloch Which valley was neere to Iebusi afterwards Ierusalem as appeares Iosuah 18. The Councell of Ierusalem whiles their power lasted vsed to punish certaine offenders in that valley being neere their Citie By this is Hell resembled And that in Peter Martyrs opinion for three reasons 1. Being a bottome a low valley it resembleth Hell that is beleeued to be vnder the earth 2. By reason of the fire wherewith the wicked are tormented in Hell as the children were in that valley burnt with fire 3. Because the place was vncleane and detestable whither all vile and lothsome things were cast out of the Citie Ierusalem So Hell is the place where defiled and wicked soules are cast as vnworthie of the holy and heauenly City This place shall begin to open her cursed iawes when the Iudge of all men and Angels shall
oyle that feâ—ds the lampe of his life beginne to dry vp all his limbes loose their former agillitie As the litâ—le world thus decaies in the great so the great decaies in it selfe that Nature is faine to leane on the staffe of Art â—nd to be held vp by mans industrie The signes which Christ hath giuen to fore-run the worlds ruine are called by a Father aegritudines Mundi the diseases or sicknesses of the world as sicknesse naturally goes before death Warres dying the earth into a sanguine hew dead carkases infecting the aires and the infected aires breathing about plagues and pestilences and sore contagions Whereof saith the same Father nullâ— magis quam nos testes sumus quos mundi finis inuenit none can be more certaine witnesses then wee vpon whom the ends of the world are come That sometimes the influences of Heauen spoyle the fruits of the earth and the fogs of earth soile the vertues of the Heauenly bodies that neither Plannets aboue nor plants below yeeld vs expected comforts So God for our sinnes brings the heauen the earth the ayre and whatsoeuer was created for mans vse to be his enemie and to warre against him And all because omnia quae ad vsum vitae accipimus ad vsum vitij conuertimus we turne all things to vices corruption which were giuen for natures protection Therefore what we haue â—iuerted to wickednesse God hath reuerted to our reuenge We are sicke of sinne and therefore the world is sicke of vs. Our liues shorten as if the booke of our dayes were by Gods knife of Iudgement cut lesse and brought from Folio as in the Patriarchs before the flood to Quarto in the Fathers after the flood nay to Octauo as with the Prophets of the Law nay euen to Decimosexto as with vs in the dayes of the Gospell The Elements are more mixed drossie and confused the ayres are infected neither wants our intemperance to second all the rest We hasten that we would not haue Death and runne so to riot in the Aprill of our early vanities that our May shall not scape the fall of our lâ—afe Our great Landlord hath let vs a faire house and we suffer it quickly to runne to ruine That whereas the Soule might dwell in the body as a Pallace of delight shee findes it a crazy sickish rotten cabinet in danger euery gust of dropping downe How few shalt thou meete if their tongues would be true to their griefes without some disturbance or affliction There lyes one groning of a sicke heart another shakes his aking head a third roares for the torments of his reines a fourth for the racking of his gowty ioynts a fift grouels with the Falling-sicknesse a last lyes halfe dead of a Palsie Here is worke for the Physitians They ruffle in the roabes of preferment and ride in the Foote-clothes of reuerence Early and deuout suppliants stand at their study dores quaking with ready mony in their hands and glad it will be accepted The body if it be sicke is content sometimes to buy vnguentum areum with vnguentum aureum leaden trash with golden cash But it is sicke and needes Phisicke let it haue it There is another Phisitian that thriues well too if not best and that 's the Lawyer For men goe not to the Phisitian till their bodies be sicke but to the Lawyer when they be well to make them sicke Thus whilâ—s they feare an Ague they fall into a Consumption He that scapes his disease and fals into the hands of his Phisitian or from his trouble of suites lights into the fingers of his Lawyer fulfils the old verse Incidit in Scyllam dum vult vitare Charibdim Or is in the poore Birds case that flying in feare from the Cuckooe lighted into the tallonâ— of the Hawke These are a couple of thriuing Phisitians Alter tuetur aâ—gros alter tuetur agros One lookes to the state of the person the other of the purse so the old verse testifies Dat Galenus opes dat Iustinianus honores Phisicke giues wealth and Law Honour I speake not against due reward for iust deserts in both these faculties These Phisitians are both in request but the third the Phisitian of the soule of whom I am now occasioned to shew there is most neede may stand at the dore with Homer and did hee speake with the voyce of Angels not to be admitted The sicke Rich man lyes patiently vnder his Phisitians hands hee giues him golden words reall thankes nay and often flattering obseruance If the state lye sicke of a Consumption or if some contentious Emperick by new suits would lance the impostum'd swellings of it or if perhaps it lye sullen-sicke of Naboths Vineyard the Lawyer is perchance not sent for but gone to and his help imploâ—ed not without a Royall sacrifice at least But for the Minister of his Parish if hee may not haue his head vnder his girdle and his attendance as seruile as his Liuerie-groomes hee thinkes himselfe indignified and rages like the Pope that any Priest durst eate of his Peacocke How short doth this Phisitians respect fall of both the others Let him feed his Sheepe if hee will with the Milke of the Word his Sheepe will not feede him with the Milke of reward He shall hardly get from his Patron the Milke of the Vicaredge but if he lookes for the fleeces of the Parsonage hee shall haue after the Prouerbe Lanam caprinam Contempt and scorne Haman was not more madde for Mordecais Cap then the great one is that as much obseruance ariseth not to him from the blacke coate as from his owne blew coate The Church is beholden to him that hee will turne one of his cast Seruitours out of his owne into her seruice out of his Chamber into the Chancell from the Buttry-hatch to the Pulpit He that was not worthy enough to waite on his Worship is good enough for God Yeeld this sore almost healed yet the honour of the Ministerie thriues like Trees in Autumne Euen their best estimate is but a shadow and that a preposterous one for it goes backe faster then the shadow in the Dyall of Ahaz If a Rich man haue foure Sonnes the youngest or contemnedst must be the Priest Perhaps the Eldest shall be committed to his Lands for if his Lands should be committed to him his Father feares hee would carie them all vp to London hee dares not venture it without binding it sure For which purpose he makes his second Sonne a Lawyer a good â—ising profession for a man may by that which I neither enuie nor taxe runne vp like Ionas gourd to preferment and for wealth a Clustre of Law is worth a whole Vintage of Gospell If hee studie meanes for his third loe Physicke smels well That as the other may keepe the estate from running so this the body from ruining For his youngest Sonne hee cares not if he puts him into Gods seruice and make him
diuided to our hands by the rule of three A tripartite Metaphore that willingly spreads it selfe into an Allegorie 1. Gods word is the Balme 2. The Prophets are the Physitians 3. The People are the Patients who are very sicke Balme without a Physitian a Physitian without Balme a Patient without both is in fausta separatio an vnhappy disiunction If a man be ill there is neede of Physicke when he hath Physicke he needes a Physitian to apply it So that here is miserie in being sicke mercie in the Physicke Not to disioyne or disioynt the Prophets order let vs obserue that the words are spoken 1. In the person of God 2. In the forme of a question 3. By a conclusiue inference Onely two things I would first generally obserue to you as necessarie inductions to the subsequent Doctrines Both which may naturally be inferred not tyrannously enforced from the words That which first obiects it selfe to our consideration is the Wisedome of God in working on mens affections which leades vs here from naturall wants subiect to sense to supernaturall inuisible and more secret defects from miseries to mysteries That as if any man admired Solomons House they would be rauished in desire to see Gods House which transcended the former so much as the former transcended their expectation So heere wee might be led from mans worke to Gods worke from things materiall to things mysticall and by the happinesse of cure to our sicke bodies be induced to seeke and get recouerie of our dying soules The second is the fit collation and respondent relation of Diuinitie and Physicke the one vndertaking to preserue and restore the health of the body the other performing much more to the soule 1. God leades vs by sensible to the sight of insensible wants by calamities that vexe our liuing bodies to perils that endanger our dying Consciences That wee might inferre vpon his premisses what would be an eternall losse by the sight of a temporall crosse that is so hardly brooked If a famine of bread be so heauie how vnsupportable is the dearth of the Word saith the Prophet Man may liue without bread not without the word If a wearie Traueller be so vnable to beare a burden on his shoulders how ponderous is sinne in the Conscience which Zacharie calls a talent of Lead If blindnesse be such a miserie what is â—gnorance lf the night be so vncomfortable what doth the darknesse of Superstition afford If bodily Disease so afflict our sense how intollerable will a spirituall sicknesse proue Thus all earthly and inferiour Obiects to a Christian soule are like Marginall hands directing his reading to a better and heauenly reference I intend to vrge this poynt the more as it is more necessarie both for the profit of it being well obserued and for the generall neglect of it because they are few in these dayes that reduce Christianitie to Meditation but fewer that produce Meditation to practise and obedience Diseases destined toward Death as their end that can by Nature neither be violently endured nor violently repelled perplexe the flesh with much paine but if Diseases which be Deaths capitall Chirurgions his preceding Heraulds to proclaime his neerenesse his Ledgers that vsurpe his place till himselfe comes be so vexing and full of anguish what is Death it selfe which kils the Diseases that killed vs For the perfection of sicknesse is Death But alas if the sicknesse and Death of the body be such what are Sinne the sicknesse and Impenitencie the death of the soule What is the dimmed eye to the darkned vnderstanding the infected members to the poysoned affections the torment of the reynes to the stitches girds and gripes of an aking Consciencâ— what is the Childes caput dolet my head akes to Ierusalems cor dolet my heart akes The soule to leaue the body with her offices of life is not so grieuous as Gods spirit to relinquish the soule with the comforts of grace In a word it is farre lesse miserable to giue vp the ghost then to giue vp the holy Ghost The soule that enters the body without any sensible pleasure departs not from it without extreame paine Hee that is animans animas the soule of our soules forsakes not our spirits but our paine is more though our sense be lesse As in the Warres the cut of a sword crossing the Fibres carries more smart vvith it though lesse mortallitie then the fatall charge of a Death-thundring Cannon The soule hath two places an Inferiour which it ruleth the body a Superiour wherein it resteth God! Mans greatest sorrow is when hee dyes vpwardly that GOD forsakes his God-forsaking soule His greatest sense when he diâ—s downewards and sicknesse disperseth and dispatcheth his vitall powers Let then the inferiour suffering vvaken vs to see the Superiour that doth vveaken vs. Thus God drawes our eyes from one obiect to another nay by one to another by that which wee loue on earth to that which wee should loue in Heauen by the prouidence for our bodies to the prouision for our soules So our Sauiour hauing discoursed of carefulnesse for terrene wants drawes his speech to the perswasion of celestiall benefits giuing the coherence with a But. But first seeke ye the Kingdome of God and his righteousnesse and all these inferiour things shall be added vnto you Vt ad excellenâ—iam diuinarum rerum per corporalia homines attollat That at once hee might lesson vs to holy duties and lessen our care for earthly things Thus quios homini sublime dedit cor subliâ—ius eleuare voluit Hee that gaue man a countenance lifted high meant to erect his thoughts to a higher contemplation For many haue such groueling and earth-creeping affections that if their bodies curuitie was answerable to their soules incederent quadrâ—pides they would become foure-footed beasts It is a course preposterous to Gods creation disproportionable to mans fabricke that he should fixe his eyes and thoughts and desires on the base earth made for his feete to stand on and turne his feete against Heauen in contempt lifting vp his heele against God Hee whose ill-ballancing Iudgement thinkes Heauen light and Earth onely weightie and worthie doth as it were walke on his head with his heeles vpward I haue heard Trauellers speake of monstrous and praeternaturall men but neuer any so contranaturall as these Christ knew in the dayes of his flesh what easie apprehension worldly things would finde in vs what hard impression heauenly would finde on vs therefore so often by plaine comparisons taught secret Doctrines by Histories Misteries How to the life doth he explaine the mercie of God to the miserie of man in the lost Sheepe in the lost Groat in the lost Sonne How sweetly doth hee describe the different hearers of Gods Oracles in the Parable of the Seede which howsoeuer it seemed a Riddle to the selfe-blinding Iewes yet was a familiar demonstration to the beleeuing Saints So the Prophets found
made such rebellious creatures It is long before his wrath be incensed but if it be throughly kindled all the Riuers in the South are not able to quench it Daily man sinnes and yet God repents not that he made him Woe to that man for whose creation God is sorrie Woe to Ierusalem when Christ shall so complaine against her Stay the Bells ye Sonnes of wickednesse that ring so lowd peales of tumultuous blasphemies in the eares of God Turne againe ye wheeling Planets that moue onely as the sphere of this world turnes your affections and despise the directed and direct motion of Gods Starres Recall your selues ye lost wretches and stray not too farre from your Fathers house that your seekers come againe with a non est inuentus least God complaines against you as heere against Israell or with as passionate a voyce as once against the world It repents mee that I made them If wee take the words spoken in the person of the Prophet let vs obserue that hee is no good Preacher that complaines not in these sinfull dayes Esay had not more cause for Israell then we for England to cry Wee haue laboured in vaine and spent our strength for nought For if we equall Israell in Gods blessings wee transcend them in our sinnes The bloud-red Sea of warre and slaughter wherein other Nations are drowned as were the Egiptians is become dry to our feete of peace The Bread of Heauen that true Manna satisfies our hunger and our thirst is quenched with the waters of life The better Law of the Gospell is giuen vs and our sauing health is not like a curious piece of Arras folded vp but spread to our beleeuing eyes without any shadow cast ouer the beautie of it We haue a better high Priest to make intercession for vs in heauen for whom he hath once sacrificed and satisfied on earth actu semel virtute semper with one act with euerlasting vertue We want nothing that heauen can helpe vs to but that which wee voluntarily will want and without which wee had better haue wanted all the rest thankefulnesse and obedience We returne God not one for a thousand not a dramme of seruice for so many talents of goodnesse We giue God the worst of all things that hath giuen vs the best of all things Wee cull out the least sheafe for his Tyth the sleepiest houre for his prayers the chippings of our wealth for his poore a corner of the heart for his Arke when Dagon sits vppermost in our Temple He hath bowels of brasse and an heart of yron that cannot mourne at this our requitall We giue God measure for measure but not manner for manner For his blessings heapen and shaken and thrust together iniquities pressed downe and yet running ouer Like Hogges we slauer his pearles turne his graces into wantonnesse and turne againe to rend in pieces the bringers Who versing in his minde this thought can keepe his cheekes dry Oh that my head were waters and mine eyes a fountaine of teares that I might weepe night and day c. No maruell if animus meminisse horret The good soule tremble to thinke it especially when all this wickednesse ariseth not from Sodome and Sidon and Edom but from the midst of the daughter of Sion Hinc illae Lachrimae Hee that can see this and not sigh is not a witnesse but an agent and sinne hath obstructed his lungs he cannot sorrow Forbeare then you captious sonnes of Belial to complaine against vs for complaining against you Whiles this Hydra of Iniquitie puts forth her still-growing-heads and the sword of reproofe cannot cut them off what should we doe but mourne Quid enim nisi threna supersunt Whither can wee turne our eyes but wee behold and lament at once some rouing with lewdnesse some rauing with madnesse others reeling with ebrietie and yet others railing with blasphemie If we be not sad wee must be guilty Condemne not our passions but your owne rebellions that excite them The zeale of our God whom wee serue in our spirits makes vs with Moses to forget our selues Wee also are men of like passion with you It is the common plea of vs all If you aske vs why we shew our selues thus weake and naked we returne with Paul Why doe you these things Our God hath charged vs not to see the funerals of your soules without sighes and teares Thus saith the Lord Smite with thy hand and stampe with thy foote and say Alas for all the euill abominations of the house of Israell for they shall fall by the sword by the famine and by the pestilence Shall all complaine of lost labours and we brooke the greatest losse with silence Merchants waile the shipwracke of their goods and complaine of Pyrates Shepheards of their deuoured Flockes by sauage Wolues Husbandmen of the tyred earth that quites their hope with weedes And shall Ministers see and not sorrow the greatest ruine the losse of the world were lesse of mens soules They that haue written to the life the downfall of famous Cities either vastate by the immediate hand of God as Sodome or mediately by man as Ierusalem as if they had written with teares in stead of Inke haue pathetically lamented the ruines Aeneas Syluius reporting the fall of Constantinople historifies at once her passion his owne compassion for it The murthering of Children before the Parents faces the slaughtering of Nobles like beasts the Priests torne in pieces the Religious flea'd the holy Virgins and sober Matrones first rauished and then massacred and euen the Reliques of the Souldiours spoile giuen to the mercilesse fire Oh miseram vrbis faciem Oh wretched shew of a miserable Citie Consider Ierusalem the Citie of God the Queene of the Prouinces tell her Turrets and marke well her Bulwarkes carrie in your minde the Idaea of her glories and then on a sodaine behold her Temple and houses burning the smoke of the fire wauing in the ayre and hiding the light of the Sunne the flames springing vp to Heauen as if they would ascend as high as their sinnes had erst done her Old Young Matrons Virgins Mothers Infants Princes and Priests Prophets and Nazarites famished fettered scattered consumed if euer you read or heare it without commisseration your hearts are harder then the Romanes that destroyed it The ruine of great things wring out our pitie and it is onely a Nero that can sit and sing whiles Rome burnes But what are a world of Cities nay the whole world it selfe burning as it must one day to the losse of mens soules the rarest pieces of Gods fabricke on earth to see them manacled with the chaines of Iniquitie and led vp and downe by the Deuill as Baiazeth by that cruell Scithian stabbed and massacred lost and ruined by rebellious obstinacies and impenitencies bleeding to death like Babell and will not be cured till past cure they weepe like Rahell and will not be comforted to see this
of Christ. A weake body is a kinde of occasion to a strong faith It was good for me saith the Psalmist that I was in trouble It was good for Naaman that he was a Leaper this brought him to Elisha and Elisha to GOD. It was good for Paul that hee was buffeted by Satan It is prouerbially spoken of a graue Diuine that as pride makes sores of Salues so Faith makes Salues of sores and like a cunning Apothecarie makes a Medicinall composition of some hurtfull simples Of all hearbs in the Garden onely Rue is the hearbe of grace And in what Garden the rue of affliction is not all the flowers of grace will be soone ouer-runne with the weedes of impietie Dauid was a sinner in prosperitie a Saint in Purgatorie The afflicted soule driues vanitie from his dore Prosperitie is the Play-house Aduersitie the Temple Rarae fumant foelicibus arae The healthie and wealthie man brings seldome Sacrifices to Gods Altar Israels miserie had beene enough to helpe her recouerie if shee had gathered and vnderstood her vexation to God by Gods visitation on her and guessed the soules state by the bodies Shee did not therefore her sicknesse abides As Christ to the Pharises You say you see therefore be blinde still 3. As she did neither directly feele it nor circumstantially collect it so shee neuer confessed it Prima pars sanitatis est velle sanari The first entrance to our healing is our owne will to be healed How shall Christ either search our sinnes by the Law or salue them by the Gospel when we not acknowledge them Ipse sibi denegat curam â—ui Medico non publicat causam He hath no care of his owne Cure that will not tell the Phisitian his griefe What spirituall Phisitian shall recouer our persons when wee will not discouer our sores Stultorum incurata pudor malus vlcera celat Lay the guilt on your selues if you ranckle to death It is heauy in thy friends eares to heare thy groanes and sighes and plaints forced by thy sicke passion but then sorrow pierceth deepest into their harts through their eyes when they see thee growne speechlesse The tongue then least of all the losse doth mone When the lifes soule is going out or gone So there is some hope of the sinner whiles he can groane for his wickednesse and complaine against it and himselfe for it but when his voyce is hoarâ—'d I meane his acknowledgement gone his case is almost desperate Confession of sinnes and sores is a notable helpe to their Curing As Pride in all her Wardrobe hath not a better garment then humility many clad with that was respected in the eyes of God So nor humillity in all her store-house hath better food then Confession Dum agnoscit reus ignoscit Deus Whiles the vniust sinner repents and confesseth the iust God relents and forgiueth The confident Pharise goes from Gods dore without an Almes what neede the full be bidden to a Feast tolle vulnera tolle opus medici It is fearefull for a man to binde two sinnes together when hee is not able to beare the load of one To act wickednesse and then to cloake it is for a man to wound himselfe and then goe to the Deuill for a playster What man doth conceale God will not cancell Iniquities strangled in silence will strangle the soule in heauinesse There are three degrees of felicitie 1. non ofâ—endere 2. noscere 3. agnoscere peccata The first is not sinne the second to know the third to acknowledge our offences Let vs then honour him by Confession vvhom vvee haue dishonoured by presumption Though we haue failed in the first part of Religion an vpright life let vs not faile in the second a repentant acknowledgement Though wee cannot shew GOD with the Pharise an Inuentory of our holy workes Item for praying Item for fasting Item for paying Tythes c. Yet as dumbe as we are and fearefull to speake we can write with Zachaay His name is Iohn Grace grace and onely grace Meritum meum misericordia tua Domine My merit oh Lord is onely thy mercie Or as another sung well T is veré pius ego reus Miserere mei Deus Thou Lord art onely God and onely good I sinfull let thy mercie be my food Peccatum argumentum soporis confessio animae suscitatae Sinfulnesse is a sleepe Confession a signe that we are waked Men dreame in their sleepes but tell their dreames waking In our sleepe of securitie we leade a dreaming life full of vile imaginations But if wee confesse and speake our sinnes to Gods glory and our owne shame it is a token that Gods spirit hath wakened vs. Si non confessus lates inconfessus damnaberis The way to hide our iniquities at the last is to lay them open here Hee that couereth his sinnes shall not prosper but he that confesseth and forsaketh them shall haue mercie Thiâ— is true though to some a Paradoxe The way to couer our sinnes is to vncouer them Quae aperiuntur in praesenti operiuâ—tur in vltimo die If wee now freely lay open our iniquities to our God he will conceale them at the latter day Else cruciâ—nt plus vulnera claâ—sa Sinnes that are smothered will in the end â—ester to death The mouth of Hell is made open to deuoure vs by our sinnes when we open our owne mouthes to confesse wee shut that Israell is not then restored because her sicknesse is not declared 4. The last defect to Israels Cure is the want of application What should a sicke man doe with Phisicke when hee lets it fust in a vessell or spils it on the ground It is ill for a man to mispose that to losse which God hath disposed to his good Beloued Application is the sweet vse to be made of all Sermons In vaine to you are our Ministeries of Gods mysteries when you open not the dores of your hearts to let them in In vaine we smite your rocky hearts when you powre out no floods of teares In vaine we thunder against your sinnes couetous oppresâ—ions of men treasonable Rebellions against God when no man sayes Master is it I Quod omnibus dicitur nemini dicitur Is that spoken to no man which is spoken to all men Whiles Couetousnesse is taxed not one of twenty Churles layes his finger on his owne sore Whiles Lust is condemned what Adulterer feeles the pulse of his owne conscience Whiles Malice is enquired of in the Pulpit there is not a Nâ—bâ—â—ish neighbour in the Church will owne it It is our common armour against the sword of the spirit It is not to me he sâ—eakes For which God at last giues them an answerable plague they shall as desperatâ—ly put from them all the comforts of the Gospell as they haue presumptuously reiected all the precepts of the Law They that vvould particularise no admonition to themselues nor take one graine out of the vvhole heape of Doctrines for
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
Eden whence runne those foure Riuers of Wisedome to direct vs of oyle to soften vs of comforts to refresh vs of promises to confirme vs. As lightly as you regard the word and as slightly as you learne it you shall one day finde more comfort in it then in all the world Lye you on your Death-beds grone you with the pangs of nature-oppressing Death or labour you with the throbs of an anguished conscience when neither naturall nor spirituall Phisitian stands by you to giue you succour then oh then one dramme of your old store taken from the treasurie of the Scriptures shal be vnto you of inestimable comfort Then well-fare a Medicine at a pinch a drop of this Balme ready for a sodaine wound which your memory shall reach forth and your faith apply to your diseased soules afflicted hearts Thinke seriously of this and recall Gods Booke from banishment and the Land of forgetfulnesse whither your securitie hath sent it Shake off the dust of neglect from the couer and weare out the leaues with turning continually imploring the assistance of Gods spirit that you may read with vnderstanding vnderstand with memorie and remember with comfort that your Soules Closset may neuer be vnstored of those heauenly recâ—ites vvhich may ease your griefes cure your wounds expell your sicknesses preserue your healths and keepe you safe to the comming of Iesus Christ. Trust not all on your Ministers no nor on your selues but trust on the mercies of God and the merites of our blessed Sauiour Nothing now remaines but to shew you in what need you stand of this Phisicke by reason of your ill heâ—lths and the infected ayre of this world you breath in Meane time preserue you these instructions and God preserue you with his mercies For which let vs pray c. FINIS a Hâ—br 11.25 b Hebr. 3.13 c 2 Tim. 3.16 d 2 Thes. â— 11 1 King 22 2â— Verse 17. Verse 18. f Psal. 1.1 g 1 Kin. 21.10 h 1 King 10.18 i Verse 20. 1 King 4.31 k Act. 9.1 l Ezâ—k 2.9 m Esa. 6..6 n Iob 1.19 o Iudg 16.30 Verse 17. Verse 18. 1 Tim. 2.14 Gal. 4.4 p Gen. 3.4 q Luke 1.35 Iosh. 2.1 Matth. 22.1 Canâ— 5.1 Reuel 2â— 17 r Luke 14.21 s Reu. 19.9 t Gen. 21.8 u Iudg. 14.10 * Primum miracuâ—um aâ—firmatur quod ex primis non dubitatur a Ioh. 2.11 b 1 Sam. 25 36 c Dan. 5.2 d Iudg 16 23. e Mark 6.28 f Luke 16.19 g 1 Kin. 12.28 2 Sam. 15. Matth. 4 9. h Matth. 2.16 i 1 King 21.4 k Acts 23.14 l Reuel 17.4 Obseruat Marke 5.9 Iob 2.2 Psal. 105.30 f Ier. 2.13 g Luke 22.38 h Matth. 16.19 Common Barrâ—tours Prou. Iudg. 15.5 Esa. 3.18 c. Vse Rom. 8. Esay 10 5. with Esay 14.25 Iob. 21.17.30 Psal. 73.19 Claudian a Gen. 1.2 b Esay 44.3 c Ioh. 5.4 d Ezek. 47.8 e Exod. 15.25 f Psal. â—44 7 g Exod. 7.17 h 2 Sam. 22 17. 1 Sam. 14.43 Exod. 14. Psal. 51.7 Luk. 16.24 a Ioh. 4.14 b Reuel 22.1 d De aquis non supâ—r aquas Obseruat 1. Exodus 36. * The foure mother-elements alter one into another earth to water water is raâ—ified into ayâ—e aire râ—fined c and so backe agâ—â—ne Inde râ—trâ— redâ—unt idemque râ—â—â—xitur ordo Metam 15. Act. 28 1â— a Esa. 29.9 Dan. 5 Pers. Non principalis a Principâ— â—ed principalis a prinâ—ipio * Acrasia praeiâ— Acrisia sequitur b Reuel 17.2 c Esay 5.11 d Act. 2.13.15 e Matth. 6.34 â— Obseru 2. Matth. 3.11 f 1 Cor 5 7. g Luk. 13.21 Amos. 3.8 Râ—uâ—l 5.5 1 Pet. 5.8 Ioh. 3 14. 2 Cor. 11.3 Matth 3.9 1 Pet. 2.5 Psal. 118.22 Obseru 3. a Psal. 108 23. Similitudes of sinnes to waters Iohn 4. Matth. 5. a Ioh. 4.10 Iosh 7. 2 King 5. Carmina non scribunâ—ur aquae potoribus Hor. Ser 2. Acts 2.3 Matth 3.11 2 King 2.11 1 Thes. 5.19 b Holinesse and Wickednesse 2 Cor. 6.14 c Esa. 51.17 d Phil 3.20 Psal. 104.9 Though no Element is simply heauy but Earth yet Water is coâ—paratiuely heauy e Amos 4.1 f Amos 6.6 Plin. Et terit et teritur The dissimilitude of sinnes to waters Non maculati sed maculae Iude 12. Obseru 4. Plato Hose 4.3 Vâ—rse 1. Verse â— Iam. 3. 1 Cor. 10.7 Matth. 7.13 Eccles. 4.10 Rom. 13.13 Ier. 23.10 â—er 2.13 Phil. 3.19 Gal. 5.26 Amos 1.3.6 c 1 Ioh. 2.16 Gal. 5.19 Chrys. Serm. de Ielunijs Vse 1. Alexius lib. 5. cap. 2. Mich. 2.11 Matth. 4.9 Iudg. 15. Ion. 2.8 Vse 2. Matth. 20.22 Diodor. Sicul. Psal. 49.5 Vse 3. Ier. 9.1 a Psal. 119.136 b Psal. 6.6 c 2 King 4.19 d Ier. 4.19 Orig. hoâ— 5. in Lâ—uit Vse 4. Ioh. 4.14 Matth. 5. Cant. 2.4 Bed Exhortat 139. 1 Chron. 11.19 Esa. 55.1 Reu. 22.1 Ver. 17. Rom. 14.17 1 Cor. 2.9 August Ioh. 2.10 Psal. 16.11 Seâ— 1 Cor. 10.11 Eccles. 1.14 2 Sam. 18.22 Valer max. lib. 1. cap. 2. Hor. 2 Sam. 1.20 Marl. in 2 Pâ—t 3 Matth. 11.12 Luke 16 16. Iustice giueâ— cuique suum Deo religionem sibi munditiam parentibus honoreâ— familiaribus prouidentiam filijs cor rectionem â—ratribus amorem Dominis subiectionem subiectis benigâ—itatem aequitatem omnibus Ardens a Peccare est quasi pâ—ccucare to play the beast or â—ather neerer to the Scripture phrase peccare est quasi pellicare to be an Harlot or an Harloâ—-hunter to comâ—it spirituall adulterrie b Pro. 17.18.19 a Psal. 10.11.13 b Psal. 14.1 c Matth. 26.63 d Iam. 2.19 e Matth. 8.29 f 2 Pet. 3.4 Leâ— 10. Baleus Met. lib. 7. a Act. 19.15 b Esa. 1.12 c Mal. 3.8 The sacrilegious that I specially meane amongst vs are such as with-holde those rights from the Church that the law of the land rightly vnderstood alloweth her As those that will not present without reseruation c August Nehe. 13.5 Ier. 5.9 B. Babing in Gen. cap. 47. a Gal. 6.6 b Mal. 3.10 2 Macch. 3. c Gen. 13.8 Instit. lib. 4. cap. 17. Sect. 43. d Ioh. 14 9. e 2 King 15.16 e Reuel 3.20 f Cant 3.4 g Mattâ— â— 34 h Matth. 3.10 i Ier. 3.3 k 2 Tim. 3.5 Guid. Carthus l Phil. 3.18 m Heb. 10.29 Aelian Var. hist. lib. 4. Iob 21. Cic. de Fate n Gen. 21. o Mark 6. p Prou. 16.31 q Rom. 13.5 r Prou 30.17 Ouid. de rem amor lib. 1. * Psal. 12.4 s Iam. 3.8 Vers. 6. t Numb 16.3 Est haec rudis cacodamâ—nis techna Luth. v Psal. 106.38 * Microcosmos est Homo x Exod 7.19 y Heb. 12.24 z Mumb. 35.33 Owen Adrian a Heb 13.4 Ier. 23.10 Alea vina Venus c. b 1 Cor. 7.9 Gen. 3.1 Mâ—â—aâ— 10. Triâ—t 2. Gell. lib. 3. Act. 19. Esa. 5.20 Mart. Epig. Aen. Sylu. Ephes. 4.28 Prou. 22.1 a Gen. 9.22 25. b 1 Sam. 23.19 c 1 Sâ—â— 22.9 d Iosh. â— 5 Iâ—ro Psal. 37.6 Ber. Reu. 3.17 f Iam. 3. g Lukâ—