surely be Coffins to our bodies as our bodies haue beene Coffins to our soules The minde is but in bondage whiles the body holds it on earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato affirmes Of whom saith an Anthony that when hee saw one too indulgent to his flesh in high Diet he asked him What doe you meane to make your prison so strong Thus qui gloriatur in viribus corporis gloriatur in viribus carceris He that boasteth the strength of his body doth but bragge how strong the Prison is wherein he is â—ayled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body is the disease the graue the destinie the necessitie and burden of the soule Hinc cupiunt metuuntque dolent gaudentque nec auras Respiciunt clausae tenebris et carcere caeco Feares ioyes griefes and desires mans life do share It wants no ills that in a Prison are It was a good obseruation that fell from that Stoicke Homo calamitatis fabula infaelicitatis tabula Man is a Storie of woe and a map of miserie So Mantuan Nam quid longa dies nobis nisi longa dolorum Colluvies Longi patientià carceris aetas It appeares then that Death is to the good a procurer of good Mors intermittit vitam non eripit Venit iterum qui nos in lucem râ—ponat dies Their Death is but like the taking in sunder of a Clocke vvhich is pulled a pieces by the makers hand that it may bee scowred and repolished and made goe more perfectly But Death to the wicked is the second step to that infernall Vault that shall breede either an innouation of their ioyes or an addition to their sorrowes Diues for his momentanie pleasures hath insufferable paines Iudas goes from the Gallowes to the Pit Esau from his dissolution in earth to his desolation in Hell The dead are there Though the dead in soule be meant literally yet it fetcheth in the body also For as originall sinne is the originall cause of Death so actuall sinnes hasten it Men speede out a Commission of Iniquities against their owne liues So the enuious man rots his owne bones The Glutton strangles the Drunkard drownes himselfe The male-content dryes vp his blood in fretting The couetous whiles he Italionates his conscience and would Romanize his estate starues himselfe in plaine English and would hang himselfe when the Market falls but that hee is loath to be at the charges of a Halter Thus it is a Feast of Death both for the present sense and future certaintie of it The dead are there 2. Spirituall death is called the death of the soule which consisteth not in the losse of her vnderstanding and will these she can neuer loose no not in Hell but of the truth and grace of God wanting both the light of faith to direct her and the strength of Loue to incite her to goodnesse For to be carnally minded is death but to be spiritually minded is life and peace The soule is the life of the body God of the soule The spirit gone vtterly from vs wee are dead And so especially are the guests of Satan dead You hath he quickened who were dead in trespasses and sinnes And the Widdow that liueth in pleaâ—ure is dead whiles she liueth This diuorcement and seperation made betwixt God and the soule by sinne is mors animae the death of the soule But your Iniquities haue seperated betweene you and your God But we liue by faith and that in the Sonne of God His spirit quickens vs as the soule doth a lumpe of flesh when God infuseth it Now because these termes of spirituall death are communicated both to the elect and reprobates it is not amisse to conceiue that there is a double kinde of spirituall death 1. In regard of the Subiect that dieth 2. In regard of the Obiect whereunto it dieth Spirituall death in the faithfull is three-fold 1. They are dead to Sinne. How shall wee that are dead to sinne liue any longer therein A dead nature cannot worke He that is dead to sinne cannot as hee is dead sinne Wee sinne indeede not because wee are dead to sinne but because not dead enough Would to God you were yet more dead that you might yet more liue This is called Mortification What are mortified Lustes The wicked haue mortification too but it is of grace Matth. 8. They are both ioyntly expressed Let the dead burie the dead Which Saint Aâ—gustine expounds Let the spiritually dead bury those that are corporally dead The faithfull are dead to sinne the faithlesse are dead in sinne It is true life to bee thus dead Mortificatio concupiscentiae viâ—ificatio animae so farre is the spirit quickened as the flesh is mortified So true is this Paradoxe that a Christian so farre liues as he is dead so farâ—e he is a Conquerour as he is conquered Vincendo se vincitur à se. By ouercomming himselfe he is ouercome of himselfe Whiles hee ouer-rules his lustes his soule rules him When the outward cold rageth with greatest violence the inward heat is more and more effectuall When Death hath killed and stilled concupiscence the heart begins to liue This warre makes our peace This life and death is wrought in vs by Christ who at one blow slew our sinnes and saued our soules Vna eademque manus vulnus opemque tulit One and the same hand gaue the wound and the cure Vulneratur concupiscentia sanatur conscientia The deadly blow to the concupiscence hath reuiued the conscience For Christ takes away as well dominandi vim as damnandi vim the dominion of sinne as the damnation of sinne He died that sinne might not raigne in our mortall body he came to destroy not onely the Deuill but the workes of the Deuill Hence if you would with the spectacles of the Scriptures reade your owne estates to God Reckon your selues to be dead indeede vnto sinne but aliue vnto God through Iesus Christ our Lord. This triall consists not in being free from lusts but in brideling them not in scaping tentation but in vanquishing it It is enough that in all these things wee are more then Conquerours through him that loued vs. 2. They are dead to the Law For I through the Law am dead to the Law that I might liue vnto God Wherein hee opposeth the Law against the Law the new against the olde the Lawe of Christ against that of Moses This accuseth the accusing condemneth the condemning Law The Papists vnderstand this of the ceremoniall Law but Paul plainely expresseth that the Law morall which would haue beene to vs a Law morâ—all is put vnder wee are dead vnto it As Christ at once came ouer death and ouercame death et super it eâ— superat So we in him are exempted from the condemning power and killing letter of the Law and by being dead vnto it are aliue ouer it
literall as spirituall meaning In the former I haue instanced insisted on the latter It should be tedious to giue account for euery circumstance The learned and good man will iudge faucurably To the rest Si quid tu rectiâ—s istis Proâ—ir us imperti si non his vtere mecum I passe by â—he triutall obiections against Sermons in print as the deadnesse of the letter the multitude of Bookes pâ—essing to the Pâ—esse c. As if the eye could giue no help to the soule as if the queasie stomach could not forbeare surfetting as if some mens sullennesse and crying push at Sermons should be preiudiciall to otâ—ers benefit as if the Prophets had not added line to line as well as precept vpon precept I heare of some â—dle Drones humming out their dry derisions that wee will be men in print slighting the matter for the Authors sake But because their inuectiues are as impotent as themselues are impudent I will answere no further then haec culpas sed tu non meliora facis Or to borrow the words of the Epigrammatist Cum tua non edas carpis mea carmina Leli Carpere vel noli nostâ—a vâ—l edâ—tua Sloth sits and censures what th' industrious teach Foxes dispraise the Grapes they cannot reach One caueat good Reader and then God speed thee Let me intrâ—â— tâ—ee not to giue my Booke the chopping censure A word old enough yet would haue a Comment Do not open it at a ventures by reading the broken pieces of two or three lines iudge it But read it through and then I beg no pardon if thou â—islikest it Farewell Thine THO. ADAMS THE DIVELS BANKET The first Sermon PROVERB 9.17.18 Stollen waters are sweet and the bread of Secrecies is pleasant but he knoweth not that the dead are there and that her guests are in the depth of Hell I Haue here chosen two Texts in one intending to Preach of a couple of Preachers one by vsurpation the other by assignation the Worlds Chaplen and the Lords Prophet Where conceaue 1. the Preachers 2. their Texts 3. their Sermons 4. their Pulpits 5. their Commissions 1. The Preachers are two the first hath a double name Literally here the Harlot Metaphorically Sinne the minde's Harlot for between them is all spiritual adultry committed Some vnderstand it more Sinecdochically the Temptation to sinne but omne mauis includit minus their interpretation is like that short bed you cannot lay this Harlot at her ful length in it Others conceaue an Antithesis here and by conferring the 4. verse with the 16. collect an opposition of two sorts of Preachers the sincere Prophets of Wisedome and the corrupted Teachers of Traditions errors leasings I cannot subscribe to this sense as full enough let it goe for a branch call it not the body of the Tree This first Preacher then is the delightfulnesse or if you will the decâ—itfâ—lnesse of sinne The second is Solomon not erring adulterating idolatrising Solomon but conuerted confirmed Solomon A King and a Preacher 2. Their Texts 1. Sinnes Text is from Hels Scriptum est taken out of the Deuils Spell either Lucian his olde Testament or Machiauell his new lawes made in the court of damnation enacted in the vault of darkenesse like those vnder the Parliament-house Gunpowder-lawes fit for the Iustices of Hell 2. Solomons Text is the Word of eternall Truth with a Scriptum est caelitus inspiratum giuen from Heauen this is Desuper the other Desubter this is all Scripture is giuen by inspiratioâ— from God profitable c. the former is the Delusion of thâ— Deuill that lying spirit in the mouth of Ahabs prophâ—â—s the diuinitie of Hell 3. The Sermons differs as well as the Texts 1. The Harlots dixit verse 16. is thus amplified Stollen waters are sweet and the bread of Secrecies is pleasant Tullius nor Tertullus nor Hermes the speaker in the Parliament of the Heathen gods neuer moued so eloquent a tongue shee preaches according to the palate of her audience Placentia nay it is Placenta a sweet Cake whose floure is Sugar and the humour that tempers it Honey sweet pleasant Shee cannot want auditours for such a Sermon for as it is in Faires the Pedler and the Ballat-monger haue more throng then the rich Merchant Vanitie hath as many customers as shee can turne to when Veritie hath but a colde market 2. Solomons Sermon is opposed to it with a But But he knoweth not that the dead are there and that her ghâ—sts are in the depth of Hell A crosse blow that disarmes the Deuils Fencer a flat conuiction or Non-plus giuen to the arguments of sinne a little Colliquintida put into the sweâ—t-pot that as I haue obserued in some beguiling Pictures looke on it one way and it presents to you a beautifull Dâ—mosell goe on the aduerse side and behold it is a Deuill or some mishapen Stigmaticke Sinne shewes you a faire Picture Stollen waters are sweet c. Suaue delicio sum Pleasure and delight Solomon takes you on the other side and shewes you the vgly visages of Death and Hell the dead are there c. If Sinne open her Shop of delicacies Solomon shewes the Trap-dore and the Vault if she boast her Oliues hee points to the Prickles if she discouers the greene and gay flowers of delice he cryes to the Ingredients Latet anguis in herba the Serpent lurkes there Illa mouet iste monet she charmes and he breakes her spels as curious and proud as her House is Solomon is bold to write Lord haue mercy on vs on the dores and to tell vs the plague is there Stollen waters are sweet c. But the dead are there c. 4 Their Pulpits haue locall and ceremoniall difference 1. The Harlot's is described verse 14. She sits at the dore of her house on a seat in the high places of the Citie 1. Sedet she sits she is got into that inchaunted Chaire Psal. 1. 2. at her house shee neede not stray farre for customers in se turba ruunt luxuriosa proci they come in troupes to her 3. at her dore shee presents her selfe to the common eye and would be notable though not able to answere the shew 4. on a Seat nouit suum locum Vice knowes her Seat the Deuill is not without his Randeuous what say you to a Tauerne a Play-house a Feast a May-game that I say not an Ordinary 5. in the Citie Whoredome scornes to liue obscurely in the Suburbs Shee hath friends to admit her within the walles 6. Nay in the high places of the Citie in the largest streetes populous and popular houses in excelsis vrbis one of the most curious and â—taâ—ely edifices of the Citie Thus Sinne reades not a high-way lecture onely as among Theeues nor a Chamber-lecture onely as among Courtezans nor a Masse-lecture onely as among Iesuâ—tes nor a Vault-lecture onely as among Traitours nor a Table-lecture onely as among Humorists
the mysteries of Earth good and happy in their opportune and moderate vse but wretched in our misapplied lustes to turne the blood into fire and to fill the bones with luxurie not to make nature swimme in a riuer of delights but euen to drowne it Waters neither Succourie nor Endiue c. no refrigerating waters to coole the Soules heate but waters of inflamation Spaines Rosasolis water of Inquisition Tyrones Vsquebah water of Rebellion Turkey's Aqua fortis a violent and bloodie water Romes aqua inferna a superstitious water stilled out of Sulphure and Brimstone through the Lymbeck of Heresie Oh! you wrong it it is aquavitae and aqua coelestis Let the operation testifie it it is aqua fortis aqua mortis Vinum Barathri the wine of hell no poysons are so banefull It tastes like honey but if Ionathan touch it hee will endanger his life by it These are wretched waters worse then the moorish and Fennie riuers which the Poets faine runne with a dull and lazie course tranquilla alta streames still at the top but boyling like a Cauldron of moulten Lead at the bottome Phlegeton Pyriphlegeton ignitae et â—â—â—mminiae vnde were meere fables and toyes to these waters they are truculent virulent obnoxious waters deriued by some filthy guttures from the mare mortuum of Iniquitie The Pope hath waters not much vnlike these of the Diuels Banket Holy-waters holy indeede for they are conâ—ured with a holy exorcisme saith their Masse-booke Of wonderfuâ—l effects either sprinkled outwardly they refresh the receiuer as if his head was wrapped with a wet clowt in a colde morning or drunke downe they are powerfull to cleanse the heart and scowre out the Diuell Oh you wrong Romes holy water to thinke it the Diuels drinke when the prouerbe sayes the Diuell loues no holy water yes hee will runne from it as a mendicant Fryer from an almes To speake duely of it it is a speciall riuer of hell and drownes more then euer did the red Sea when it swallowed an whole Armie of the Aegyptians Why but holy-water is a speciall ransome to free soules out of Purgatorie and digged out of the fountaine of Scripture Asperges me Domine Hysopo Thou shalt sprinkle me oh Lord with Hysope for so their translation hath it the sense of which place is saith the Romist that the Priest must dash the graue with a holy-water-sprinkle for you must suppose that Dauid was dead and buried when he spake these words and his soule in Purgatorie It is added that Diues desired in hell a drop of water to coole his tongue Oh then how cooling and comfortable are the sprinklings of these waters on the graues of the dead But if they can speake no bettâ—r for them they will proue some of these waters here serued in at Sinnes banket for if Antichrist can make a man drunke with his holy-water hee will swallow all the rest of his morsels with the lesse difficultie These then are the waters not the water of Regeneration wherein our Fathers and we haue beene baptised nor the waters of Consolation which make glad the Citie of God nor the waters of Sanctification wherein Christ once the Spirit of Christ still washeth the feete the affections of the Saints Not the Hyblaean Nectar of heauen whereof he that drinkes shall neuer thirst againe nor the waters of that pure Riuer of life cleare as Christall proceeding out of the Throne of God But the lutulent spumy maculatorie waters of Sinne either squeased from the spungie cloudes of our corrupt natures or surging from the contagious vaines of hell springs of Temptation I might here blab to you the Diuels secrets and tell you his riddles his trickes his pollicies in that he calls Sinnes Waters and would make his guests beleeue that they wondersully refresh but I reserue it to a fitter place the Sweetnesse shall carrie that note from the waters I will contract all to these foure obseruations as the Summe of that I would write of the waters not on the waters I haue better hope of your memories 1. The preferment of waters at Sathans Banket 2. The Diuels pollicie in calling Sinnes by the name of waters 3. The similitude of Sinnes to Waters 4. The pluralitie and abundance of these waters Water is here preferreâ— to Bread for lightly Sinnes guests are better drinkers then eaters they eate by the â—omer and drinke by the Epha Indeede a full belly is not of such dexteâ—itie for the Deuils imployment as a full braine Gluttonie would goe sleepe and so doe neither good nor harme Ebrietie hath some villanie in hand and is then fitted with valour the drunkard is an Hercules furens he will kill and slay how many doe that in a Tauerne which they repent at a Tiburne you will say it is not wiâ—h drinking water yes the Harlots waters such as is serued in at the Deuils Banket mixt with rage and madnesse Water is an Element whence humiditie is deriued the sap in the Vine the iuyce in the Grape the liquiditie in the Ale or Beere is water Indeede sometimes Neptune dwels too farre off from Bacchus dore and the water is mastred with additions yet it may alienate the propertie not annihilate the nature and essence of water water it is still though compounded water compounded in our drinkes but in wines deriued à primis naturae per media not extinguished in the being not brought to a nullitie of waters Drinke then bibendum aliquid though the Harlot giues it a modest and coole name waters is the first dish of the Deuils Banket The first entertainement into this Appij forum is with the three Tauernes not so much a drunkennesse to the braine as to the conscience There is a Drunkennesse not with wine there is a staggering not with strong drinke The Deuill begins his Feast with a health as Belshazzar whatsoeuer the vp-shot be He propounds the water and he propines it hee will not giue them worse then he takes himselfe As Iupiter is said to haue at his Court-gate two great Tunnes whereof they that enter must first drinke and himselfe begins to them Iupiter Ambrosiasatur est est Nectare plenus Intemperance is the first dish to be tasted of it is if not principalis yet si ita dicam principialis if not the prime dish yet the first dish Satan must first intoxicate the braynes and extinguish the eye of reason as the Thiefe that would rob the house first puts out the Candle Vnderstanding is first drowned in these waters Riot iustles and the Wit is turned besides the Saddle The Sonnes of the Earth would not so doate on the Whore of Babilon if the wine of her Fornication had not made them drunke the ghesâ—s heere rise early to the wine it is the first seruice and are indeede as the Apostles were slandered nine-of-clocke Drunkards The day would be
was mihi terra lacusque I haue Land and Sea for my walke but alas if the water be true water of sinne beleeue it the Fire is but a false fire the blaze of hypocrisie but the Hermite turned his guest out of dores for this tricke that hee could warme his colde hands with the same breath wherewith hee cooled his hot pottage 4. Water is a baser Element and I may say more elementary more mixt and as it were Sophisticate with transfusion Fire is in the highest Region the purest Element and next to Heauen this is the seate of grace non inferiora secuta scorning the lower things Sinne is like water of a ponderous crasse grosse stinking and sinking nature They that haue drunke the Cup of slumber had need to be bidden Awake and stand vp for they are sluggish and laid Grace though in the Orbe of Sinne yet hath her conuersation in Heauen and cor repositum vbi proemium depositum her heart laid vp where her loue and treasure is her motto is non est mortale quod opto She hath a holy aspiration and seeketh to be as neere to God as the clogge of flesâ— will let her Sinne is like water though raging with the surges and swellings and onely bounded in with Gods non vltra here I will stay thy proud waues yet deorsum ruit whiles these waters swimme in the heart the heart sinkes downe like a stone as Nabals 5 Phisitians say that water is a binder you may apply it that men in these dayes are terrible water-drinkers for the times are very restrictiue you may as well wring Hercules Clubbe out of his fist as a penny from auarices Purse Mens hearts are costiue to part with any thing in pios vsus their hands clutch't dores shut purses not open nay the most laxatiue prodigals that are lauish and letting-flie to their lusts are yet heart-bound to the poore It is a generall disease procured be these waters to be troubled with the griping at the heart Such were the Kine of Bashan soluble to their owne lusts bring let vs drinke bound vp and strait-laced to the poore not refreshing but oppressing not helping but crâ—shing the needy they greeue not for Ioseph nay they greeue Ioseph These Kine are dead but their Calues are in England abundantly multiplied These are not the dayes of peace that turne Swordes into Sickles but the dayes of pride wherein the Iron is knocked off from the plough and by a new kinde of Alchymistrie conuerted into plate The Farmers painefulnesse runnes into the Mercers Shop and the toyling Oxe is a sacrifice and prey to the cunning Foxe all the racked rents in the Country will not discharge the Bookes in the Citie Great men are vnmercifull to their Tenants that they may be ouer-mercifull to their Tendents that stretch them as fast as they retch the others The sweat of the labourers browes is made an ointment to supple the ioynts of Pride Thus two malignant Planets raigne at once and in one heart costiue couetousnesse and loose lauishnesse like the Serpent Amphisboena with a head at each end of the body who whiles they striue which should be the Master-head afflict the whole carkase whiles Couetise and Pride wrastle the Estate catcheth the fall They eate Men aliue in the Countrey and are themselues eaten aliue in the Citie what they get in the Hundreth they loose in the Sheere Sic proedae patet esca sui they make themselues plumpe for the prey â—or there are that play thâ— robbe-theefe with them Vnius compendium alterius dispendium if there be a winner there must be a looser Serpens Serpentem deuorando fit Draco Many Landlords are Serpents to deuoure the poore but what are they that deuoure those Serpents Dragons You see what monsters then vsurious Citizens are Thus whiles the Gentleman and the Citizen shuffle the Cardes together they deale the poore Commons but a very ill game These are the similitudes I could also fit you with some discrepancies 1. Waters mundifie and clense these soile â—nd infect the Conscience growes more speckled by them till men become not onely spotted but spots as Lucan sayd of the wounded body totum est pro vulnere corpâ—â— the whole body was as one wound 2. Adde that waters quench the thirst and coole the heate of the body but these waters rather fire the heart and inflame the affections puffe the Splene which swolne all the other parts pine and languish into a Consumption the heart is so blowne with lustes that all the graces of the soule dwindle like blasted Impes these are aquae soporiferae waters of slumber that cast the soule into a dead sleepe whiles the Deuill cauterizeth and seares vp the Conscience 3. Wee say of water it is a good Seruant though an ill Master but wee cannot apply it to Sinne it is not good at all indeed lesse ill when it serues then when it raignes if this false Gibeonite will needs dwell with thee set him to the basest Offices So Israel kept in some Canaanites lest the wilde Beasts should come in vpon them our infirmities and mastred sins haue their vse thus to humble vs with the sense of our weakenes lest the furious beasts of pride and securitie breake into our freeholds But sinne of it selfe is good neither Egge nor Bird neither in Root nor Branch neither Hot nor Cold neither in the Fountaine nor in the Vessell The pluralitie of these waters prolongs and determines my speech their nature is not more pernicious then their number numerous indesinita locutio infinita turba an vndefined word an vnconfined number If there were but one cup alone it would cloy and satiate and procure loathing as euen Manna did to Israell therefore Satan doth diuersifie his drinkes to keepe the wicked mans appetite fresh and sharpe If he be weary of one sinne behold another stands at his elbow hath Diues din'd hee may walke vp to his study and tell his Money his Bags his Idols or call for the Key of his Wardrobe to feede his proud eye with his Silkes for Diuitiae deliciae Riches and Pleasures serue one anothers turne If Nabal be weary of counting his Flockes or laying vp their Fleeces he may goe and make himselfe drunke with his sheep-shearers Hence it is that ex malis moribus oriuntur plurim leges to meet with the multiplicitie of sinnes there is required a multitude of lawes as when Phisitians grow rich it is an euident signe of an infected Common-wealth Sinne stood not single in Gods view when hee threatens so fearefull a punishment as the whole Booke againe can not match it Therefore the Land shall mourne and euery one that dwelleth therein shall languish with the beasts of the Field with the Fowles of Heauen yea the Fishes of the Sea also shall be taken away an vniuersall vastation but as 1. priuately there was no Truth yet if
of the other Thus if Christ at his Table offer to his Saints his owne body for bread bloud for wine in a misticall sort The Deuill will proffer some such thing to his guests Bread and Waters Waters of Stealth Bread of Secrecie He is loath to giue God the better he would not doe it in heauen and therefore turned out and doe you thinke hee will yet yeeld it no in spight of Gods water of Christall peace and glory he will haue his waters of Acheron guilt and vanitie But by Satans leaue there is a Bread that nourisheth not Wherefore doe ye spend money for that which is not Bread and your labour for that which satisfieth not It seemes but is not bread and if it be yet it satisfies not Say it could yet man liues not by bread onely but by the word and blessing of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the delicates that Sinne can afford vs are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bane of the soule Pabula peccati pocula lethi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All meate prepared with fire There is no cheare at this Banket drest without fire either present of Lust or future of torment Now since the Deuill will put the forme of Bread vpon his tempting wickednesse let vs examine what kinde of bread it is 1. The seede is corruption an vncleane seede No other then the tares which the Enemie sew God sew good Corne but whence are the tares The seed whereof this bread is made is not Wheate or good Corne but Cockle Darnell Tares Dissention Rebellion Lies Vanities The Deuill is herein a Seedes-man but he sowes corrupt seede that infects and poysons the heart which receiues it 2. The heate of the Sunne influence of the Ayre sap and moisture of the Ground that ripens this seede are Temptations The seede once sowne in the apt ground of our carnall affections is by the heate of Satans motion soone wrought to ripenesse So that it is matured suggerendo imprimendo tentando suggestion impression tentation hasten the seed to grasse to a blade to spindling to a perfect eare to growth in the heart and all suddenly for an ill weede growes apace Rather then it shall dwindle and be stunted he will crush the cloudes of hell and raine the showres of his malediction vpon it Before he sowes here he waters 3. The seede thus ripend is soone cut downe by the Sickle of his subtilty whose policie to preserue his state Florentine is beyond Machiauels His speede is no lesse else he could not so soone put a Girdle about the loynes of the earth But what policie can there be in shortning the growth of sinne this trick rather eneruates his power weakens his Kingdome The Deuill doth not euer practise this cunning but then alone when he is put to his shifts For some are so vile that the Deuill himselfe would scarce wish them worse Such are Atheists Rob-altars Vsurers Traytours c. But some liuing in the circun ference of the Gospell are by mans awe and law restrained from professed abominations what would you haue him now doe Sure Satan is full of the Politiques Daemonas grammatici dictos volunt quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est peritos ac rerum scios He is a Deuill for his craft I call therefore the reaping his Subtiltie for he might seeme therein to dissolue his Kingdome and spoile the height of sinne by cutting it downe But the sequell and successe proues he doth it rather to corroborate the power thereof by making it fitter for application Thus he transformes himselfe to an Angell of light and is content to top the proud risings of palpable and outward Impieties that hee may more strongly possesse the soule by hypocrisie Thus there may be an expulsion of Satan from the house of the heart quoad veterâ—m eruptionem when his repossession is made stronger quoad nouam corruptionem Common grace throwes him out but he findes the house empty swept and garnished that is trimmed by hypocrisie and therefore enters and fortifies with seauen other spirits more wicked then the first What he cannot doe by notorious rebellion hee â—erformes by dissimulation So that as Sorcerers and Witches conuerse with euill spirits in plausible and familiar formes which in vgly shapes they would abhorre So many would not endure him vt rude cacodaemon as a rough and grosse Deuill in manifest outragious enormities who yet as a smooth sleeke fine and transformed Deuill giue him entertainment This then is his Haruest 4. Being thus reaped and hous'd he soone thresheth it out with the Flaile of his strength Hee is called the strong man where he takes possession he pleads prescription hee will not out His power in the captiued conscience scornes limitation Hee is not content to haue the seed lye idle in the heart hee must thresh it out cause thee to produce some cursed effects Hee doth not to speake for your capacitie in the Countrey hoord vp his Graine but with all his might and the helpe of all his infernall flailes hee thresheth it out and makes it ready for the Market If any Cain or Iudas be so hastie that he will not stay till it be made Bread tarry for tentation but tempt himselfe the Deuill is glad that they saue him a labour howsoeuer he will haue his Graine ready his suggestion shall not be to seeke when he should vse it Hee would be loath that the lustfull eye should want a Harlot the corrupt Officer a bribe the Papist an Image the Vsurer a Morgage the theefe a bootie Hee knowes not vvhat guests will come he will thrash it ready 5. Being thrashed out it must you know bee ground Satan hath a Water-mill of his owne though founded on mare mortuum a dead Sea for all sinnes are dead workes yet the current and streame that driues it runnes with swifter violence then the straites of Giberaltare The flood of concupiscence driues it The Mill consistes of two stones Deliciae diuitiae Pleasure and Profit There is no seede of sinne which these two can not grinde to powder and make fit for Bread when Concupiscence turnes the Mill. Rapine Sacriledge Murder Treason haue bin prepared to a wicked mans vse by these Instruments Quid non mortaliae pectora cogunt Couetousnesse and carnall delight bid any sinne welcome Onely pleasure is the nether stone Idlenesse would lye still but Couetousnesse is content to trudge about and glad when any sackes come to the Mill. These two grinde all the Deuils grist and supply him with tentations for all the World All the vgly births of sinnes that haue euer shewed their monstrous and stigmaticke formes to the light haue bene deriued from these Parents Carnall pleasure and Couetousnesse You see how the Deuill grindes 6. It is ground you heare It wants leauening The Leauen is the colourable and fallacious
and waters of a full cup are wrung out to them But when they are once in they finde themselues deceaued for the dead are there c. Then put no trust in so weake comforts that will be vnto you as Egypt to Israel a Reed which when you leane vpon it will not onely faile you but the splinters shall run into your hand You shall be ashamed of your weake confidence The Burden of the beasts of the South Into the land of trouble c. I am no Prognosticator Yet if Cosmographie affirme that wee liue in a Southerne Climate and experience testifie that wee haue many beasts among vs methinkes these words lie as fit for vs as if they were purposely made How many in our land by losse of Conscience are become Atheists and by losse of Reason beasts who run so fast to this Egiptian feast of wickednesse that hee speakes easiest against them that speakes but of a Burden These hauing found Sathans temptations true for the daintinesse iudging by their owne lusts dare also take his word for the continuance But if the great Table of this Earth shall be ouerthrowne what shall become of the dainties that the hand of nature hath set on it To which purpose saith Ierome Oh si possemus in talem ascendere speculam de qua vniuersam terram sub nostris pedibus cerneremus iam tiâ—i ostenderem totius orbis ruinas c. If it could be granted vs to stand on some lofty Pinacle from which wee might behold the whole earth vnder our feete how easily perswasion would make these earthly pleasures seeme vile in thy opinion You saâ— your pleasures are for number manifold for truth manifest for dimension great grant all though all be false yet they are for time short for end sowre Breue est quod delectat aeternum quod cruciat It is short that pleaseth them euerlasting that plagueth them Pleasure is a channell and Death the sea whereinto it runs Mellifâ—uus ingressus fâ—llifluus regressus yeeld your ioyes sweet at the Porch so you grant them bitter at the Posterne Securus et Securis must meete Wickednesse and wretchednesse must be made acquainted The lewd mans dinner shall haue that rich mans Supper Thou foole this night thy soule shall be required of thee The Deuill then you see is a crafty and cheating hoast whose performance falls as short of his promise as time doth of eternitie Let then the Apostles caueat be the vse of this obseruation Let no man deceiue you with vaine words for because of these things commeth the wrath of God on the children of disobedience The punishments of the wickâ—d are most vsually in the like proper and proportionable to their offences 1. Solomon here opposeth the house of mourning to the house of feasting as in expresse termes Eccleâ— 7. for as it is fit in the body that surfet should be followed with death so these that greedily make themselues sicke with sinne become iustly dead in soule 2. They haue affected the workes of hell therefore it is iust that hell should affect them and that euerie one should be granted their â—wne place 3. As they would not know what they did till they had done it so they fitly know not the place whither they shall goe till they are in it Nescit hee knoweth not c. 4. For the high places which their ambition climbed to Ver. 14. They are cast downe like Lâ—cifer to the lowest place the depth of Hell As Simon Magus would flye with arrogance so he came dowâ—e with a vengeance and broke his necke See how fitly they are quâ—ted They eate the bread of wickednesse and drinke the wine of violence now they are scanted of both except they will eate the bread of gall and drinke their owne teares Thus Pharaoh drownes the Hebrew males in a Riuer Exod. 1. therefore is drowned himselfe with his army in a sea Exod. 14. He had laide insupportable burdens on Israell God returnes them with full weight number measure When Israell had cut off the thumbs and great toes of Adoni-bezek heare the maimed King confesse the equitie of this Iudgment Threescore and ten Kings hauing their thumbs and great toes cut off gathered their meate vnder my table as I haue done so God hath requited me As proud Baiazeth threatned to serue Tamberlaine being conquered to imprison him in a cage of iron and carry him about the world in triumph so the Scithian hauing tooke that bragging Turke put him to the punishment which hiâ—selfe had lesson'd carrying and carting him through Asia to be scorned of his owne people Thus Haman is hanged on his owne gallowes Perillus tries the tricke of his owne torment The Papists that would haue fired vs in a house were themselues fired out of a house Gunpowder spoyled some of their eyes Musket-shot killed others the Engines of their owne conspiracie and the rest were aduanced higher by the head then the Parliament-house that would haue lifted vs higher of purpose to giue vs the more mortall â—all God hath â—etaliated their workes into their owne bosomes They trauelled with iniquitie conceiued mischiefe and loe the birth is their owne sorrow They haue digged a pit for vs and that low vnto Hell and are falne into it themselues Nec enim lex aequior vlla est Quà m necis artifices artâ— perire sua No iuster Law can be deuis'd or made Then that sinnes agents fall by their owne trade The order of Hell proceedes with the same degrees though it giue a greater portion yet the same proportion of torment These wretched guests were too busie with the waters of sinne behold now they are in the depth of a pit where no water is Diues that wasted so many Tunnes of Wine cannot now procure water not a Pot of water not a handfull of water not a drop of water to coole his tongue Desiderauit guttam qui non dedit micam A iust recompence Hee would not giue a crumme he shall not haue a drop Bread hath no smaller fragment then a crumme water no lesse fraction then a drop As he denied the least comfort to Lazarus liuing so Lazarus shall not bring him the least comfort dead Thus the paine for sinne answeres the pleasure of sinne Where now are those delicate moisels deepe carowses loose laughters proud poâ—t midnight reuels wanton songs Why begins not his fellow-guest with a new health or the Musicke of some rauishing note or if all faile hath his foole-knauish Parasite no obscene iest that may giue him delight Alas Hell is too melancholly a place for mirth All the Musicke is round-ecchoing groanes all the water is muddie with stench all the food anguish Thus damnable sinnes shall haue semblable punishments and as Augustine of the tongue so wee may say of any member Si non reddet Deo faciendo quae debet reddâ—t ei patiendo quae debet If it will
not serue God in action it shall serue him in passion Where voluntarie obedience is denied involuntarie anguish shall be suffered Know this thou swearer that as thy tongue spets abroad the flames of Hell so the flames of Hell shall be powred on thy tongue As the Drunkard will not now keepe the Cup of satietie from his mouth so God shall one day hold the Cup of vengeance to it and he shall drinke the dregges thereof As the Vsurers are tormentors to the Common-wealth on earth so they shall meete with tormentors in Hell that shall transcend them both in malice and subtiltie and load them with bonds and executions and which is strangely possible heauier then those they haue so long traded in The Church-robber incloser ingrosser shall find worse prolling and pilling in Hell then themselues vsed on earth and as they haue beene the worst Deuils to their Countries wealth so the worst of Deuils shall attend them The vncleane adulterer shall haue fire added to his fire And the couetous wretch that neuer spake but in the Horse-leaches language and carried a mouth more yawning then the graues is now quitted with his nunquam satis and findes enough of fire in the depth of Hell The Deuill hath feasted the wicked and now the wicked feast the Deuill and that with a very chargeable Banket For the Deuill is a daintie Prince and more curious in his diet then Vitellius He feedes like the Caniball on no flesh but mans flesh He loues no Venison but the Hart no fowle but the Breast no fish but the Soule As the vngodly haue eaten up Gods people as bread so themselues shall be eaten as bread â—t is iust that they be deuoured by others that haue deuoured others As they haue beene Lyons to crash the bones of the poore so a Lyon shall crash their bones they are Satans Feast he shall deuoure them Thus they that were the guests are now the Banket as they haue beene feasted with euils so they feast the Dâ—uils Make a little roome in your heaâ—ts ye fearelesse and desperate wretches for this meditation Behold now as in aspeculatiue glasse the Deuils hospitalitie Once be wise beleeue without triall without feeling Yeeld but to be ashamed of your sinnes and then I can with comfort aske you â—hat fruit they euer brought you Let me but appeale from Philip of Macedon when hee is drunke to Philip of Macedon when he is sober from your bewitched lusts to your waked consciences and you must needes say that breuis haec non vera voluptas All the workes of darknesse are vnfruitfull except in producing and procuring vtter darknesse Sinne is the Deuils earnest-peny on earth in Hell he giues the Inheritance Temptation is his presse-money by rebellion oppression vsurie blasphemie the wicked like faithfull Souldiours fight his battels When the field is wonne or rather lost for if he conquers they are the spoile in the depâ—h of heâ—l hee giues them pay Who then would march vnder his colours who though he promise Kingdomes cannot performe a Hogge Alas poore beggar he hath nothing of his owne but sinne and death and hell and torment Nihil ad effectum ad defectum satis No positâ—ue good enough priuatiue euill Euen those that passe their soules to him by a reall Couenant he cannot enrich they liue and dye most penurious beggars as pernicious villaines And they vpon whom God suffers him to throw the riches of this world as a sâ—are ouer their hearts which he cannot doe but at second hand haue not enough to keepe either their heads from aking or their consciences from despairing Thus though God permit him â—o helpe the rich man to sill his Barnes the Vsurer to swell his Coffers the Luxurious to poyson his blood the malicious to gnaw his bowels the sâ—crilegious to amplifie his reuenewes the ambitious with credit yet therâ— is neither will in God nor willingnesse in the Deuill that any of these should be a blessing vnto them All is but borrowed ware and the Customers shall pay for day the longer they abuse them the larger arrerages they must returne Onely here I may say that bona sunt quae dona sunt they are goods that are gifts God giues his graces freely the Deuill his Iunkets falsly for the guests must pay and that deerely when the least Item in the bill for paines is beyond the greatest dish of the Feast for pleasures Solomons Sermon spends it selfe vpon Tvvo Circumstances the Persons Tempting Shâ—â— â— right Harlot as appeares by her Prostitution Prodition Perdition Tempted The Dead All death is from sinne whether Corporall Spirituall Eternall Attempted He knoweth not Whose ignorance is either Naturall Inuincible Affected Arroganâ— Place Where their misery is amplified in part personally in part locally Per infirmitatem By their â—eaknes to resist soone in Per Infâ—rnitatem In hell Per profunditatem In the depth of Hell The person tempting or the Harlot is Vice vgly and deformed Vice that with glazed eyes surphâ—ld cheekes pyed garments and a Syrens tongue winnes easie respect and admiration When the heate of tentation shall glow vpon concupiscence the heart quickly melts The wisest Solomon was taken and snared by a woman which foule adulterie bred as foule an issue or rather progeniem vitiosiorem a worse Idolatrie Satan therefore shapes his Temptation in the lineaments of an Harlot as most fit and powerfull to worke vpon mans affections Certaine it is that all delighted vice is a spirituall adulterie The couetous man couples his heart to his gold The Gallant is incontinent with his pride The corrupt Officer fornicates with briberie The Vsurer sets continuall kisses on the cheeke of his securitie The heart is set where the hate should be And euery such sinner spends his spirits to breed and see the issue of his desires Sinne then is the Deuils Harlot which being tricked vp in tempting colours drawes in visitants praemittendo suaâ—ia promittendo perpetua giuing the kisses of pleasure and promising them perpetuall We may obserue in this Strumpet 1. Prostitution Pro. 7.13 So she caught him and kissed him and with an impudent face said vnto him c. Shame now-a-dayes begins to grow so stale that many vices shall vie impudent speeches and gestures with the Harlot Come let vs take our fill of loue as Putiphars wife to Ioseph without any ambagious or ambiguous circumlocutions or insinuations come lye with me Sinne neuer stands to vnty the knot of Gods interdiction but bluntly breakes it as the Deuill at first to the rootes of mankind ye shall not die The Vsurer neuer looseth so much time as to satisfie his conscience it is enough to satisfie his concupiscence A good Morgage lies sicke of a forfet and at the Vsurers mercie It is as surely damned as the Vsurer himselfe will be when he lyes at the mercie of the Deuill These are so farre â—rom that old Quare of Christians
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
importunate Widdow to doe her iustice Hee cannot well be rid of her therefore he sets her a day of hearing and when it is come faileth her Shee cries yet lowder for audience and when all his corrupt and bribed affections cannot charme her silence he drownes her complaints at a Tauerne or laughes her out of countenance at a Theater But if the pulse beates not the body is most dangerously sicke if the conscience pricke not there is a dying soule It is a lawlesse Schoole where there is an awlesse Monitor The Citie is easily surprised where the watch cannot ring the alarmes No maruell if numnesse be in the heart when there is drunkennesse in the conscience These are the dead guests Dead to all goodnesse Deafe eares lame feete blinde eyes maimed hands when there is any imployment for them in Gods seruice Eyes full of lust void of compassion Eares deafe to the word open to vanitie Feete swift to shed blood slow to the Temple Hands open to extortion shut to charitie To all religion the heart is a piece of dead flesh No loue no feare no care no paine can penetrate their senselesse and remorselesse hearts I know that according to the speech of the Philosopher Nemo fit repente miser This is no sodaine euill they were borne sick they haue made themselues dead Custome hath inveterated the vlcer rankled the conscience and now sinne flowtes the Physitians cure knowing the soule dead Through many wounds they come to this death At first they sinne and care not now they sinne and know not The often taken Potion neuer works Euen the Physicke of reproofe turnes now to their hardning Oh that our times vvere not full of this deadnesse How many neuer take the maske of Religion but to serue their owne turnes And when pietie becomes their aduantage yet they at once counterfet and contemne it If a wished successe answere the intention of their minds and contention of their hands God is not worthie of the praise either theâ—r fortune or their wit hath the glory of the deede and thankes for it But if they be crossed God shall be blasphemed vnder the name of destinie and hee shall be blamed for their ill to whom they will not be beholding for their good God is not thought of but in extremitie not spoken of but in blasphemie Oh dead hearts whose funerall we may lament whose reviuing wee may almost not hope But what will this deadnesse neuer be a little wakâ—ned True it is that God must miraculously raise vp the soule thus dead and put the life of his grace into it or it is dâ—sperate The conscience I confesse will not euer lye quiet in these dead guests but as they haue iayled vp that for a while in the darknesse of Securitie so when God looseth it it will rage as fast against them and dogge them to their graues For as there is a Heauen on earth so a Hell on earth The dead to sinne are heauen'd in this world the dead in sinne are hell'd here by the tormenting anguish of an vnappeaseable conscience As Bishop Latimer in a Sermon told these guests of a Feast in Hell which wil afford them little mirth where weeping is serued in for the first course gnashing of teeth for the second So after their Feast on Earth which was no better then Numa's where the Table swomme with delicate dishes but they were swimming dishes spectandâ— non gustandae dapes Let them prepare for another Banket where groanes shall be their bread and teares their drinke sighes and sorrowes all their Iunkets which the Erynnis of conscience and the Megaera of desperation shall serue in and no euerlastingnesse of time shall take away But these spiritually dead guests doe not euermore scape so long sometimes God giues them in this life a draught of that viall of his wrath which they shall after sup off to the bottome The wicked man that had no feare now shall haue too much feare Hee that begun with the wanton Comedie of presumption and profanenesse ends with the Tragedie of horrour and despaire Before he was so a-sleepe that nothing could waken him now hee is so waking that nothing can bring him a-sleepe Neither disport abroad nor quiet at home can possesse him hee cannot possesse himselfe Sinne is not so smooth at setting forth as turbulent at the iourneyes end The wicked haue their day wherein they runne from pleasure to pleasure as Iobs children from banket to banket their ioyes haue changes of varietie little intermission no cessation neither come they faster then their lusts call for them So God hath his day And woe vnto you that desire the day of the Lord to what end is it for you the day of the Lord is darknesse and not light As if a man did flee from a Lyon and a Beare met him or went into the house and leaned his hand on the Wall and a Serpent bit him Such is the vnrest of a conscience brought to fret for his sinnes So August Fugit ab agro in ciuitatem à publico ad domum à domo in cubiculum He runnes from the field into the Citie from the Citie to his house and in his house to the priuatest Chamber but he cannot flie his enemie that cannot flie himselfe At first the Deuils guest pursues pleasure so eagerly that hee would breake downe the barres that shut it from him and quarrell with venture of his blood for his delights nay for the conditions of his owne sorrow and damnation Now pleasure is offered him no it will not downe Musicke stands at his Windore it makes him as mad with discontent as it did once with ioy No â—est can stirre his laughter no companie can waken his vnreasonable and vnseasonable melancholy Now hee that was madder then Nâ—ro in his delights fearâ— compasseth him on euerie side Hee starts at his owne shaddow and would change firmenesse with an Aspen leafe He thinkes like the Burgundians euery Thistle a Launce euery Tree a man euery man a Deuill They feare where no feare was saith the Psalmist They thinke they see what they doe not see This is the wicked mans alteration time is he will not be warned time comes hee will not be comforted Then he is satisfied with lusts that thought satisfaction impossible Riches wearie him now to keepe them more then they wearied him once to get them and that was enough So I haue read the oppressers will Lego omnia bona mea domino Regi corpus sepulturae animam diabolo I bequeath all my goods to the King my body to the graue my soule to the Deuill He that did wrong to all would now seeme to doe right to some in giuing his coyne to the Prince whom he had deceiued his soule to the Deuill whom hee had seâ—ued Wherein as he had formerly iniured man now he inâ—ures both God and himselfe too 3. I haue dwelt the longer on this spirituall deadnesse because the guests at this