lamentable is it to see Owles and â—…ctes Iim and Zijm impiety impenitency and rebellion dwelling in that mansion which the Lord of Hosts built for himselfe Heu domus antiqua quà m dispari dominar is domino Oh ancient house how ill art thou gouern'd where Couetousnesse is the Hall for there is no roome for charity in her old place Oppression the Kitchin where the liues and liuings of poore men are dressed for rich mens tables Pride is the Parlor which is hung with ostentation and selfe-flattery Wantonnesse is the Chamber where concupiscence sits and hatcheth an innumerable brood of lustes Malice is the Chimny which euer smoaks and sometimes flames out reuenge Security is the Bed whereon Satan lull's himselfe and Impenitency keepes the gate that no admission be giuen to admonition nor any thing let in to disquiet the Deuils house Oh the mercy of God! Shall we let in our enemies and keepe out our friends Must Satan be aduanced into Gods throne Shall pride shut the doore against the Lord of all mercy and comfort who yet hath promised to dwell in the humble and contrite soule For shame let vs cast Satan out keepe him out Though he flatter with the voyce of the Hiena at the doore and giue blandiloquous proffers yet Ianuafâ—…llaci non sit apertâ—… virâ—… 4. His affection to the same place Whence I came out Experienced delight sharpens desire whereas vnknowne things are not cared for This vncleane spirit remembers the softnesse and warmth of his old lodging and therefore no maruell if he conets to repossesse it Because 1. He finds an easier and softer residence there then in hell He had rather be in any place then his owne place rather in hogges then in the deepe There he is tormented himselfe here hee doth vexe and tempt others 2. Man is made after the Image of God to whom since he finds that his malice cannot extend he labours to deface his Picture Hence man beares the blowes which are mean't at God 3. Man is by Christ aduanced to that place whence God disthroniz'd him Now he cannot endure that a humane creature should ascend to that heauen whither himselfe once an Angell may not be admitted 4. Hee is exasperated against man by that curse inflicted on him for seducing man that the seede of the Woman should breake his head This irreconcilable enmityâ—…nrageth â—…nrageth and maddes him CHRIST hee could not quell haue at Christians 5. Lastly the Deuill is proud still and though he be cast downe is not humbled though low not lowly He takes a pride in his kingdome though it be but of darknes and lones to haue many subiects to doe him homage Since hee cannot be King in heauen hee would commaund in hell To enlarge his dominion hee would like Absolon steale away the hearts of men from king Dauid of Israel the Liege-lord of heauen and earth Hence he affects his old house there hee is sure of good cheare and welcome a fire of lust to warm him a bed of vncleannesse to lodge him and a table furnished with all manner of impieties to feast him Better here then walking in dry places where wickednes is too barren to yeild fruits for his dyet and oppositions too violent to giue him rest You perceiue now his Resolution Reuolution Description of his old seate an affection to it and in all these his Intention His Inuention followes and the successefull answerablenesse of all things to his desire He comes and hee findes preparation for his entertainment consisting in Clearenes Cleannesse Trimnesse Clearenes it is empty Cleannes or handsomnesse it is swept Trimnes or adornation it is garnished 1 The Deuill shall not want roome when hee comes there shall bee no in-mate in the house to molest him but such as hee either left behinde or sent before vicious lusts Which are indeede parts of himselfe and therefore cannot be said to be sodalitium They are shadowes and resemblances of himselfe which though he findes there he reputes the house no lesse empty 2 It is not enough to bee empty and capable to receiue him but it must be cleanly and plausible to receiue him swept There must bee a cleare riddance of what soeuer may discontent him 3 Nay all this preparation is too slender as if some great Prince were expected the house must be garnished as it were hung with Tapestry Arras There must not onely be emptinesse handsomnesse but neatnesse So then here is the prouision of the house to receiue him 1. It is not troublesome for it is empty 2. It is not slâ—…tish for it is swept 3. It is not incurious for it is garnished There is capacity conueniency curiosity Which three circumstances of prouision wee may thus expound 1. VVe will referre clearnesse or emptinesse to the absence of faith and good workes 2. Cleannesse or handsomenesse to an ouerly repentance 3. Trimnesse and curiosity to hypocrisie 1. Vacuitie It is Empty True faith is neuer alone It is in the very act of Iustification sola but not solitaria Good works as inseparable attendants or rather effects accompany it Where these are there is no emptinesse But in this Apostate or blacke Deuill there is neither the Mistresse nor the Maides Faith nor good workes therefore the roome of his heart is empty and capable of receiuing the vncleane spirit Perhaps in this vacancy absence of the power of Satan there might be an abstinence from grosse impieties but there was no hearty alacrity to the troublesome workes of godlines therefore he is iustly said to bee empty We know that the forbearance of monstrous and world-noted wickednesse is not enough to iustifie before God or to acquit vs from eternall malediction the Tree is doom'd to the fire that yeelds not good fruites although it yeeld no euill Euen infructuous barrennesse brought Christs curse on the figge-tree Sowre grapes are not onely displeasing to God but no grapes and condemnations floud reacheth further then to drowne obstinacy for it fetcheth in also Infertility God is departed and you know that Sede vacante there will bee no paucity of intruders What house stands long Tenant-lesse No maruell then if an empty vessell be neuer exalted to honour Hence we may inferre that this re-ingresse of Satan can neuer befall the Regenerate for it is impossible to finde their heart empty Faith temperance patience zeale charity hope humility are perpetuall Residentiaries in the Temple of their Soules and if any one be tempted abroad and allured to a short discontinuance yet the other keepe infallible possession and with vnconquer'd strength keepe out Satan If the rest should be driuen into a corner yet Faith would defend the dore against all assaults Indeed there may be such a storme and tempest of an afflicted conscience that the graces of the Spirit as abscured in a Cloud may not be sensibly perceiued and in regard of our owne feeling there may be an absence or vacuity But wee must not
is now Gods bailiffe to arrest him his witnesse against him his whip to lash him His Register that reades ouer the long booke of his offences and after a terrible aggrauation of their heynousnes tells him his penance direfull and intollerable and that Coneordat cum actis Curiae it agrees with the iust decree of Gods Court neuer to be auoyded 4. His last state is worse then his first in respect of God who will now turne him out of his protection When he hath once proclaimed open warre and rebellion against God and hath manifestly declared himself an outlaw no maruell if God throw him out of the circumference of his mercy let his Prouidence take no charge ouer him sauing onely to restraine his sauage fury from forraging his grace-empaled Church But for himselfe the Scripture giues a renunciation If he will go into captiuity let him goe Reuel 22. 11. If he will be vntust let him be vniust still If he will be filthy let him be filthy still I will not hinder his course Abeaâ—… pereâ—…t prafundat perdat said that father in the Comedy Let him goe perish sinke or swimme He hath full liberty to swill the cup of his owne damnation vp to the brim 5. In respect of the Deuil his latter state is worse Which may be demonstrated by a familiar smilitude A man is committed to prison for debt or some light trespasse is there indifferently wel vsed hath for his money all the liberty that the layle and layer can affoord him nay is permitted to go abroad with keepers At last he spies opportunity and breaks away then the layler fumes and fomes and rageth and perhaps sweares away that little share of his owne soule which he had left The prisoner had need looke to himselfe if the layler catch him he had better neuer haue stirr'd At last he is taken now bolts and lockes and heauy yrons a strong guard and a vigilant watch til he be made safe for stirring againe This bondage is far worse then the first The sinner in the deuils keeping is let alone to enioy the liberty of the prison that is this world he may feed his eye with vanities his hand with extortions his belly with iunkets his spleene with laughter his eares with musicke his heart with iollity his flesh with lustes and all this without controll But if he be wonne by the Gospell preached to break prison and thereupon giue the deuill the slippe let him take heed Satan doe not catch him againe If he once recouers him into his prison he will dungeon him remoue from him all meanes whereby he might be saued let him see heare feele vnderstand nothing but temptations and snares blinde his soule harden his heart loade him with heauy irons and locke him vp in bolts and fetters of euerlasting perdition 6. Then lastly his end shal be worse at the last when the least parcell of Gods wrath shall be heauier then all the anguish he felt before When his Almond tree shall be turned to his yron rod his afflictions to Scorpions VVhen the short and momentany vexations of this world shall no sooner cease to him then the eternall torments of Hell shall begin and which is most fearefull shall neuer end Be his body burned to death in fire yet those flames shall go out with his ashes but come his flesh and soule to that infernall fire and when they haue beene burned myriads of yeares yet it shall not be quenched The Application doth immediately concerne the Iewes which hath before beene plentifully instanced For our selues 1. The vncleane spirit hath by Gods holy Gospell beene cast out of vs. 2. Doe you thinke he is at quiet No he esteemes al places dry and barren till he get into vs againe 3. He resolues to try for entrance 4. Now is it enough that we leaue ourselues empty of faith and good workes for all our abhominable sinnes swepe with an ouerly repentance and garnished with hypocrisie and with our old affections to sinne still 5. Take we heed he will come with seauen spirits more wicked then the former and giue vs a fiercer assault But our helpe is in the name of GOD who hath made heauen and earth in whose mercy we trust because his compassions faile not Our owne strength is no confidence for vs but the grace of that strongest man who is alone able to keepe out Satan Let vs adhere to Him by a true faith and serue him in an holy integrity of conuersation and our latter end shall bee better then our beginning Marke the vpright man and behold the iust for the end of that man is peace Our end shall bee better heereafter when GOD shall wipe away all teares from our eyes when sorrow and sicknesse and death shall bee no more when Senacherib cannot rage nor the Leuiathan of hell assault vs. Peace shall enuiron vs Heauen shall containe vs Glory shall crowne vs. Our trouble woe mourning haue beene momentany but our ioyes peace blisse shall haue no intermission no mutation no end Now He that perfects all good workes make our latter end better then our beginning To whom three persons one eternall God be all praisâ—… and glory for euer and for euer Amen FINIS LYCANTHROPY OR THE WOLFE worrying THE LAMBES By THOMAS ADAMS Matthew 7. 15. Beware of false Prophets which come to you in sheepes cloathing but inwardly they are rauening Wolues TERTVLL Quaenam sunt istae pelles ovium nisi nominis Christiani extrinsecus superficies Hic dolus est magnus Lupus est qui creditur agnus LONDON Printed by William Iaggard 1615. TO THE TRVEly vvorthy Gentleman M. HENRY FORTESCVE Esquire a fauourer of vertue and good Learning SIR I haue put vp the VVolfe though not hunted him as iudging my selfe too weake for that sport-earnest It is no desertlesse Office to discouer that subtle and insatiate Beast to pull the Sheepe-skinne of Hypocrisie ouer his eares and to expose his feming malice and sanguisugous cruelty to mens censure and detestation Let those hands strike him that haue darts of authority put into their Quiuers Our Land is no Forrest literally or metaphorically vnderstood but whether for Church or Common-wealth profession or soile an Orchard of Gods owne planting fruitefull in goods and good workes VVolues we haue none but some Mystical ones whose ferocity is yet hidden vnder the habites and cases of those Lambes they haue deuoured These I haue set in view or at least meant my best to do it I haue seldome pretended that common poyse that by their owne report sets so many mad pens like wheeles a running Importunacy of friends I haue willingly published what I had hope would do good published Onely this I feared to keep from the Presse lest it should steale thither another way Being there I could not with better confidence fasten vpon a knowne Patron then your selfe who can both vnderstand it and will reade it not onely the Epistle but the whole Booke Though
Valedicamus in adagio Si sat procul sat bene Let vs speede him hence with the Prouerbe Far enough good enough Let not such a guest come till he bee sent for But alas he will neuer be farre enough off no not euen now whiles God is sowing the seede of Life will this Enemy forbeare to sowe tares Hee runnes about the seats like a Pick-purse and if he sees a rouing eye hee presents obiects of Lust if a drowsy head he rockes him asleep and giues him a nappe iust the length of the Sermon if he spies a Couetous man he transports his soul to his counting-house and leaues nothing before the Preacher but a mind-lesse trunke Well gone he is out of this Man and we must therein consider 2. things 1. His vnroosting 2. His vnresting In his vnroosting or departure wee haue iustly obseruable these 3 circumstances 1. The Person 2. The Maner 3. The Measure of his Going out The Person Is described according to his Nature Condition He is by Nature a Spirit by Condition or quality vncleane 1. By Nature He is a Spirit I will not trouble you with the diuerse acception of this word Spirit There is a Diuine Humane Angelical Diabolical Spirit yet are not these all Let euery thing that hath breath praise the Lord that is that hath a Spirit It is obserued that when this Article The is prefixed to Spirite and no attribute subioyned that may denominate or distinguish it it is meant of the third Person in Trinity the holy Ghost Rom. 8. The Spirite helpeth our infirmities c. So Ierom notes on the fourth of Mathew ver 1. Then was Iesus led vp of the Spirit into the Wildernesse to be tempted of the Deuill Heere the adiunct giues sufficient distinction As 1. Sam. 16. The Spirit of the Lord departed from Saul and an euil spirit from the Lord troubled him This was an euill and vncleane spirit This makes against the Sadduces Atheists that deny the subsistence of spirits or imagine them to be onely qualities of the mind affirming that good Angels are but good motions and bad Angels nothing else but bad motions They may as well call the winde but imaginarium quiddam sickenesse but a phantasie and death it selfe but a meere conceit They shall finde that there are spirites created for vengeance and in the day of theyr wrath when God shall bid them strike they wil lay on sure strokes essentiall and subsisting natures Hell-fire is no fable Deuils are not nominals but reals not imaginarie qualities but afflicting spirites heere the tempters to sinne heereafter the tormenters for sinne Qui non credent sentient They that will not beleeue Gods wordes shall feele their wounds The Deuill hath a speciall Medicine for Atheysme 2. By Quality He is Vncleane and that in regard of his Condition Perdition Condition or property in himselfe Perdition which he doth worke vpon others for hee labours to infect man that he may make him both in wickednesse and wretchednesse like himselfe 1. Vncleane in respect of his owne Condition The Deuill was by creation good God made him an Angel of light he made himselfe an Angel of darknesse God saw euery thing that he had made and behold it was very good If euery parcel of the Creators workmanship was perfect without denial those Angels which once stood before his face and attended the hests of the Lord of hosts were principally perfect Therefore the deuill as he is a creature is good according to S. Augustine Ipsius Diaboli natura in quantum natura est non est mala The nature of the deuill insomuch as it is a nature is not euill But Iohn 8. When he speaketh a lye he speaketh of his owne He deriued his nature from God but the depriuation of it from himselfe He was good by generation is euill by degeneration In that he is Euill or Deuill he may thanke himfelfe for it A Spirit of Gods vncleane of his owne making Quòd spiritus a Deo est quòd impurus a seipso 2. Vncleane by his operation and effects His labour delight is to make man as vnclean as himselfe He striues to make Iudas his heart foule with couetousnesse Absalons with treason Gehesis with bribes Cains with murder Ieroboams with Idolatry nay euen Dauids with adultery God is Purity and Blessed are the pure in heart for they shal see God But a soule soyld and foyld with lust drunkennes swearing hypocrisie auarice is an vncleane habitacle for an vncleane spirit a fowle euill for a fowle deuill Euery sinne is vncleane but there is one sin called vncleannes as if it were more immediatly deriued from the Deuill and more naturally pleasing him Heereby God is robbed of that he bought with so deare a price the member of Christ is made the member of an Harlot It is continually ioyned with whore-hunting Ephes 5. 3. 5. Colos. 3. 5. Saint Paul reasons against this sin by an argument drawne ab absurdo to couple that body to an Harlot which should mystically be vnited to Christ. Not vnlike that of the Poet Humano capiti ceruicem iungere equinam And howsoeuer this debauched age with a monstrous impudence will call it either no sinne or peccadillo a little sinne yet it hath that power and effect to make men as like to the Deuill as an vncleane body may be to an vncleane spirit Call it what you wil blanch it with apologies candy it with natures delights parget it with concealments vncleannes is vncleannes still and like the Deuill Vnlesse as in the Legend of Saint Anthony that when his Host set him a Toade on the table and tolde him it was written in the Gospel De omni quod tibi aponitur comedes Thou shalt eat of such things as are set before thee hee with the signe of the Crosse made it a Capon ready roasted you can metamorphose Satans poysons Toades and Serpents feculent and banefull sinnes into nutrimentall vertues wash the Black-mores skin white and make leprosies faire and sound the sinne of vncleannesse will make you like this vncleane spirit Let all this teach vs not to hate the essence but the workes of the Deuill His nature abstractiuely consider'd is good but as hee is wicked and a prouoker to wickednesse hate him In regard of his excellent knowledge gather'd by long obseruation and comprehension of the seminary vertues he is called Daemon 2. For his enuy emnity Satan 3. For his command Beelzebub 4. For his power the strong man 5. Lastly for his pollution an vncleane spirit Continually Deuil because he striues continually to Doe euil As these prauities shew themselues in him by domination and denomination hate him So doe all so say all An obstinate sinner returnes an honest reproofe with I defie the Deuil I will shielde my selfe from Satan as well as my admonisher the foule fiend shall haue no power ouer me Yet still deafes himselfe to
this health if a true gentleman put not vp this disgrace without reuenge if any charity in thee maintaine this Parasite Whereas it is the part of a good man to be sober of a generous spirit to passe by an offence saide the wisest King and of a charitable man to succour the poore not to maintaine the dissolute Yet all this madde troope of enormities must march vnder the Colours of religion As those Rebels in the North in our late Queenes dayes of blessed Memory who when all their proiects and stratagems appeared manifestly to the ouerthrow of their gracious Princesse yet concluded their Proclamation with God saue Queene Elizabeth These are Satans white boyes or rather blacke boyes which hee killes like the Ape her young with kindnesse and damnes with indulgence He giues them a vaster Commission then I haue read that Philip le Longe gaue the Iacobin in Paris which Charter had a reasonable extention A portaillorum ad portam Inferni inclusiuè This is the Pasport which this great Captaine giues Hypocrites From their owne gates to the gates of hell inclusiuely This is that hypocriticall and halfe-turning to God when the outward action is suppressed and the hidden corruption lyes still foster'd in the heart The apparance is masked the affection not mortified And though like an Eunuch he doth not beget palpable and manifest enormities yet hath a lust and itch and concupiscence to them and forbeares not in the darke safe from the eyes of the world to practise them A man that doth outwardly refuse adherence to the world for a colourable embracing of the word yet inwardly and in a hearty affection parts not with his former turpitudes fulfils that on himselfe which S. Basil once said of a Senator that seemd to renounce the world yet retain'd part of his ill-gotten riches as Ananias kept backe part of the price of his Lands Thou hast spoild a Seâ—…our and hast not made a Monke So I may say of this man Thou hast marr'd a worldling and hast not made a christian Now the Deuill is content thou shouldst remit some of thy grosse impieties so thou retaine others He cares not to be cast out by Idolatry so he be kept in by Atheisme He is well pleased that Iudas should become an Apostle of Christ so he be withall a Traitor Let Abimelech giue hospitality to Abraham so he purpose to abuse his wife Let Herod heare Iohn Baptist proach perhaps he wil cut off his head for preaching against Herodias The Deuil is loth to be dislodged of ignorance yet is content that error succeed in place He is vex'd that truth should appeare to a man yet if worldlines keepe fast hold of the affections this is a cable rope to pull him in againe If he loose the Sconce of the vnderstanding yet giue him the Citadell of the affections Any vnmortified habituated affected sinne is a sufficient stirrop to mount him into his old saddle Eyther let the soule stoop to fulfill the bodies base desires or let the body imploy all his members faculties functions to satisfie the soules lusts and he is pleased The infernall Tyrant deales with men heerein as the Egyptian Pharaoh dealt with the Israelites Moses hath a Commission and command from God to take with him the children of Israel and to go three dayes iourney in the Wildernesse to celebrate a Feast to the Lord. Pharaoh is very loth to loose the profite which by the seruitude of Israel did arise to him he will not suffer them But when renewed plagues proue that there is no remedy and a perpetuall vicissitude of iudgements enforce it obserue how he would compound it 1. Exod. 8. First Goe ye sâ—…crifice to your God in this land Nay saith Moses It is not meet so to doe for we shall sacrifice the abhominations of the Egyptians to the Lord our God Loe shall we sacrifice the abhominations of the Egyptians before their eyes and will they not stone vs That were a shame and insufferable offence to them to immolate beasts among them that worship beasts 2. Goe ye saith Pharaoh if there be no remedy euen into the Wildernesse and sacrifice to your God but go not farre Nay saith Moses we must go three dayes iourney The limits and confines of the wildernesse will not serue our turnes as if our Sacrifice should not smell of Egypt we must go so far as our trauell can reach in three dayes 3. Goe ye saith Pharaoh and so farre as now you desire and your feete can measure in three dayes but who must goe Moses saith our sonnes and daughters flockes and herds for wee must hold a feast to the Lord. Not so your little ones shall not goe quoth Pharaoh Goe ye that are the men and serue the Lord for that was your desire and they were driuen from his presence But Moses requires that all may go olde and young sonnes and daughters 4. Pharaoh after the deuouring locusts and palpable darknesse cals againe for Moses and Aaron Go ye your selues and let your little ones go also onely let your flockes and your heards be stay'd Nay saith Moses we must haue burnt offerings and sacrifices for the Lord our God Our cattell shall also go with vs there shall not a hoofe be left behind for thereof must we take to serue the Lord our God Did Pharaoh regard their cattell aboue their little ones or their children beyond themselues No but he deales by conditions and limitations as loth to part with all at once Therefore rather their cattell then nothing For he knew they had couetous mindes and when in the wildernes they wanted prouision and were pinched with famine they would returne backe againe for their cattell Euery yeelding concession that came from him was by force of the racke he grants nothing but on the compulsion of a iudgement So this spirituall and hellish Pharaoh hath had a soule long in his Egypt and hath found him beneficiall and helpfull to his kingdome of darknesse in many seruices The word preached comes like Moses to call him out of this bondage Satan is afraid to be put out of Commons franticke at the menace of expulsion he wil not giue ground til he be forced nor depart except plagued But when hee perceiues no euasion or remedy against Gods inuasion he falls to indenting with niggardly grants and allowances 1. Sacrifice here in this land put on a mantle of religion ouer the old body Be inwardly an Egyptian still blacke and wicked though an externall sacrificer Let thy life be statu quo shift not ground Answere thou with Moses No. I must change place trauell a new way from Egypt toward Canaan from the region of darknesse to the regiment of life 2. Goe then saith the Deuill but not farre keepe within my whistle that when I beckon my hand with a bag in it or giue you the call of vanity you may heare and returne No Satan I must go farre off
proceed euil thoughts murders adulteries fornications thefts false witnesse blasphemies would blesse himselfe to think that so little a thing c◅uld extend it selfe to such a capacity or that it could be so full and not burst 2. Behold a rabble of Deuils agreeing quietly in one man Glomerantur in vnum Innumer a pestes Erebi Innumerable plagues of hell are rounded vp together in one yet they fal not out for roome On earth among men it often falleth out as betweene those two ambitious Romanes Nec quemquam iam ferre potest Caesarue priorem Pompeiusue parem Caesar must haue no superior Pompey no riual Ahab cannot endure that Naboths vineyard should disfigure his Lordship Rich men in this world agree like Pikes in a pond ready to eate vp one another but howsoeuer the poore pay for 't they are sure to be deuoured Tradesinen cannot agree in one City nor neighbours in one Towne nor brothers in one house nor Iacob and Esau in one womb yet behold many Deuils can agree in one man They know that a Kingdome diuided cannot stand Wee quarrell and contend when hell it selfe is at peace My iourney drawes to an end there remaine but two steps the Conclusion and Application The Conclusion of the Parable is fearefull The last state of that man is worse then the first Is it possible His state was so bad before that can you imagine it worse Yes there was but one Deuil before now ther are eight By reason of this stronger possessiō his damnation wil be the sooner wroght vp the cup of his iniquity brim-fill'd and himselfe hurried to hell with the greater precipitation This peiority of his state may be amplified in 6. respects 1. Whilst this blacke Deuil had a white face carried the countenance of religion he was wrap'd vp in the general prayers of the Church He seemed of that number for whom as the friends to christ there was a continual remembrance in good mens intercessions If any man see his brother sin a sin which is not vnto death he shal aske and he shal giue him life for them that sin not vnto death But there is a sinne vnto death I do not say that he shal pray for it Samuel will pray for Saul till he perceiue that he hath giuen ouer the Lord and the Lord him But when the white scarffe is plucked off this Moores face and his blacke leprosie appeares when the Wolfes sheepskin is stripp'd off and he is seene to worry the lambes then is he singled out as an enemy to Christ and Gods iudgement hastened on him at the intreaty of his seruants He is so much the worse as he hath lost the benefit of good mens prayers When once in this gall of bitternesse and bond of iniquity in vaine Simon Magus requests Simon Peter to request God for him Pray ye to the Lord for me that none of these things which yee haue spoken come vpon me 2. Whilst this blacke Deuil mantled his tawny skin and vlcerous hart with dissimulation of piety there was outwardly some hopefull likelihood of his reformation and winning to heauen Though God knew otherwise in his hidden and reserued counsel whilst he sate in the congregation of Saints heard what God spake to them and spake with them to God the Minister did preach to him the tydings of peace with a good opinion and admitted him to the communication of the Sacrament But now his eruption into manifest contempt of sacred things and despite done to the spirit of truth hath deaded that hope so that the Minister hath not that confident comfort that the word will be the fanour of life vnto him His Hypocrisie hath deceiued the world his Apostacy hath deceiued himselfe therefore his state is worse 3. His latter end is worse in regard of himselfe and this may bee amplified in foure circumstances 1. Before he was sicke of spiritual drunkennesse now he is lethargiz'd VVho knowes not that a continued lethargy is worse then a short ebriety Such is his state 2. Impenitence hath brought him to impudence and by often prostitution of his heart to vncleanes he hath gotten a whores forehead that cannot blush Ier. 3. Thou refusedst to be ashamed And Ier. 8. Were they ashamed when they had committed abhomination Nay they wer not at al ashamd neyther could they blush He hath so little repented for wickednes that now he thinkes there is no wickednesse standeth in need of repentance A brasen face which no foule deed nor reproofe for it can make to change colour How can it be otherwise For a blacke Deuil can no more blush then a blacke Dog 3. He is in worse state by so much as a relapse is more perilous then the first sicknesse By reason that strength is now spent and nature made more weake and vnable to helpe it selfe or to receiue benefit by what is ministred The sparlies of goodnesse are now dying or quite extinct the flouds of iniquity more violent against him There be sorer assaults and lesse strength to encounter 4. Before he was quiet in himselfe and might haue a flattering hope that the night would neuer come But now breaking forthinto palpable contempt and obduracy he finds his conscience open to condemne him and hell gates open to receiue him His vlcer seemed to be fairely skinn'd ouer and in his owne sense healed but now to come to a new incision is greater terror then euer The sound of feare is now in his eares the sense of a dagger at his heart His body would his mind cannot rest The horror of future punishment lyes at Cain's doore and is at euery noyse ready to wake There is a fearefull conflict betwixt Sensuality and Reason in him that he may vse Iobs words though in a deeper and direr sense Pactus sum mihimet ipse grauis I am a burden and trouble to my selfe Thus the great Parasite of the soule that heretofore matched the number of Gods threatnings with as many faire promises flatter'd this wretch with the paucity of his sinnes now takes him in the l◅rch and ouer rec◅ons him Hee that so long kept him in a beautifull gallery of hope now takes him aside and shewes him the darke dungeon of despaire He engrosseth his iniquities in text-letters and hangs them on the Curtaine at his beds f◅te to the racking amasement of his distracted soule Before the Deuill did put his shoulders vnder the burthen but now he shifts it off and imposeth it on the sinner And as I haue read the Spanish Index deales with Velcurio who commenting on Liui saith that the fift age was decrepite vnder the Popes and Emperors the Index takes out the Popes and leaues the Emperors obnoxious to the whole imputation so the deuill winds out himselfe at last from the wicked refusing to carry the burden any longer but leaues it wholy to their supportation This ague or rather agony is made more vexing by the sting of conscience which
out of this ill That supreme and infinite goodnesse deswades his Children from affecting it by their experienced tartnesse of it So the Nurse embitters the dugge when she would weane the Infant How easily had Solomon bene drowned in this Sea had hee not perceiued the distastfulnesse when his vnderstanding sense concludes All is vexations his affections must needs begin to abhorre it Gods lets his looke into the world as some go to Sea to be Sea-sicke that finding by experience what they would not credit by relation they may loath this troublesom world and long to be in the Land of Promise He that once throughly feeles the turbulencie of the Sea wil loue the ◅ry land the better whiles he liues Our better spirituall health is not seldome wrought by being first Sea-sicke disquieted with the worlds vexations Salt water hath sometimes done as much good as sweet hard things as soft as stones as well as cotten are good casting for a hawke The crudities of sin in Dauids soule were vomited vp by a draught of this bitter water That profuse Sonne would haue beene a longer stranger to his Fathers house if the World had not put him to a Hogges dyet Peter no sooner sees the billow but he eiaculates to Christ a short but substantiall prayer Lord saue me For this cause is the world made to vs so full of afflictions Christ promiseth to giue a reward but not to take away persecutions Blessed are they which are persecuted for righteousnes sake for theirs is the Kingdome of heauen He doth not subtract all suffering but addes a recompence God doth so mingle and compound and make them both of one indifferency and rellish that wee can scarse distinguish which is the meat and which the sawce both together norishing our spiritual health You see the alike distastfulnes of the world and sea This is the second resemblance 3. The sea doth cast forth her dead fishes as if it labourd to purge it selfe of that which annoyes it giuing onely contentfull solace and nutriment to those that naturally liue in it So does the world cōtending to spew out those that are dead to it 1. Cor. 4. We are made as the filth of the world the off-scouring of all things vnto this day No maruel if she pukes when we lye on her stomack A body inured to poisons growes sicke queasie at the receit of wholesome nourishment Ioh. 15. If ye were of the world the world would loue his owne But because you are not of the world but I haue chosen you out of the world therefore the world hates you Not a piece of the world but all the world Math. 10. You shall be hated of all men for my name sake The godly are indeed the very health of the world The Family thriues the better that Ioseph but serues in The City is forborne so long as Lot is in it The whole world stands for the Elects sake And if their number were accomplished it should bee deliuered to the fire Yet oh strange Eliah is said to trouble Israel and the Apostles are thrust out of Cities for turbulent fellowes But saith Ambros. Turbatur illa nauis in qua Iudas fuit The Shippe was troubled wherein Iudas was Christ was in a Ship with the other Apostles without Iudas behold the winds are still the sea is calme the Ship safe Christ was in a Ship with Iudas amongst the rest and Turbatur illa nauis the winde blusters the waues rore and a tempest endangers the vessell to ruine Benefit multis ex societate boni One goodman doth much good to many He is not only as manacles to the hands of God to hold them from the defulmination of iudgements but is also a happy preuention of sin He keepes God from being angry he calmes him when he is angry A godly man is like Dauids Harpe he chaseth away the euill spirit from the company and he doth as it were coniure the Deuill For in his presence as if he could worke miracles Impudence growes ashamed ribaldry appeares chast drunkenesse is sober blasphemers haue their lips seal'd vp and the mouth of all wickednesse is stopp'd This good comes by the good Yet because they are dead to the world it casts them out So the Gergesites did cast Christ out of their borders Math. 8. So the Pharises did cast the Conuert that was born blind out of their Synagogue Ioh. 9. So the Antiochians did cast Paul and Barnabas out of their coasts Act. 12. Like Confectioners that throw away the iuyce of the Orenges and preserue onely the rindes or as certaine Chymists that cast all good extractions to the ground and onely make much of the poison But if you will not bee picked vp of the world you must adhere close to it and with alimental congruence please his stomack Wil you go to the Court you must be proud or you shal be despised Wil you to the city you must be subtle or you shall be cheated Will you to the Country you must partake of their ignorant and blinde dotage and ioyne in their vicious customes or you shall bee reiected If you liue in the world and not as the world this Sea will spew you vp as too holy for their company But let 'hem For God forbid that I should glory saue in the Crosse of our Lord Iesus Christ by whom the world is crucified vnto me and I vnto the world 4. The Sea is no place to continue in No man sailes there to saile there but as he propounds to his purpose a voyage so to his hopes a returne You hold him a prisoner that is shut vp in close wals the doore of egresse barred against him He is no lesse a Prisoner though his Iaile bee as large as the Sea that must not set his foot on drye ground The banks and shores be his prison walls although he hath roome enough for his body he is narrow'd vp in his desires He findes bondage in liberty the one halfe of the earth is but his prison and he would change his walk for some little Iland The world in like sort is no place to dwell in for euer Selfe-flattering fooles that so esteeme it Psal. 49. Their inward thought is that their houses shall continue for euer and their dwelling places to all generations therefore they call their lands after their owne names As if the Sea were for mansion not for transition It was a glorious piece of the world which rauished Peter desir'd to build Tabernacles on Math. 17. yet it was perishable earth and it might not be granted Heauen onely hath mansions Ioh. 14. In my Fathers house there are many mansions all the world else is but of tottering Tabernacles And immobile regnum Heb. 12. a kingdome that cannot be shaken when all the kingdomes and Principalities of the earth shall be ouerturned This world then onely is for waftage There is one Sea to all
take an abatement for an emptinesse a secession for a destitution It is certaine those that haue the inuisible marke of the Spirit shall haue the visible marke of an honest life totally they cannot loose grace nor a second time fall away for then they could not be renewed againe by repentance nor euer be restored except Christ should die againe Heb. 10. For if we sinne wilfully after that wee haue receyued the knowledge of the truth there remaineth no more Sacrifice for sinnes but a certaine fearefull looking for of iudgement and fiery indignation which shal deuoure the aduersaries Paul had some hope of the incestuous person and therefore did not wholly cut him off and accurse him but separate and suspend him for a time that by the deliuering of him vnto Satan for a season for the destruction of the flesh his spirit might be saued in the day of the Lorde Iesus Thus Christ being once truely in will neuer out the faithfull cannot be empty There is then a defect of Faith in this blacke Apostate that makes roome for the deui◅l 2. Cleanlinesse It is swept This is the effect of an ouerly and superficiall repentance like a slight beesome it sweepes away the dust and cobwebs and such lighter stuffe but the filth and dirt is caked and baked on Sinnes of lesse delight to the flesh and tentations of weaker force are brush'd away but the maine affection to some olde impiety hath the roote in the heart vndigged vp The deuill is content the conscience should be swept so long as it is but onely swept Sinne is congealed concorporated baked on and must be pared and digged away by greater violence then sweeping Swept Satan yeelds it so not pared Impiety is habituated by custome hardned by impenitency concorporated to him by his affection to it and shall hee thinke that a formall repentance like a soft beesome can sweepe all clean Can a few drops and sprinklings of water purge off the inueterate foulenesse and corruption of the flesh There is required much rensing to whiten a defiled soule How peruerse is their course and thought that imagine they may repent more in an houre then they sinne in an age As if hauing in many yeares kindled a thousand fires thou wouldst think to put them out all with one teare whereas indeede many teares can scarse put out one Then boldly staine the cloth a whole vintage and at last let one washing serue for all Alas man is quickly made miserable but not with such speed happy How easily how suddenly got man his damnation it was but eating an apple soone done Esau quickely hunted away his blessing but could not with manie teares recouer it Dauid is not long in falling his rising is tedious With much paines and contention doth a man climbe vp some high Tower but loosing his hold he comes downe apace It is no easy thing to stand it is easie to slip to stumble to fall The thicke and foggy aire of this sinfull world as the smoake and stenchfull mistes ouer some populous Cities can soone fully the soule the continuall tramplings of sinne brings mire and dirte vpon the conscience these corruptions are not so presently rid away as taken Clip thy haires short yet they will grow againe because the roots are in the scull A tree that is but pruin'd shredde topp'd or lopp'd will sprowt againe roote it vp and it shall grow no more What is it to clip the outward apparances and to loppe the superfluous boughes of our sinnes when the roote is cherish'd in the heart What to haue a foule and miry house swept The Pharise in his blowne prayers cousening ythes frequent almes did but sweepe the house and remoue the cobwebs of outward impieties but the dirt of hypocrisie was baked on the rootes of pride and couetousnesse grew still vntouched It is not then a transient sorow nor a formall compunction which may wound and pricke the heart like a needle but wants the thred of Faith to sow and ioyne it to God that can make the house cleane It is but swept and so ready for Satans re-entry and repossession 3. Trimnesse or curiosity Garnished This ornature and fit furnishing of the House for Satans entertainment is done by Hypocrisie when the rotten Cabin of a foule heart is hung with gay hangings when putidum et putridum cadauer a rotten and stinking carkasse is hid in a Sepulcher painted ouer with vermillion when a stenchfull dunghill is couer'd with white snow here is a garnishing for the Deuill He that can pray at church and cousen at home giue hi◅ debter faire words and eate him through with vsury which is to breake his head with precious balmes hath bitternesse in his heart whilst his tongue distils myrthe and droppes hony that man hath a house garnished for this vncleane spirit Satan will allow his Hostes to pretend sanctity so they intend villany aliud proponere aliud supponere to haue the cup vtterly rensed and cleansed so it be within full of extortion and rancor to guild ouer a poysonous pill to pray in the Church so they prey on the Church this is a trimmed house a chamber garnished for the Deuill This Satan doth in an ambitious imitation of the Lord who would haue his house garnished as the Passeouer-chamber was trimmed God would haue the beames of his house Cedar and the galleries of firre like King Solomons Chariot the pillars thereof are siluer the bottome thereof gold the couering of it of purple the midst thereof beeing paued with loue for the daughters of Ierusalē He wold haue sanctification for the furniture For this is the will of God euen your holines and for ornaments the graces of his Spirit Thither he comes and there he sups Reuel 3. Behold I stand at the doore and knock if any man open vnto me I will come in to him and sup with him and he shal sup with me The Deuil accordingly desires his house garnished but the furniture is Sinne and the ornaments opera tenebrarum the workes of darknesse And then if you will let this mansion be outwardly pargetted and whited ouer Make they shew of hauing the Holy Ghost on Sundaies so they retaine the foule deuill all the weeke These are they that make Religion a masquery lye sweare cheat oppresse scorne ryot revile reuell yet appeare at Church on the Sabboth as if they came for a Pasport to do more mischiefe The strength of their profession is but a gristle which is indeed neyther bone nor flesh neyther true religion nor no religion Like the speckled innocency of the Papists in their ostentate charity vncleane chastity luxurious fasts and meritorious treasons in butchering Princes and transferring kingdomes These hypocrites being erst so themselues abused and deluded of Satan perswade others to villany by arguments of vertue For an hypocrite will do nothing without a colour and with a colour any thing If thou be'st a good fellow pledge