temptations as the t 1. Pet. 5.8 Lyon hee goeth vp and downe roaring and compassing the earth seeking whom hee may deuoure and as the u Apoc. 12.9 And Caesar in Apoc cap. 12. Dragon hee is quicke in sight and is altogether delighted in Blood and slaughter hauing thus by sinne lost his first shape his whole course was afterwards to procure some Associates in his Metamorphosis therefore when God had created Man according to his owne Image in x Ephes 4.24 righteousnes and true holinesse he assailed the first woman Heâ—ah and by her as his instrument the first Man Adam tempting them both and they both consented to eate of the forbidden fruite misled and blinded by this bewitching baite of Ambition y Gen. 3.5 Eritis sicut Dij You shall be as gods knowing good and euil Through this their disloialtie and disobedience that glorious Image wherewith God had deck't man was cancel'd and defaced not onely in themselues but in all their posteritie so saith the Apostle z Rom. 5.12 As by one man sinne entered into the world and by sinne death so death entered vpon all men in that all men haue sinned by Originall sinne then which is Corruption ingendred in our first Conception whereby euery facultie both of bodie and soule is prone and disposed to iniquitie whole Mankind is transformed and changed from good to euill wee haue lost our knowledge our righteousnesse and our immortalitie and draw now nothing from the loynes of our parents but a 1. Cor. 2.14 Ignorance Impotencie of minde Vanitie and an inbred and natural inclination to conceiue and deuise such things as are euill yet here is not the period and stint of Sathans malice he knowes that Man is deformed by Original sinne but Actuall sinne must absolutely transforme him therefore marke his Plot and obserue his Practise As God obserued a Methode in Mans creation so the Diuell hath his passages and order in his transformation God first said b Gen. 1.26 Let vs make Man the blessed Trinitie went to councell and this Consultation proueth Mans excellencie aboue all other creatures whatsoeuer for in the rest God onely had his Fiat c Gen. 1.26 Let there be light and there was light but in Man hee had his Faciamus Let vs make man as if hee should haue said d Gen. 1.28 The King of creatures to rule ouer the fish of the sea and ouer the fowles of the heauen and ouer euery beast that moueth vpon the earth euen so Sathan on the contrary part consults and takes councell with himselfe and his Angels of darknesse in the vnmasking and transforming of man Let vs change man saith the Diuell and let vs vtterly depriue him of the remnant of Gods Image for hereby shall he be made like vnto the beasts that perish This is our Aduersaries plot but the execution thereof is hindered because hee is not as God onely is the Searcher of our reines and the Knower of our thoughts wherefore he plaies the Politician to discouer our corrupt imagination and siftes vs by the Concupiscence of the Eie the concupiscence of the hart and the pride of Life e 1 Ioh. 2.16 for these three are the Rootes from which all other sinnes are braunch't and take their growth If therefore the Diuell spie either Man or Woman walke like the f Esay 3.16 daughters of Zion with a wandering eye hee presently makes this position Out of the aboundance of the heart the eye lookes and these glaunces are shafts drawen out of the Quiuer of wantonnesse wherefore forthwith hee accommodates and applyes himselfe herein to Mans corrupt appetite g Numb 25. if hee be a Zimri he will prouide him a Cosbi if a h Iudg. 16.1.9 Sampson a Dalilah if a Herode an Herodias who shall like i Gen. 39.7 Potiphars wife catch him by the garment saying Lye with me sleep with me Againe as the k Iudg. 12.6 Ephramits were knowen from the Giliadites by the pronouncing of Shibboleth and the Galilaeans from the Iewes by their phrase and Idiome of speech euen so the diuell by the tongue of Man discries the Concupiscence of the heart and the Sinne to which hee is most deuoted wish but for Nabaoths vineyard as l 1 Reg. 21.2 Ahab did or but say with m Math. 26.15 Iudas What will you giue and hee will say presently thou art couetous thy very speech bewraies thee then will he set vp his two golden Calues the worlds Idole Gold and Siluer and make proclamation saying These are thy gods in whom thou most trust and Mammon is thy Mediatour Lastly if the deuill see an Eare like n Hosea 12.1 Ephraims fed with wind Soothing and flatterie or doe but discouer the very feet to tread an elaborate and curious pace as the women of Hierusalem did o Esay 3.16 who minced as they went and made a tincking with their feet hee forthwith apprehends an inclination to Pride for these are but the instruments of a vaine-glorious minde whereupon bee suites such persons with the attendants of flatterers so hee dealt with Ahab the king of Israel preferring to his seruice p 1 Reg. 21. Zedkiah the false prophet whose words were euer plausible and pleasant and so hee did with Herod to whom hee put a troupe of Parasites to puffe him vp with their acclamations saying q Act. 12.22 the Voyce of God and not of man Flattery is Sathans trappe for Potentates the Page of great personages and a disease that haunts Princes it procures grace and countenance but Trueth is euer disgraced and frowned vpon Flatterie is alwayes well-liking like the fat Bulles of Basan but Trueth may be resembled by one of Pharaohs leane Kine for it straues and pines away and yet the one is strong and raigneth for euermore the other is as Diogenianus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sweet but deadly wine and a poison drunke in a Cuppe of Gold Hauing thus sifted our nature hee turneth Practicioner saying as God said Let vs make man according to our owne Image Now when God made Man hee made him of the Dust of the ground and breathed in his face the breath of life and created him in his owns Image so the diuell when he transformes Man vseth our Adamah or Dust that is our old Man or Naturall corruption making it the matteriall or ground of our Transformation Secondly he breaths into Man not the breath of Life but the breath of death For the wages of sinne is death his breathing is his tempting for thereby hee enters into a Man as hee entred into Iudas and before he can finish his malicious disseigne hee breatheth foure times By the first breath hee with-drawes the minde from Gods seruice to which it should be euer zelously deuoted for so saith our Sauiour r Luke 10.27 Thou shalt loue the Lord thy God with all thy heart and all thy soule and with all thy thought
man mad But it is far otherwise in drinking this Wine and Milke for the first draught is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t Esa 53.11 a fulnesse of knowledge by the illumination of Gods spirit the second is Certitudo salutis u Gal. 4.6 certaintie of saluation reueiled vnto vs by the same Spirit which in our hearts cryes Abba Father the third is Confidentia x Heb. 4.6 Confidencie whereby we approach boldly to the Throne of Grace the fourth is y Ephe. 1.5 Adoptio Adoption by which we receiue power to be actually accounted the Sonnes of God by Christ O let vs therefore drinke this Wine and Milke that we neuer hereafter may thirst againe Thirdly saith Christ Be merrie O my Welbeloued Nay further Be drunkē for so is it word for word in the Hebrew be drunken but z Ephe. 5.18 not with Wine for that is a voluntarie madnes and the Soules corruption Be drunken but not with sin a Esay 29.9 for then the Soule staggers falles into a spirituall slumber but be drunken with ioy because I haue Eate my Hony-combe with my Honie purchased your b Ephe. 2.15 peace Be merrie because I haue bailed you out of Deaths dungeon and deliuered you from the bondage of Sathan Be merry and reioyce alwaies because your names are writ in Heauen Lastly be euen drunken with mirth and ioy because being my friends vpon earth you shall be filled in heauen with the pleasures of Gods house To which holy tabernacle he that was born for vs bring vs to whom with the Father the holy Spirit be all honor and glorie now and euer-more FINIS The second Sermon THE TRIVMPH OF CONSTANCIE APOC. 3.11.12 VER Behold I come shortly hold that thou hast that no man take thy Crowne Him that ouercommeth will I make a Pillar in the Temple of my God and he shall goe no more out and I will write vpon him the Name of my God and the Name of the Citie of my God which is the new Hierusalem which commeth downe out of Heauen from my God and I will write vpon him my new Name AT the two ends of the a Exod. 25.13.19.20 Mercie-seat were set two Cherubims of beaten Gold whose wings were stretched out on hie and their faces one against an other both towards the Mercie-seat This Seate of Mercie is b Rom. 3.24 Christ these Cherubims the Prophets and the Apostles both which in all their Writings looke and leuell their pennes at Christ who is the true propitiatorie The Prophets being the Apostles of the Law were taught of God in c Num. 12.16 Dreames Visions both that the Messiah should come into the world to suffer and also what should happen before his birth The Apostles being the Prophets of the Gospel were after the same manner instructed in all occurrences concerning the Church till the last day Christs comming into the world to iudge Of this ranck was Iohn an Apostolicall Prophet and a Propheticall Apostle as appeareth by this Booke of the Apocalyps being a Register of intricate Visions wherein there be couched as many d Hier. ad pauli Mysteryes as Words The Author hereof was Christ the Secretarie Iohn the place in which he penned it Pathmos an Island in the e Strab. lib. 13. Aegaean Sea whither hee was banished by f Eus eccle hist lib. 3. cap. 18. Domitian the Emperour The time when these Visions were seene was the Lords day and his first Vision was of one like vnto the Sonne of Man hauing in his right hand seauen starres and standing in the middest of seauen golden Candle-sticks the Mysterie hereof is reueiled by Christ saying The seauen Starres are the Angels of the seauen Churches the seauen Candlestickes are the seauen Churches of Ephesus Smyrna Pergamus Thiatira Sardi Philadelphia and Laodicia to the Angels or Byshops whereof our Sauiour writes seauen Epistles commending some reprouing others and exhorting all to Perseuerance to Patience to Repentance but to omit the rest at the seauenth verse of this Chapter begins the Epistle to the Angel of Philadelphia a Citie of Misia in Asia Strab. lib. 12. in the first part wherof he commendeth the Angels patience threatens his enemies and assureth him of ayd and assistance In the latter part which is my Text hee first exhorts him to Constancie in these words Behold I come shortly hold that thou hast that no man take thy crowne Secondly recounts the rewards of Conquerors saying Him that ouercommeth will I make a Pillar in the Temple of my God and hee shall goe no more out and I will write vpon him the Name of my God and the Name of the citie of my God which is the new Hierusalem which commeth downe out of Heauen from my God and I will write vpon him my new Name The Exhortation lies in these words which are the very Nauill of the Verse Hold that thou hast about which these two Motiues twine like the Serpents about Mercuries rod. First Behold I come shortly secondly that No man take thy Crowne Hold that thou hast Constancie and Perseuerance are in the scriptures set forth by foure Metaphors Ploughing Running Standing and Holding For the first our Sauiour saith g Luc. 9.62 No man that putteth his hand to the Plough and looketh backe is apt to the Kingdome of heauen This Plough is Gods seruice and the Profession of Christ to which when a man hath once setled himselfe hee must by remembring Lots wife take heed that he looke not backe Religion is fitly resembled by the Plough for the life of a true Professour and a Plough-man are alike both full of labour and trauaile the one eates his bread in the sweat of his face the other groneth continually vnder the Crosse To this Plough all that hope for heauenmust put their hands for the Kingdome of heauen suffers violence saith Christ therefore we must take paines for it and continue constantly at our worke without looking backe from Zoar to Sodome and from the paines of the Plough to the pleasures of the world For the second S. Paul saith h 1. Cor. 9. So runne that you may obtaine In some sort all men runne but because all doe not obtaine it seemeth there is Error either in the choice of the way or in the maner of running There is but one way to heauen i Mat. 7.13 and it is narrow and strait this is Christ the k Luc. 14.6 Way the Truth and the Life whosoeuer followeth not this Path wandereth from the Truth and therefore looseth aeternall life as the Way so the maner of running is but One it must be without ceasing stoppe or stay l Mat. 10.22 for onely hee which continueth vnto the end shall be saued For the third the same Apostle saith m Ephe. 6.14 Stand therefore your loynes girded about with Veritie Now what else is it to stand but to be n
season and out of season to preach the gladsome tydings of aeternall life that all of them at the last may be made Pillars in the House of God the Father To whom with the Sonne and the holy Spirit be ascribed all honour and glorie both now and euer-more Amen The third Sermon THE BANISHMENT OF DOGGES Apoc. cap. 22. Vers 15. For without shall be Dogges THE foure Ages of the World and the foure Monarchies of the Earth are resembled by a Dan. 2.32.33 foure Mettals Gold Siluer Brasse and Iron the first Age and Monarchie were both Golden the Second worse then the first like Siluer the third Brazen and the fourth Iron b Eccles. 3.1 Thus to all things there is an appointed time and a time to euery purpose vnder Heauen a time of Doue-like innocencie and a time of Serpent-like subtiltie a time of secret crueltie and a time of open Tyrannie Now as it hath beene heretofore in the Ages and Monarchies of the world so likewise haue we seene a chaunge and alteration in the state of Christianitie of it there haue beene foure seuerall Ages the first was the Lambe-age in this liued c Ioh. 1.36 Christ the Lambe of God and the blessed d Apoc. 14.4 Virgins that followed him whither soeuer he went the holy Apostles and Disciples which were not defiled with women but kept themselues chaste and cleane both from carnall contagion and spirituall whoredome The Second was the e 2. Thes 2.7 Foxe-age when the mysterie of iniquitie began to worke by the meanes and agencie of Haeriticks who like little f Cant. 2.15 Foxes sought to destroy the Vine which our Sauiour had planted with his owne right hand Namely Simon Magus Cerinthus Menander the Nicolaitanâ— and many other of the same Leauen who though they did disagree in opinion amongst themselues hauing like Samsons g Iudg. 15.4 Foxes their heads seperated and disioyned yet were they tyed together by the Tailes for euery ones aime and inuention was with the fire-brand of Errour to make hauocke of Christs haruest The Third was the Wolfe-age our Sauiour did foresee this time and therefore he saith to his Disciples and in them to all true Beleeuers h Mat. 10.16 Behold I send you forth like Sheepe among Wolues these Wolues were cruell Tyrants such as Nero Caligula Domitian and the rest of the Ethnick Emperours all which were i Zeph. 3.3 like Wolues in the Euening that leaue not the bones till the Morrow being extreame rauenous and greedie of Christian blood The Fourth is the Dog-age and that is this wherein wee liue and therefore my Text is sutable to the Time The Astronomers call onely those fortie dayes the Dog-dayes wherein that Constellation called the Dogge meeting with the Sunne in our Meridian doubleth his heate by whose influence burning agues frenzies and such like hote diseases are bred in mans bodie but I am of a contrarie opinion euen euery day is now a Dogge-day for that spiritual Dog the Diuell is continually in our Zenith being k Ephes 2.2 Prince of this world that ruleth in the ayre in the children of disobedience and by his powerfull temptations makes vs euen runne madde with desire of Sinning so that I may confidently say that that curse is light vpon vs which Moses proclaimed against the obstinate Israelites saying l Deu. 28.28 The Lord shall smite thee with madnesse and with blindnesse and with astonying of heart I might I confesse haue done better to haue chosen a Text more plausible and of a sweeter rellish in the eare but in this seruice euery man must doe as the Israelites did in their Contributions to the building of the Tabernacle m Exod. 35.23 They that were rich brought Gold Pearles and precious stones but the poorer sort a Ramskin or a little Goates haire so I for amongst these in respect of knowledge I will ranke my selfe for want of a better present will vncase a Dogge and offer vp his skin take it in good part it is the widdowes mite let the greatnesse of my good will counteruaile the weakenesse of my performance yet will I not leaue my Text without an Apologie whereunto shall I compare it It is like the Image of Selinus which outwardly was onely rough hewen being neither curiously carued nor gorgeously ouer-guilt but there was a window in the brest thereof which being opened his golden heart might be discouered his rich intrailes so here though the words be harsh and vnsauorie yet if you looke into them with a spirituall eie you shall finde Sathans subtilties disclosed Sinne vnmask't and Hell discribed For without shall be Dogges These words are like the Angels great n Apo. 20.1 Chaine wherein both the Deuill and his followers are fast bound and fettered the Lâ—nkes whereof be three arising naturally out of the words of the Text. A Transformation A Detestation A Separation First a Transformation for the wicked are here called by the name of a Beast Secondly a Detestation for Reprobates are named Dogges Thirdly a Separation for the righteous shall be within the Citie of God but the Vngodly shall be without The Transformation Wee read in the Scriptures of two kindes of Transformations the first Corporall the second Spirituall The Corporall is when the bodie is changed from his shape putting on a new forme such was that of Lots wife who contrarie to the commandement of the Angel Looking backe became a pillar of Salt Aben Ezra flying from the letter of the Text denyeth this Transformation thinking that shee was onely consumed with a fierie shower compounded of Salt and Sulphur but not onely the words auouch this Metamorphosis but also o Thrag in gen 19. Hierosol in gen 19. Rab. in gen 19. Kimbi in gen 19. Ioseph lib. 1. antiq Vatabluâ— authoritie very authenticke affirmes the like Such likewise for the time was that Transfiguration of Christ p Luke 9.25 The fashion of whose countenance as be prayed was changed and his garment was white and glistered The Spirituall Transformation is when the Will the Minde and the Vnderstanding are changed and corrupted The first creature that was thus Transformed was the Diuell who was once q Esai 14.12 Lucifer the sonne of the Morning and an r Ezech. 28.14 Annointed Cherub walking in the middest of the stones of fire that is saith Gregorie In aliorum comparatione caeteris clarior fuit In comparison hee was more excellent then the rest of the heauenly Spirits till Schisme or Faction including Pride Malice and Lying cast him and his Adhaerents from heauen to Hell and transformed him into a Lyon a Serpent and a Dragon for so is he stiled in the Scriptures not that he bears the materiall forme of any of these three Beastes for being a Spirit hee hath neither flesh nor bones but because hee resembleth them in qualitie disposition as the s Gen. 3.1 Serpent he is subtile in his