THE BLACK DEVIL OR THE APOSTATE.  
TOGETHER With  
The WOLF Worrying the LAMBS. AND  
The spiritual NAVIGATOR, BOND  
For the Holy Land. In three Sermons.  
By THOMAS adam's.  
jerem. 13, 23.  
Can the blackmoor change his skin? Or the Leopard his spots? Then may ye also do good, that are accustomed to do evil.  
Bern. Sent.  
Quid prosunt lecta & intellecta, nisi teipsum legas & intelligas?  
LONDON, Printed by William jaggard, 1615.   

TO THE Honourable Gentleman, Sir Charles Morrison, Knight Baronet.  
WOrthy Sir, I have been bold, upon better acquaintance with your virtues then with yourself, to send a short Treatise to your view. I know whose judgement it must pass, yet am fearless: not in any arrogant stupidity of my own weakness; but in a confident presumption of your goodness; a weighty habit, not parallel but transcendent to your Greatness. Perhaps Nature hath taught you, that to be Generous is to be virtuous: but I am sure, wisdom hath perfected natural disposition in you; & given you not only an excellent theorical discourse, but an actual reducing of those things into practice; which are better than you shall find here. Though you have happier Contemplations of your own, yet accept these, as the slender presents of a poor man given to the rich. Weak I confess it: for how should the child be strong, begot in the father's weakness! It hath the more need of your Protection; & knows the better to express itself and the Author ever ready at  
Your Honourable command to do you service, Tho: adam's.   

To the Reader.  
REader, this Book stands at the mercy of thy capacity for thy censure. Perhaps thou wilt judge it done for oppositions sake; the Black Devil to the White: perhaps for imitation; perhaps for affectation. Thou mayst for me causes enough in thy imagination to produce it, yet miss the right. It was to show thyself, and all other perusers, the blackness of Sin; and among the rest, of Apostasy. Would you not behold Impiety in the true colours: you may for bear. If you would, look here, and detest it. If you will take out a good lesson, and hate to do it; neither you nor I shall have cause to repent our labours. Once we must give account, what we have heard, and seen, and done; when the pleasures of Sin, like old surfeits, shall give a bitter reluctancy in the stomach of the conscience; and we are going to God's cold earth. Learn we now to prevent the doing of that, which we shall one day be sorry to have done. There is no man living, but shall repent of his wickedness, either on earth, or in hell. Read and be instructed. If you find just fau●…ts here, I submit my weakness to your censure. In omnibus meis scriptis, non modo pium Lectorem, sed liberum correctorem 
Aug in Prooem. Lib. 3. de Trin.  desidero. But to those Censurers, Qui vel non intelligendo reprehendunt, vel reprehendendo non intelligunt, 
Idem co●…tra Fa●…stum, Lib. 22. Cap. 34.  I wish either a more sound understanding, or more sober affection.  
Criminor, amplector; tibi sunt communia, lector.  
But as he that commendeth himself, is not approved, but whom the Lord commendeth. So if 
2 Cor. 10, 18  the Lord approve, I pass not for man's judgement. If you snib me for writing so frequently, and not confining myself to the Pulpit; I answer, (besides that I will not neglect this to do that) 
Quo liceat libris, non licet ire mihi.  My Books may be admitted, where I cannot come. If you say, there are books too many: I answer; restrain them to this quality, and Abundans cautela non nocet. Farewell, be satisfied, be blessed.  
Wingrave, july 7. THO. adam's.   

THE BLACK DEVIL OR The APOSTATE.  Math. cap. 12. ver. 43. 
When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.  
44. Then he saith, I will return into my house, from whence I came out. And when he is come, he findeth it empty, swept, and garnished.  
45. Then goeth he, and taketh with himself seven other spirits more wicked than himself; and they enter in, & dwell there. And the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.  
OUR saviours manifold and manifest Miracles, which he wrought among and upon the jews, were requited with a blasphemous interpretation; that they were done in the power of Beelzebub. Which having disproved by invincible arguments, he concludes against them in this Parable. When the unclean spirit etc. This is clearly manifest in the application. Even so shall it be also unto this wicked generation.  
A double occasion gives us the hand of direction to this Speech. Either it hath a reference to the Man dispossessed of the dumb and blind Devil. ver. 22. Or intends a conviction of the contumelious blasphemies of the jews. Perhaps it may be referred to the former, but certainly is directed to the latter. It may serve for both: so two gaps be stopped with one bush: two sores covered with one plaster.  
1 It might serve for a charge to the cured, to prevent recidivation. He was dumb; behold he speaks: he was blind; behold he sees: he was possessed, behold he is enfranchised. He hath recovered his eyes, his tongue, his heart; he is rid of the Devil. Now he that is quit of so bad a Guest, shall septuple his own woes by his re-entertainment. Such a caution did the same▪ physician give another of his Patients. john 5. Behold, thou art made whole: sin no more, 
john 5. 14.  lest a worse thing come unto thee. It is well for thee, that the unclean spirit is gone, but it will be worse with thee then ever, if he gets in again.  
2. He that did speak life, and to the life, doth especially mean it to the jews, with an indubitate appropriation. Cast your eyes upon the Text, and your minds upon the renegant jews; and observe how diametrally they look one upon another; running together without alienation, till they come to the end.  
1. The unclean spirit, the power of sin, was cast out of the jews, by Moses law; and God had great stir about it. He was fain to speak early and late, and attend them all the day long, with outstretched 
Esay. 65. 2.  hands. Till he appeals to censure. What could have been done more to my Vineyard? 
Esay. 5. 4,   
2. At last he is out; and then like a discontented Guest, hindered of his old Lodging, and destitute of so warm a bed, he walks through dry places, revisites the Heathen. But finding them as strongly his own, as the infrangible chains of wickedness could make them; he disdains rest, like an Engrosser, in his own Lordship; so long as there are other purchases to be made abroad. Or perhaps the Ark of salvation is now brought to the Gentiles, and then the Dagon, Dragon of hell must needs be packing. A new King, the true King beginning his Reign in the Conscience, deposeth, dejecteth, eiecteth that usurping Tyrant. There is no remedy: out he must.  
3. The Prince of the Air thus discovered, and discomfited by the Sun of Righteousness, breaking through the gross and foggy Clouds of Ignorance and Impiety, wherein the Gentile world was wrapped: What doth he? but re-salutes his former habitation. He liked the old seat well, and will venture a fall, but recover it.  
4. Thither he flies; and lo, how fit he finds it for his entertain! The heart of the jews is empty of Faith; swept with the besom of Hypocrisy, a iusticiary, imaginary, false-conceited righteousness; and garnished with a few broken traditions and ceremonies; suppellectile compliments in stead of substantial graces.  
5. Glad of this, he recollects his forces: takes with him seven other spirits, a greater dominion of sin, than he was erst armed with all: more wicked than himself; as if he would make invincible provision, and prevention of any future dispossession.  
6. He enters in with his crew; not purposing to be as a Guest, but a Tenant; not a Tenant, but a Landlord; not a Landlord, but a King, a Commander, a Tyrant: till at last he may presume of an indubitate right. As Usurpers that come to a Kingdom by a violent or litigious title, are at first so modest & dainty, that they sign not their Grants, Edicts, and such public Acts in their own particular and singular names, but require the conscription, and evident consent of their Counsel. But once established by succession, and unrivalled by opposition, they grow peremptorily confident in their own right and power, and in their most tyrannous acts dare sign, Teste meipso. So Satan at first erection of his Kingdom in the jews, conscious of his unjust title, was content to admit the help of fond Ceremonies, Tales, Traditions, etc. to make for him against Christ, whose Kingdom he usurps. This he condescended to out of a mannerly cozenage, and for the more subtle insinuation into the jewish hearts. But now established in his Throne and confirmed in his title, by their hard-hartednes, and wilful obstinacy in rejecting their Messias; he is bold to sign all his oppositions to the Gospel with a Teste meipso.  
7. Hereupon their latter end becomes worse than their beginning. A stronger delusion hath taken hold of them, and that in the just judgement of the wise Ordinatour of all things. For this cause God shall send them strong delusion, that they should believe a lie: 
2 Thes. 2. 11. 12.  that all they might be damned, who be●…eeued not the truth, but had pleasure in unrighteousness. For if He that despised Moses' law, died without mercy, under two or three Witnesses: then verse 29. Of how 
Heb. 10 28.  much sorer punishment shall he be thought worthy, who hath trodden under foot (not the Servant, but) the Son of God: & hath counted the blood (not of Bulls and Goats, but) of the Covenant, wherewith he was sanctified, (whereby he shall now be condemned) an unholy thing: and hath done despite to the Spirit (not of bondage, but) of grace. His beginning was far better, or at least less bad, than his end shall be.  
The Occasion was so material, that it hath led me further, then either my purpose or your patience would willingly have allowed me. What soever is written, is written either for our instruction, or destruction: to convert us, if we embrace it; to convince us, if we despise it. Let this consideration quicken your attention, enliven your meditation, encourage your obedience. You demand viu●…m vocem: it is then a Living voice, when it is a voice of life to the believing hearers. Otherwise there is vox mortifera, a voice that brings death to disobeyers. The word that I have spoken, sayeth Christ, shall judge you in the last day.  
The White Devil, the Hypocrite hath been formerly discovered, and the sky-colourd vail of his dissimulation pulled off. I am to present to your view and detestation a sinner of a contrary colour, swarthy rebellion, and besmeared Profaneness: an Apostate falling into the clutches of eight unclean spirits. Needs must he be fowl, that hath so many fowl devils in him. Marry Magdalen had but seven, and they were cast out: this hath gotten one more, to make his soul the blacker, and they keep in. If Hypocrisy there, were justly called the White Devil; Apostasy here may as justly be termed the Black Devil. In the former was a white skin of profession drawn over an ulcerous corpse: here hide and carcase, hand and heart, shadow and substance, seeming and being, outward profession and inward intention, are black, foul, detestable. Therefore we will call him the Apostate, or black Devil.  
This Text dwelleth on two persons, Man and Satan! Alas! it goes ill, when Man and the Devil come so near together: weak man; and his infested, professed enemy. Wherein we will (metaphorically) compare Man to a Fort, and the Devil to a Captain.  
1 Man to a Fort. Not that he is like stupid and dead walls, without sense, without science; of no ability, either to offend his adversary, or to defend himself: but a living Tower, that hath sense, reason, understanding, will, affections: which give him means to open a voluntary door to this captains entrance. For a seipso est quod peccator aperiat Satanae, a Deo, quòd Deo. It is of God that a sinner opens his heart to God; of himself, that he opens to Satan.  
2 The Devil to a Captain; a strong, impious, impetuous, imperious Captain; violent in invasion, tyrannous in obsession: a rampant Lion, that scorns either competition, or superiority.  
The material circumstances concerning both Fort and Captain, hold and holder, place and person, may be generally reduced to these three. 
The unclean Spirits 



Egress; forsaking the Hold, wherein we have his 


Vnroosting: wherein observe the Person going out Manner Measure of  

Vnresting, or disconteut, which appears in his 


Travel. He Walks.  
Trial. In dry places.  
Trouble. Seeking rest.  
Event. Findeth none.          

Regress; striving for a re-entry into the he lost; considered 



Intentively; wherinare regardable his 


Resolution. I will.  
Revolution. Return.  
Descript. of his seat. House  
Affection to the same place,  
My house, whence I came out.      

Inventively. For he findeth in it 


Clearness. It is empty.  
Cleanness. Swept.  
trimness. Garnished.          

Ingress; which consists in his fortifying the Hold; manifested by his 



Associates; for he increaseth his troops, who are describd by their 


Nature. Spirits.  
Number. Seven.  
Measure of Malice, more Wicked.      

Assault; to the repossessing of the place; testified by their 


Invasion. They enter.  
Inhabitation. Dwell.  
Cohabitation. They dwell there together.              
The Conclusion and Application shut up all. 1. The Conclusion: The last state of that man is worse than the first. 2. The Application: Even so shall it be also unto this wicked generation. You see, I have ventured on a long journey; and have but a short time allowed me to go it. My observations in my travel shall be the shorter, and I hope not the less sound. So the brevity shall make some amends for the number.  
I am to begin with the unclean spirits departure. When the unclean spirit is gone out of a man. It is well that he is gone, if he would never return. Valedicamus in adagio: Si sat procul, sat been. Let us speed him hence with the Proverb: Far enough, & good enough. Let not such a guest come, till he be sent for. But alas! he will never be far enough off: no not even now, whiles God is sowing the seed of Life, will this Enemy forbear to sow tars. He runs about the seats, like a Pickpurse; and if he sees a roving eye, he presents objects of Lust: if a drowsy head, he rocks him asleep, and gives him a nap, just the length of the Sermon: if he spies a Covetous man, he transports his soul to his countinghouse; and leaves nothing before the Preacher, but a mindless trunk.  
Well; gone he is out of this Man; and we must therein consider 2. things. 1. His unroosting. 2. His unresting. In his unroosting or departure, we have justly observable these 3 circumstances. 1. The Person. 2. The Manner 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, unclean.   

1. By Nature  
He is a Spirit. I will not trouble you with the diverse acception of this word, Spirit. There is a Divine, human, Angelical, Diabolical Spirit: yet are not these all. Let every thing that hath breath, praise the Lord: that is, that hath a Spirit. It is observed, 
Psal. las●…last v  that when this Article, The, is prefixed to Spirit; and no attribute subjoined, that may denominate or distinguish it; it is meant of the third Person in 
Rom. 8, 26.  Trinity, the holy Ghost. Rom. 8. The Spirit helpeth our infirmities, etc. So jerom notes on the fourth of 
Mat. 4.  Matthew. ver. 1. Then was jesus led up of the Spirit into the Wilderness, to be tempted of the Devil. here the adjunct gives sufficient distinction. As 1. Sam. 16. The Spirit of the Lord departed from Saul, and an 
1 Sam. 16, 14.  evil spirit from the Lord troubled him. This was an evil and unclean spirit.  
This makes against the Sadduces & Atheists, that 
Acts 23, 8.  deny the subsistence of spirits; or imagine them to be only 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 wind but imaginarium quiddam, sickness but a fantasy, and death itself but a mere conceit. They shall find, that there are spirits created for vengeance, and in the day of their wrath, when God shall bid them strike, they will lay on sure strokes; essential and subsisting natures. hell-fire is no fable; Devils are not nominals, but reals; not imaginary qualities, but afflicting spirits: here the tempters to sin, hereafter the torments for sin. Qui non credent, sentient. They that will not believe God's words, shall feel their wounds. The Devil hath a special Medicine for Atheysme.   

2. By Quality  
He is Unclean; and that in regard of his 


Condition.  
Perdition.     
Condition or property in himself: Perdition, which he doth work upon others; for he labours to infect man, that he may make him, both in wickedness, and wretchedness, like himself.  
1. Unclean, in respect of his own Condition. The Devil was by creation good. God made him an Angel of light; he made himself an Angel of darkness. 
Gen. 1. 31.  God saw every thing that he had made: and behold, it was very good. If every parcel of the Creator's 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 devil, as he is a creature, is good: according to S. Augustine. Ipsius Diaboli natura, 
De Civit. Dei. lib. 19 cap. 13.  in quantum natura est, non est mala. The nature of the devil, insomuch as it is a nature, is not evil. But john. 8. When he speaketh a lie, he speaketh of his 
john 8, 14.  own. He derived his nature from God, but the deprivation of it from himself. He was good by generation, is evil by degeneration. In that he is Evil, or Devil, he may thank himself for it. A Spirit of Gods, unclean of his own making. Quòd spiritus, a Deo est: quòd impurus, a seipso.  
2. Unclean, by his operation and effects.  
His labour & delight is to make man as unclean, as himself. He strives to make judas his heart foul with covetousness, Absalon's with treason, Gehesis with bribes, cain's with murder, jeroboams with Idolatry, nay even David's with adultery. God is Purity: and Blessed are the pure in heart: for they shall see 
Math. 5. 8.  God. But a soul soiled and foiled with lust, drunkenness, swearing, hypocrisy, avarice, is an unclean habitacle for an unclean spirit: a fowl evil, for a fowl devil. Every sin is unclean; but there is one sin called uncleanness: as if it were more immediately derived from the Devil, and more naturally pleasing him. Hereby God is robbed of that he bought with so dear a price, & the member of Christ 
1 Cor. 6. 15.  is made the member of an Harlot. It is continually joined with whorehunting. Ephes. 5. 3. 5. Colos. 3. 5. Saint Paul reasons against this sin, by an argument drawn ab absurdo; to couple that body to an Harlot, which should mystically be united to Christ. Not unlike that of the Poet:  
Humano capiti ceruicem iungere equinam. And 
Horat.  howsoever this debauched age, with a monstrous impudence, will call it either no sin, or peccadillo, a little sin; yet it hath that power and effect, to make men as like to the Devil, as an unclean body may be to an unclean spirit. Call it what you will, blanche it with apologies, candy it with nature's delights, parget it with concealments; uncleanness is uncleanness still, and like the Devil. Unless (as in the Legend of Saint Anthony; that when his Host set him a Toad on the table, and told him, it was 
Sedul.  written in the Gospel, De omni quod tibi aponitur, comedes: Thou shalt eat of such things as are set before thee: he with the sign of the Cross made it a Capon ready roasted.) you can metamorphose Satan's poisons, Toads and Serpents, feculent and baneful sins, into nutrimental virtues, wash the Blackamoors skin white, and make leprosies fair and sound; the sin of uncleanness will make you like this unclean spirit.  
Let all this teach us, not to hate the essence, but the works of the Devil. His nature, abstractively considered, is good; but as he is wicked, and a provoker to wickedness, hate him. In regard of his excellent knowledge gathered by long observation, and comprehension of the seminary virtues, he is called Daemon. 2. For his envy, enmity, Satan. 3. For his command, Beelzebub. 4. For his power, the strong man. 5. Lastly, for his pollution, an unclean spirit. Continually Devil, because he strives continually to Do evil. As these pravities show themselves in him by domination, and denomination, hate him. So do all: so say all. An obstinate sinner returns an honest reproof, with I defy the Devil: I will shield myself from Satan as well as my admonisher: the foul fiend shall have no power over me. Yet still deafs himself to the cry of his own Conscience, that he may live the more licentiously. But alas! Satan is not such a babe to be outfaced with a word of defiance. He can bear a few invectives, so he may be sure of the soul: like an Usurer, that can endure to be railed on, so his money comes trolling in. Let the fox have his prey, though with curses. But it is a lamentable course to defy a Lion, yet run into his clutches. Be not unclean, and be secure.   

The manner. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Is gone: which is rather a form of speaking with us, than a form of his going out. Yet howsoever a Spirit or man leaves the place of his former residence, whether willingly or on compulsion, when he is out, it is said of him, he is gone. Here then is offered to our consideration, the manner of the devils departure.  
Satan goes not out of an inhabited heart willingly. Where they had local and substantial possession, you read in the Gospel that Christ was said to cast them out. And among other places, most pregnantly in the 11. of Luke ver. 14. to the justification 
Luk. 11. 14.  and clearing of this phrase, jesus was casting out a Devil, and it was dumb. And when the Devil was gone out, the dumb spoke. He was gone out, he was cast out: the one expounds the other. So that this gone out, is rather a passive than an active speech: he never went out with his good will: he frets to be dislodged of his chamber. That Legion of devils in one poor Gadaren. Mark. 5. held it no less 
Mark 5. 〈◊〉.  than a torment, to be be cast out of man. I adjure thee by God, that thou torment me not. And art thou come 
Math. 8. 29.  hither to torment us before the time? When the King of Heaven, and controller of Hell, cast the dumb and deaf spirit out of the Child of a believing Father, Mark. 9 The spirit cried, and rend him 
Mark. 9 ●…6.  sore, and came out of him, and he was as one dead; insomuch that many said, He is dead. As when a writ of ejection comes to a bad Tenant, that he sees he must out, he fires the house about his ears.  
So long as he may foment our corrupt affections, and give us complacency and selfe-satisfaction in his vicious obedience; till he make us not subjects but slaves, and rather Res then Personas, as the Lawyers speak; he gives to every one a Dormi-securè. But when we begin to suspect his right, to try his title, and to go to law to cast him out, and to bustle against him: the skulking fox is turned to an Ox, and puts forth his goring horns of tyranny.  
When thou beginst to sue him, 1. He will plead prescription. Meum est, meum erit, quia meum fuit. It is mine, it shall be mine, because it hath been mine. Custom in sin is a shrewd argument against repentance. Turpius cijcitur, quám non admittitur hospes. A Guest is with better manners not admitted, then ejected. 2. If that will not serve, he goes to't in plain force. He doth not say as jacob to Laban, These twenty years have I served thee, etc. but these many years have I commanded thee; and dost thou now shake off my service? degenerate, rebel, and refuse allegiance? As Rabshaceh in the Embassage of Senacherib to Hezekiah. Now on whom dost thou trust, that thou rebellest against me? Who shall deliver thee out of my 
Esay 36. 5.  hands? 3. If we answer with that threatened King; The Lord of Hosts shall deliver us; at whose Name the Senacherib of infernal Babylon doth tremble: so that he must depart; he will not go out without terror; but tear and afflict the heart, in the parting and desertion of our old delights.  
Hence we may infer, that there is a power superior to Satan, that must expel him, or he will not depart. The uncircumcised Philistine insults, till David come. The strong man armed keeps his 
Luke. 11. 21.  Palace, and his goods in peace: Luke. 11. until the stronger man, even the strength of Israel comes against him. It is he that is able to pluck out Satan by head and shoulders. This is he alone, that can help either the corporally or spiritually possessed.  
The Kings of England and France (as if it were a mark and impression of divine power in them) do cure a disease by touch. And I have read it reported (though but reported) that the Kings of Spain help demoniac & possessed persons. These are but coroporall cures. The Pope challengeth a faculty to cure spiritual impotencies, leprosies, & possessions. Alas! it is not in his power, though in his pride, and super arrogant glory. Indeed when our anguished souls have bathed themselves in the river of jordan, (An Angel of mercy having stirred the waters) in our penitential tears, in our saviours blood, on the Cross, in the Sacrament: it is all, if the Pope (and yet not he more than the meanest Minister, did he not monopolize men's sins by reservations) may pronounce, who is dispossessed of the power of Satan, who not. But to cast out the devils pregnant, and regnant tyranny, whether substantial or spiritual; to rescue a miserable man out of the enchanted walls of Babylon; to set the foot of a weak Christian on the neck of that Leviathan, to give him insultation and triumph over Asps, Lions Dragons; is the singular and incommunicable work of God.  
Christ throws Satan out per ictum per dictum, by his Word, by his Sword: the power and operation of his Spirit in the Preaching of the Gospel. He breaks his head, He breaks his neck with a Scriptum est. Hence, The weapons of our warfare are not carnal, but mighty through God to the pulling down of 
2 Cor. 10. 4. 5  strong holds: casting down every high thing, that exa●…teth it se●…fe against the knowledge of God, etc. Were his Hold stronger than the sevenfold walls of Babylon, and his exaltation as high, as ever the imagination of Nebuchadnezzer mounted his own worth: this shall batter and bring him down. The 
Esay. 14.  Word casts him out, the Sacraments hold him out: that drives him forth, and these keep him from coming in.   

The Measure.  
It must necessarily and punctually be examined how this unclean spirit may be said to be cast out. This two ways, in regard of the two sorts of persons out of whom he is cast. He is so thrown out of the Godly, as never to return in again: so out of the Wicked, that indeed he remains in still. Consider we then, in what measure the Devil departeth out of this Apostate. Let us divide this into 6. circumstances, and the Quotient will give us the sum of our desires.  
1. Satan is so far gone out, as the mind is enlightened. This the Apostle grants incident to an Apostate. Hebr. 6. That he may be enlightened, taste of 
Hebr. 6. 4,  the heavenly gift, be made partaker of the Holy Ghost, taste of the good word of God, and the powers of the world to come, yet fall away, never to be renewed again by repentance. This is that Divines call Historica fides; a floating notion in the brain, a general transient apprehension of Gods revealed truth: which shows itself in a dexterity of wit, and volubility of speech: a fire in the brain, not able to warm the heart. It hath power to inform their judgements, not to reform their lives.  
Now so far as this illumination, swimming, nimble, and discursive knowledge is let in; so far is Satan said to be cast out. There is, saith Solomon, 
Eccle. 1. 18. 1. Cor. 8. 1.  Scientia contristans: and saith Paul, Scientia conflans. There is a knowledge that maketh sorrowful, that maketh proud. God in all knowledge regards not so much the quantity, as the substance. There may be more light in a Reprobate, then in a sanctified soul, but not so good light. I speak not to vilify knowledge, but to rectify it. Otherwise, you know, the greater punishment belongs to him, that knows Go as will, and doth it not. Oftentimes the more shallow in knowledge, the more bungerly in wickedness: when a quick and sharp wit without grace, is like a headstrong Horse without a bridle. Neither is this Knowledge in a Reprobate gratia vana, sed evanescens: not a vain, but a vanishing grace. They walk in the light. joh. 12. They rejoice of the light. joh. 5. Yet is not the light in 
john 12. 35. john. 5. 35. Mal. 4. 2. Esay. 60. 20.  them. They have not the Sun of righteousness risen in their hearts. Mala. 4. For this Sun can never set. Bona non benè novit.  
2. Satan is so far gone out of the wicked, as they have admitted some probable beginnings of conversion. This is but a flash of hypocrisy, no true heat of zeal. When the most flinty heart shall be hit against the steel of God's judgements, it will strike fire: but those sparkles are too weak to kindle the true warmth of grace; the fuel is so green, the affections so vicious, whereon it works. Peccavi was David's voice after his sinful Arithmetic: judas his voice after his abhorred treason. Vox eadem, non poenitentia: talis sonus, non sinus. The same voice or sound, not the same heart or penitence. Esau wept having lost the blessing: Peter wept having denied his Master: neither wept without bitterness. Similes lachrymae, non animae. The like tears, not the like Consciences. Iron and steel heat in the fire, are pliable to the fashioning hammer: let them be cold, and they resume their former hardness. The heat of a sudden judgement, striking (like thunder) the companion of thy side; a secret wipe of the Sword of the Spirit, dividing the marrow and the bones, in an effectual Sermon; a stitch in the flesh like the messenger of death; may a little thaw and melt the hard metal of an ungodly heart. But let the fire cease, and give him leave to be cold again, and he becomes harder than ever before. Nil facilè quamuis non tueare, perit.  
3. Satan is so far said to be gone out, as he lies hidden, like mud and slime under a thick snow. The Devil may be within the grate, though he thrust not out his apparent horns. Or say, he be walked abroad, yet he returns home at night: and in the mean time, like a mistrustful Churl, locks the door after him; sparres up the heart with security, that his treasure be not stolen. Thus as a snail, he gathers up himself into his shell and house of the heart, when he fears discovery, and puts not forth his horns. Sometimes he plays not in the Sun actually, but borroughes deep in the affections. The fox keeps his den close, when he knows that God's huntsmen be abroad to seek him. He knows that oftentimes armis pollentior astus, his fraud is beyond his force: that he is pestilentior arte quam mart: that he poisons more mortally melle quam fell: that he may do as much hurt in a mask of white, as in his own black habit: that he may spoil more Lambs in a Sheepskin, then appearing as a wolf. He is content to yield to a show of holiness, that he may work the more mischief. It is sufficient for him if he may, though (not turbare yet turpare) not disquiet, yet dishonest the soul of man. Now so far as this touch of religion enters, is this unclean Spirit said gone out.  
4. Satan may be said cast out, in the opinion of the party, in whom he resides. Every one presumes, there is no Devil within him. The proud hath no Lucifer, the Covetous no Mammon, the Idolater no Melchom, the Adulterer no unclean spirit. Let me catechize thee. I did promise in my Baptism, to for sake the Devil. What? dost thou stay there? Nay: and all his works. Alas! be not so supine and careless. Vbi opera, ibi operans. Where the works are, there is the workmaster. Thou art asleep Samson, whiles these Philistines are upon thee, are within thee. The ague is not gone, though the fit be over. Whilst thou slumberest in thy waftage, the vessel goes on stil. Satan is not out, though thou conceitest him gone: and so as it is in our phrase, he is gone in conceit.  
5. This unclean spirit may seem gone in the opinion of the Church. Sometime the Devil is gone from a man in his own judgement, not the worlds: sometimes in the world's judgement, not his own. The Church had a good estimation of judas, as conformable to the outward duties of obedience, and the rather because Christ trusted him with the stewardship: but God and his own conscience knew him a thief. The Devil will not always be hunted by the sent, or followed by the print of his steps. The world shall not ever have him in palpable view and full cry; by reason of his notorious and gross impieties. If he can but now and then shoot in an instigation to some wickedness, it serves his turn. He doth not every day sally out of his fort, and charge his enemies in the face; but watcheth opportunity, when his excursions may do most mischief. The Devil may be within, though he stand not at door to be seen.  
6. Lastly Satan is said so far to be gone out, as there is an interruption in the sovereignty of sin for a season. The floods of iniquity are not so ●…iolent, as if they were kept within the dam by shutting down the sluice. The Dromedary, the ungodly, runs not so madly, whiles that infernal rider forbears their sides with his spur.  
As he is said to come in, when he was in before: because there cometh in a more forcible & stronger illusion of Satan, them the heart erst suffered. Lu. 22. It is said, that Satan entered into judas before the Passover: 
Luk. 22. 3.  yet we cannot think that God's Spirit was in him before: but only now a greater power of Satan got in; that like a ripe tumour would be no longer hid within the thin skin of hypocrisy. Corruption now gets eruption, and the rancorous ulcer of wickedness bursts forth.  
So of the contrary, Satan is said to go out, when he still holds in; but like a bird in the net, that hangs by one claw. Nero is still in Rome, though he remittes taxations, and forbears massacres for a season. The love of drunkenness may be in the heart, though there be a day when the Tavern is avoided. Be the Adulterer asleep, he is an adulterer still. What master so cruel, but sometimes lets his slave rest? Certa quiescendi tempor a fata dabunt. The Devil is not continually impelling or compelling his servants to public and notorious iniquities. Sometimes he supends his tyranny, and sits close in the heart, banqueting on the lusts which he finds there, and sends not abroad for new cates. The tempestuous wind eftsoon lies still: the most robustious and malignant force of wickedness bats of the usual violence, and breaks not forth into the same show of malice without some intermission. So far as this suspense, remission, and interruption of sin extends, so far is Satan said to be gone out.  
You see the Measure. Only give me leave, to set you down two short rules, as two reflecting perspectives; wherein you may behold, whether this unclean spirit be truly, or hypocritically cast out of your hearts.  
1. So far is Satan cast out, as sin is cast out. The tenure, whereby Satan holds any Lorshippe in the heart, is sin: He that would overthrow his title, must labour an ejection of wickedness. Piety in the heart, purity in the life, are true testimonies of the devils exile. Satan fights against us with 2. weapons. 1. That he found in us. 2. That he brings upon us. That he found in us, is flesh and blood: that he brings upon us, is death. By this latter he could not have hurt us, except we had given him the former: and so reached him a weapon to pierce our own hearts. In what measure sin rules or is ruled: Satan is held in or ejected.  
2. The discontinuing of some sins, and retaining others gives no comfort or argument of Satan's departure. If he be truly gone, there comes in his place a perfect detestation, and resolute opposition against all sin. It is in vain to cast out Satan by avoiding avarice, when thou lettest him in by a wasteful prodigality: to admit him by hypocrisy, whom thou throwest out by profaneness. This is to put the Devil out at the porch, and let him in again at the postern. But one Rimmon is too much for Naaman, one Delilah for Samson, one Herodias for Herod: one exorbitant delight reserved, resolved, persisted in, is enough for Satan, too much for the sinner.  
I say not, leave all sin, but love no sin. How impossible is the former, the latter how necessary! It is the content and complacency in sin, that holds in the Devil. What is it for a rich man to brag he is no thief? or a beggar to clear himself from bribery? or for an old man to forbear the Stews? or for a credulous Papist, that thinks to deserve heaven by works, to add a mite to an Hospital? but whiles he powers a little ointment on Christ's feet by charity, by opinion of merit he throws the box at his head. What is it to abstain from those sins, whereunto thou art not tempted? But repentance renounceth all dead works: and obedience strives to walk in all God's ways. In omnibus sine exceptione, etsi non in omnibus cum impletione. None of all must be excepted, though none of all fulfilled. If the Devil be truly cast out, there is a full resoution in the heart against all manner of sin.  
Thus much of his unroosting or throwing out: for his unresting, perplexednes, and discontent, observe in it four circumstances. His Travel, Trial, Trouble, Event. 1. For his travel, he walks. 2. For his trial, in dry places. 3. For his trouble, he seeks rest. 4. For the event, he findeth none.   

Travel. He walks.  
The Devil is no idle spirit, but a walker; a vagrant, runagate walker, like Cain, that cannot rest in a place. I have heard of travelers, that have seen many parts of the world; but never any perpetual Peripatetic, or universal walker, but Satan: who hath travelled all coasts & corners of the earth; and would of heaven too, if he might be admitted. He is not like S. George's statue, ever on horseback, and never riding: but as if he were Knight martial of the whole world, he is ever walking. His motion is circular, and his unwearied steps know no rest: he hath a large and endless circuit. His walk is a siege, that goes about the Fort, to find the weakest place, and easiest for battery. He walketh about, as a roaring Lion, seeking whom he may devour. 
1. Pet. 5, 8.  As in other things he is a Serpent; so especially in his walks; for his whole course is serpentine. All his walks are after, against, about man. His walks are the Circumference, and Man the Centre. The motive cause, and main intention of his journey, is to win man.  
A strange Pilgrim, that makes not an end of his journey, till there be an end of Time. He hath been in heaven, in Paradise, in the earth, in the sea, and in hell, & yet hath not done walking. Some there are, that will go from Rome to England, to make Proselytes: but the Devil will go from one end of the world to the other, and walk from Pole to Pole, till he hath put a girdle about the loins of the earth; to make a man the child of hell, like himself. And in all his travel, like fame, and a mutinous rebel, vires acquirit eundo, he still enlargeth his own Dition. It was a true answer that the father of lies made to Truth itself. job. 2. I come from going to and fro in the earth, and from walking up and down 
job. 2. 2.  in it.  
He walks any way, to spill any man, by any means. He is at hand to Saul, he meets judas in 
Forsan crit. minimè quo credit gurgite p●…s.  the face, and he backs Peter. He walks like an errant Post between the Adulterer and his Harlot: between the proud Gallant and his Parasite: between the ambitions & his Intelligencer: between the Usurer and the Broker: between the Thief and receiver: between the greedy Advocate and the contentious Client: between the sacrilegious Patron & the Simoniacal Priest: betwixt the Inns and the Hall: betwixt the Exchange and the warehouse.  
Where can a man bestow himself, that the devil cannot walk to him? Art thou in thy private Chamber? There can Satan find thee; as he did Eve in Paradise, Christ in the Desert. If in any place; he hath there most power and opportunity. Two are better than one. For if either fall, or be prevailed 
Eccle. 4. 9  against, the other will lift up, or rescue him. But Va soli. Woe to him that is alone: for if he miscarry, there is none to help him. The melancholy man, that loves to be sequestered from society, and lives an Hermitical, solitary life, is most exposed to Satan's assaults. Company is good; especially if the companions be good: as being a means to hinder Satan from so violent working upon our affections. The Philosophers were wont to say: He that lived alone, was either a God, or a Devil. Yet solitariness is not so evil, as evil company. It is better to bustle with one Devil in a close chamber, then with many Devils in a riotous Tavern.  
Art thou in the Court? Satan walks thither too: and will fit Rehoboam with flatterers, Ahab with liar, 
Ad multas ●…upa tendit oves. praedetur ut unam.  Pharaoh with Sorcerers, Belshazzer with cups, Solomon with Concubines. Art thou in the Market? He is ready with oaths, with cozenages. Nay; art thou in the Temple? Thither he dares travel too: and pervert the eyes with shows, the ears with sounds, the thoughts with fancies, the senses with sleep. Wheresoever, whensoever, howsoever thou art busied, he walks to thee with his temptations: and like a nimble, voluble shopkeeper interrupts with a what lack you? He hath a ship ready for jonas, a witch for Saul, a wedge for Achan, a rope for judas. A booty stands ready for the thief, a pawn for the broker, a mortgage for the merchant, a monopoly for the Courtier, an harlot for the adulterer.  
As he walks through the streets, there he throws a short measure, a false balance into a Tradesman's shop. He steps into a drinking house, and kindles a quarrel. He shoulders to the bar, and pops in a forged evidence, a counterfeit seal. He dares enter the schools, and commence schisms and contentions: nay, climb up into the pulp it, and broach sects and divisions. He travels no ground, but like a stinking fog, or a dying oppressor, he leaves an ill sent behind him. This is he that makes men serve God percunctorily, perfunctorily: to go slowly to it, to sit idly at it.  
Whither, where can we walk, and not behold Satan's walks: and see the prints of his feet as plain, as if his steps were set in snow, or like the Priests of Bel, in ashes: that we may say, the devil hath been here? He that shall travel the lower Provinces, and in some parts thereof see the Cities ruinated, habitations spoiled, forts battered, Temples demolished, fields untilled: will say, Sure the enemy hath been here. He that with observing and weeping eyes beholds, not our Temples, but the piety in them dissolved; not our Cities, but the Citizens perverted; not our houses, but their inhabitants defaced with iniquity; not our fields, but our hearts lying untilled: our Lawyers turned truth defrauders, our Citizen's usurers, our Landlord's oppressors, our Gentlemen rioters, our Patron's Simonists; would surely say, this is Satan's walk: the devil hath been here. Let this fasten on our souls 2. instructions.  
1 To keep out of Satan's walks. Though he visiteth all places, and his inquisition be stricter than the Spanish. (for that catches none but Protestants, the Papists scape) yet he frequenteth some more than other. Perhaps he may find thee in the Temple, as he took judas at the Communion: but carry a faithful and upright heart, and then though he walks thither to thee, he shall walk to hell without thee. When thou art for company, choose the best: if they mourn, mourn with them: if they be merry, refuse not mirth with them; so it be honest, ad societatem, not ad satietatem. When thou art alone, read, pray, meditate; that either God may talk to thee, or thou to God. So with Scipio, thou shalt be least alone, when most alone. The guard of Angels shall be about thee; and the fellowship of the Holy Ghost within thee: and let Satan wa●…ke whither he will, thou art (like Enoch) walking with God. 
Gen. 5. 24.   
2 Since Satan is so walking and busy a spirit, let this teach us not to be idle. Indeed, be not too busy in other men's matters: nor too lazy in thine own. Shall we know, that the enemy walks, waits, watches to destroy us; and shall we not look to ourselves? He sows tars in the field of our hearts, whilst we sleep: let us awake, and pluck them up, lest they choke the good seed of our graces. It is not allowed us to sit still: we must be walking. Eye to thy seeing, ear to thy hearing, hand to thy working, foot to thy walking. Up, and 
1. Kings 19, 7.  eat, Elias, arise O Christian, thou hast sit too long, having so great a journey to go. The Servants in the Law were commanded to eat the Passeover 
Exod. 12, 11.  with their shoes on: and Saint Paul chargeth the Sons in the Gospel (perhaps not without some 
Ephes. 6, 15.  allusion to that) to stand with their feet shod with the preparation of the Gospel of peace. When a man is standing, it is said, he will be walking. Astronomers have numbered the miles twixt earth & Heaven, as if they had climbed up thither by Ladders, to be 900. thousand. But without doubt Christianity is a great journey: & he that considers the way and distance betwixt mortality and immortality, corruption and glory, must needs conclude, it is high time to be walking. Vita brevis, ars longa. Life is short, and this skill not soon learned. We cannot begin this journey too early: we have sitten too long; it is full time, we were trauelling●…. Otherwise a walking Devil shall condemn a slothful man..   

Trial. Through dry places.  
The discontented Devil cast out of man, seeks about for a new lodging; and finds all places dry, he esteems every place, but in Man's heart, ●…irkesome and unpleasant, as a dry, barren, and heathy Wilderness. Now, as when a man hath long lived in a fertile Valley, abounding: with delightful fruits, & necessary comforts; the grounds standing thick with corn, & a pleasant river running along, to glad his heart with a welcome moisture: it cannot be other, than a diseasing, displeasing change, to be banished into a mountainous desert, where the scorching Sun burns up the grass, and withers the fruit; or the unhindered force of the wind finds a bleak object to work upon; where the veins of blood, the springs of water rise not, run not, to madefie the earth, and cherish her plants. Such is Satan's case and cause of perplexity. The wicked heart was his delighted orchard, where the fruits of disobedience, oaths, lies, blasphemies, oppressions, coussenages, contentions; drunken, proud, covetous actions and habits made him fat. For as God hath his Vineyard, the Devil hath his orchard. The fruits that God expects and delights to gather, are the good grapes of obedience. Satan's desire is wicked and wretched effects. These he either found ready, or made ready in the heart of man. Whence displaced, sedibus, aedibus, he is mad for anger, and accounts all places dry.  
He finds no rest in dry places. Perhaps the Devil loves the low Countries, and wet ground. In a moderate, temperate, dry brain, he finds no footing: but in the soul of the swilling drunkard, as a foggy and fenny ground, he obtains some residence. Abstemious moderation, and temperate satisfaction of nature is too dry a place, for so hot a spirit as hell fire hath made him, to quench his malicious thirst: but in those that are filled with wine, & strong drinks, suaviter, molliter acquiescit. When the Son of God threw a Legion out of one poor man, 
Mark 5, 12.  they beg earnestly to be allowed entrance into the Swine. Of all creatures void of reason, it is observed of those, that they will swill till they swell, drink till they burst. If Circe's Cup (or if you will, the Vintners, the Victuallers) hath transformed man into a drunken hog, this is a moist place that Satan affects. If the head be well tippled, he gets in; and makes the eyes wanton, the tongue blasphemous, the hands ready to stab, the throat an open Sepulchre to devour.  
I deny not, but Paul may meet his friend at the Market of Appium, and drink with his friends 
Acts 18, 15.  at the three Taverns. Honest necessities must be relieved. And for this purpose were Taverns first erected; for the necessary refection of travelers & strangers. Neither laws divine nor national condemn their use, but their abuse. Yet Ecclus. 26. A victualler shall not be freed from sin. You will say it is Apocryphal; and I fear, a man of that profession 
Ecclus. 26, 30  is Apocryphal too; who will not sell riot for money; and wink at those, that fill their brains, to empty their purses. Wine is a good creature, to cheer man's heart: and Paul allows it to Timothy for his stomachs sake. But those that drink wine, not to help the stomach, but to surfeit it; not for wholesome and medicinal respects, but with inebriative delight, or on some victorious intent, to overthrow the company: these are moist places fit for Satan.   

Trouble. Seeking rest.  
But is he in any hope to find it? Doth he not carry his hell about him? Can he get out of the curse and malediction of God? There is no rest to him passively, actively. 1. Passively; the unappeased anger of Almighty God persecutes him, & denies him rest. 2. Actively; he gives himself no rest in tempting and tormenting man. God persecutes him: he persecutes man. Thus through a voluntary and enforced motion, et volenter, et violenter, he seeks rest, but he finds none.  
The devils malice to mankind is so great, that he cannot rest without their ruin. He begun with the first Parents, and will not end but with the end of the world; till he hath tempted, or at least attempted the last man, that ever their generations shall produce. Hereon it is noted, that the Angels sinning were never restored, because they offended without temptation, merely of malice, being created pure and excellent spirits. But man fell from God, and was again redeemed to God, because he was seduced of another. Quantò fragilior in natura, tantò facilior ad veniam. The weaker in nature, 
Albin.  and so more apt to fall; the more easy to be lifted up again. But the Devil fell so fully, so foully, being sole actor in his own fault, sole author in his own fall, that he is never to be restored: so never obtains rest. Yet he imagines to himself a kind of rest, when he is quietly possessed of man's heart. As a malicious man acquiescit vindict is: so when the Devil hath wrought man's woe, and brought him to hell, it is a rest unto him. But his rest is man's unrest: his melody our malady. His blustering tempest is not laid, till he hath split the vessel our Body; and drowned the Passenger, our Soul.  
His first and chief aim is to destroy the soul and to deface that more excellent part of man, that is nearer to the character and divine impression of God's image. If the soul be coming, he is sure the body will follow. 2. If he cannot reach the spirit, then have at the flesh. Let joseph look for the stocks, Peter for the jail, David for exile, job for botches. 3. If the restraining power of heaven interdicts him the body, than he sets upon the estate: like Joseph's mistress, that missing the person, catcheth the garment: or the savage Bear, which prevented of the blood and bones, falls a tearing the clothes, that fell from them. The birds of the air, fishes of the sea, beasts of the earth shall pay for it. Every thing, which belongs to man's health and comfort, shall feel his tyranny. If jobs person be forbidden the extent of his malice, yet he will have a fling at his Oxen, Asses, Sheep, Camels. 
job 1. Mar. 5. 10. 12.  When that Legion must leave the Possessed, they beg (not to be sent away out of the Country) but to be admitted into the Herd. The Inhabitants are freed, than woe to their swine. Rather hogs then nothing. He will play at small game, rather than sit out. As that bloody Tyrant banished from extending his cruelty to men, must be still a kill, though (it be) but worms. He seeketh rest.   

Event or success. But he findeth none.  
So soon as ever this unclean spirit is thrown out of man, that he begins to serve God, Satan rageth worse than ever: and till he can overthrow the beginnings of grace in us with a second perversion, he finds no rest. We cannot so soon please God, but we displease the Devil. Whiles Paul was a Pharisee, no man in greater credit: but become a professor and Preacher of the Gospel, none more exposed to dangers and contumelies. If we (do but) look toward jerusalem; as Christ, because his face was as though he would go to jerusalem, might not be 
Luk 9, 53.  received of the Samaritans: or if we purpose to heaven, as Pau●… to Thessalonica, Satan will offer to hinder 
1. Thess. 2. 18. Luk●…. 22. 31.  our pass. The Devil desires to winnow Peter, not judas. The more faithful servants of God we be, the more doth Satan bruise us with the flail, or grate us with the fan.  
The thief doth not break into an empty cottage, but into some furnished house, or full Granar; where the fatness of the booty is a fitness to his desires. This unclean. spirit finds no rest in an Atheist, Usurer, Drunkard, Swearer, etc. He knows, a canker hath overrun their consciences already: & that they are as sure, as temptation can make them. No Prince makes war with his own tractable subjects. 
Gloria pugnantes vincere maior erit. 
ovid. judith. 11. 1.   Holofernes tells judith: Fear not in thine heart: for I never hurt any, that was willing to serve Nebuchadonozer the King of all the earth. So the devil; I never use to harm any, that are content to serve me, the King of all the world. What need he tempt them that tempt themselves? The fowler shoots at birds that be wild, not at Doves and yard-fowls, 
〈◊〉 plagas nullo ●…us agent●… cadit. Act. 8. 3.  tame, and in his own keeping.  
Many stood by the fire, Act. 28. yet the Viper leaps upon none of their hands, but Paul's. This viper of ●…ll labours to sting the best men: reprobates he hath poisoned enough already. The dog barks at strangers, not at domestical servants, or daily-visitant friends. This mad Cerberus bites not those that have given him a sop, their affections and souls: but flies at the throat of such only, as deny him the fealty of love and obedience, and abandon his regiment. Whiles the Israe it's were in Egypt and Pharaoh had some service of them, he doth but oppress them with burdens, and such slavish impositions: but when they are departed from his territories, & have extricated themselves from his bondage, he comes after them with fire & sword: and nothing but their blood and death can appease him. Swear, swagger, covet, cousin, dissemble, defraud, give the devil homage and allegiance; and his tyranny will be content with the supportation of these burdens: but rebel, revolt, renounce his sovereignty, and then nothing but fire and fury will flash from him: and, except in thy ruin, he finds no rest.  
Thus much for the unclean spirits unroosting and unresting; his relinquishing the Hold, and his demeanour after it; and therein generally for his Egress. His Regress is the next act of this Tragedy; his striving for a re-entry in the Fort he hath lost. Which consists, 1. in his Inte●…sien, what he purposeth. 2. In the Invention, what he findeth. His Access and Success is presented in these Scenes His Intention or project dwells upon, 1. a ●…esolution. 2. a Revolution. 3. a Description of his Scare. 4. Affection to the same house, whence he came out.   

1. His Resolution. I will.  
V●…lo, est vox aut pertinacis, aut potent is; non petent is. I will, is the voice, (not of a beggar, but) either of one powerful or peremptory. Good in the Almighty, saucy in a subordinate power; without some reservation, or exception made to the supreme providence. Will you Satan! It is too bold, and presumptuous a voice. Ask leave, Satan: for you are chained to your clog, and cannot stir, but limitata potestate. Behemoth is tied in a teddar; and that triumphant Lamb holds the roaring Lion in an infrangible cord: and says to him, as to the sea; Here will I stay the insultation of thy proud waves. 
job. 38. 11.  Will you know, what makes the devil thus bold? A double confidence, 1. in his own strength. 2. in man's weakness.  
1. In his own strength. Therefore he says not, Conabor reverti, but revertar; quasi nihil obstiterit. As if he had that power, which was prophesied of Cyrus: that gates of brass and bars of Iron should be broken open before him. Or as it is feigned of the 
Esay. 45, 2.  Pope in the year of jubilee, that he comes to the gate of S. Peter's church in Rome, and there having knocked with his silver hammer, the gate presently falls down before him. Perhaps he means to Hieroglyphic unto us, what wondrous engines silver tools are in Rome, and what strange feats they work; till coelumsit vaenale Deusque. And not only to present the person of Peter, heavens Porter as they call him, and to manifest the liberty of Purgatory-ghosts, given by virtue of Papal Indulgences.  
This is the devils strength, whereof he is so confident; and it is helped by his Subtlety. His subtlety shows itself in his temptations. Which to discover is one special intention in all Sermons. Mine shall but cut of a lap of his garment. He tempts either  
1. Invisibly; by stirring secret motions, and internal provocations in the heart. So he wrought upon judas by covetousness, upon Simon Magus by ambition, upon Esau by profaneness. Every man is tempted, when he is drawn away of his own lust, and 
jam. 1, 14.  enticed. This is that operative possession, whereby the Prince of the power of the air, now●…worketh in the 
Eph. 2. 2.  children of disobedience. Innumerable are these invisible subtleties.  
2. Or visibly; by external apparitions & shapes, presented to the body's eye, either essential, or delusive. This he doth 3. ways.  
1. By taking to himself an airy body, fashioning it to what form he pleaseth. As the good Angels did by God's dispensation, according to the opinion of Divines, when they did eat meat with Abraham. 
Gen. 18. 8.  Thus he appeared to Saul in the shape of Samuel, 1 Sam. 28. The King said to the witch, What 
1. Sam. 28, 14.  form is he of? and she said, An old man cometh up, and he is covered with a Mantle. Which was a feigned proportion, that by God's permission, Satan had taken to delude Saul. So it is said, that he often appeared in the days of Ignorance.  
2. By entering into the corpse of some dead body, making it speak and walk as he pleaseth: which is not denied by Divines, but the Devil by God's sufferance may do; but with two prouisoes. 1. This must be the body of a reprobate, that he assumes: for the godly sleep in peace. Esay. 57 God gives him a Nolito tangeremeos, saepevivos, semper morevos. 
Esay. ●…7. 2.  Touch not mine, either living, or dead. 2. If it be a reprobate corpse, yet he can appear in it no longer, then naturally he can preserve it from corrupting. But that Satan can keep a carcase from putrefying, further than nature permits, it is generally and truly denied. And even these black shadows, (blessed be God) in this Sunshine of the Gospel, are abolished.  
3. By entering into the body of some living thing. So the Devils in the possessed, spoke audibly, and 
Math. 8.  gave a loud acknowledgement of Christ. So Satan entered the body of a living Serpent, when he tempted 
Gen. 3. 1. 2. Cor. 11, 3.  and seduced the woman. But of all shapes, which he assumeth, he hath best liking to the likeness of man; and delights in a human resemblance. Of all habits this best pleaseth him: in a kind of affecting pride, thereby to be as like to God, as possibly he may. This is Satan's first presumption; a strongly-opinioned trust in his own strength.  
2. In ma●…s weakness; who, as he is never strong of himself, so at some times, and in some places weaker than other. And therefore like wise Captains in Towns of garrison, he had need to fortify that place with most men and munition, with best spiritual arms and armour, where either the enemies Ordinance, his temptations have made a breach; or we are naturally weakest. Our frailty gives the Devil a presumptuous confidence of intrusion. Hence he saith (not fortasse, but proul dubio) I will return. He thinks we are too weak, to turn him away without his errand, when he comes with a picture of lust, a bag of gold, a staff of office and promotion. When he saith to the avarous, I will make thee rich: to the tyrant, I will make thee dreadful: to the wanton, I will make thee merry: to the wasteful, I will make thee beloved: to the idle, I will give thee ease. Not only Achan, Gehesi, Saul, and judas have been to weak for these encounters: but even Noah, Lot, David, Solomon, and Peter have bowed at these tempests.  
This he could not do, but by working on our ready and inclinable affections. As a cunning artificer, that can produce greater effects, upon matter conveniently disposed thereunto, then nature could have done alone. When the Devil and our corrupt flesh meet, they engender a generation of sins. As his Sons the Magicians of Egypt could make living creatures, by applying and suggesting passive things to active, which would never have met but by their mediation. Or as the Statuary can make an Image, which the timber and axe could never have effected without him. So the wicked would never produce such tetrical and horrible effects, but by the devils adding his heat to theirs, and by a prodigious coupling of his instigation & their lusts.  
Thus weak he thinks us, and not seldom finds us. The natural man goes forth to fight with a mighty Giant, in a monomachy or duel: the Second he brings with him is the world: the natural man's Second is the Flesh. He prepares to fight with a professed enemy, and calls out for his assistant, a private and close foe. He is weakly backed, that hath a traitor for his guard. To arm his presumption with policy, he seriously observes, which way the current of every man's humour runneth: knowing by long experience, what will most easily draw men to sin.  
As physicians, when they would know the state of the sick, and the nature of their disease, first inquire Decubitum, the time of the Patients lying down, and yielding himself to his layre. But because this observation holds not alike in all men, but some walk longer before they betake themselves to their bed, than others, therefore they more especially reckon ab actionibus laesis, that is, when their appetite, digestion, and other faculties failed in the performance of their offices. And lastly. finding the course of Nature in the diseased, which way it worketh; accordingly minister their physic, as that calls, Come and help me.  
Such a course takes this malignant Physician for the death of the soul; observing first when a delight in any sin cast us down: and then, when the faculties of our souls forbore their functions, in hungering after righteousness, or digesting the word of truth: and lastly, when he hath found, which way our natural inclination is given, and the grain of our affections runs, he labours to help us forward into the practical custom of that wickedness. As a cunning Fisher, using that bait, which he knows most congruent to the nature and appetite of that fish he would strike. Thus he urgeth the Choleric to anger: the Melancholy to distrust, despair, and to lay violent hands on themselves: the Sanguine to immoderate mirth: the Phlegmatic to drowsiness in Christian offices; and to the deferring of obedience: assuring him, that it is time enough to repent, betwixt that and doomsday.  
Since he is so bold with us, what should we do, but be as bold with him? jam. 4. Resist the Devil, and he will fly from you. He is a Lion to those that fly 
jam 4. 7.  him, a fly to those that stand him. Audaciùs insistit 
Bern.  à tergo, quam resistit in faciem. Take in thy hand the Sword of the Spirit: fling a Scriptum est at his head. Take up some of David's stones out of God's holy brook, his holy book, and slay that daring Philistine in the forehead. This is the weapon, wherewith our Saviour Christ encountered and beat him. Let us follow the same Captain with the same arms. Let us not fear. Malus miles, qui Impertorem gemens sequitur. He is a cowardly soldier, that follows his General groaning. Thou ghost not alone to this combat: Christ went before thee, goes with thee. How canst thou not march courageously, cum Dux sit socius; when thy Captain is thy companion! He hath taught us this war both by precept and practice. Blessed be the Lord our strength, 
Psal. 144. 1.  which teacheth our hands to war, and our fingers to fight. Cuius munimur auxilio, movemur exemplo. We are guided, we are guarded; by his presidency, by his precedency. So Augustine. Ideo tenta●… est 
Aug in Psal 90  Christus, ●…e vincere●…ur à tent●…ore Christianus. Christ endured tentation, that tentation might not overcome Christians. He says no other to thee, than Ahimelech to his soldiers: What you have seen me 
judge 9 48.  do, make haste, and do as I have done. This is our strong comfort. For in that h●… himself hath suffered and was tempted, he is able to succour them that are tempted. 
Hebr. 1. 18.    

2. His Revolution. Return.  
The Devil being never permitted to pry into God's secret book of Predestination: and so not knowing, who is elect, who reprobate; hopes still to return into any house, whence he hath been ejected. And accordingly, in many, too many he prevails. If Satan be totally thrown out, in vain he expects returning; especially to get any dominion in the lost fort. But we read, that a man may know the truth, and yet forsake it: be enlightened, nay 
2. Pet. 2. 21. He br. 6. 6.  taste of the powers of the world to come: nay be said (in some respects) sanctified, yet crucify Christ again. 
Heb. 10. 26.  To these will Satan return, with as strong a power as ever.  
Now he returns, 1. either by unright receiving of God's blessings; like good wine put into a polluted or broken vessel. 2. or by unreverent use of them; imagining themselves rather Dominos than Dispersatores. 3. or by defiling them with hypocrisy: so true gold is alchymed over with a false sophistication. 4. or by mixing them with lusts, and much-made of sins: and this permistion is like good meat put into a vicious stomach: where there is a confusion of pure food and crudities, to the destruction, not conservation of health.  
Hence infer. Though Satan be gone, yet expect his 〈◊〉. He hath his Terms and Returns, as well as vacations. And by this thou may i●… judge, whether this unclean spirit be truly or bypocritically cast out. If he doth not return, he was never gone. If he strive not to come in, he is in already. A secure heart may suppose him expelled, that still lies close in the house. If by perpetual assaults he strives for entrance, then be sure, he is truly gone out. Even his oppositions shall afford thee comfort; his war give thee peace. And if he be gone, keep him at staves end: seeing thou art rid of so ill a Tenant, let him never come in again.  
3. The Description of his seat. Into my house.  
Satan calls this reprobates heart, his House: and so it is. 1. not by creation: for so every man is God's house. 1. Cor. 3. Know ye not that ye are the Temple 
1. Co. 3. 16.  of God, and that the spirit of God dwelleth in you? 2. not by adaption. Cant. 5. Open to me, my Sister, etc. 
Cant. 5. 2. Revel. 3. 20.  saith Christ. And Revel. 3. 1st and at the door and knock, etc. But upon our rejection of GOD, and God's desertion of us, the heart becomes satins house. For it is either a seat of sanctity, or a Cage of unclean birds: a chapel for jesus, or a den for devils: for where Christ is not by his pure spirit, Satan is by his foul spirit.  
So the malicious heart is a house for the spirit of e●…uy: the th●…en for the spirit of ebriety: the proud for the spirit of pride: the unehaste for the spirit of uncleanness: the vsi●…r for the spirit of Covetousness. They may flatter themselves; Est Deus in●…, agitant calescimus 〈◊〉: that God is in them: but the inmate and residentiary of their hearts is that unclean vulture. They may be rich in worldly wealth, and have sumptuous houses, and fair parlours, like Eglon, but themselves are foul parlours for Satan. How lamentable is it, to see Owls and ●…ctes, Limb and Zijm, impiety, impenitency, and rebellion, dwelling in that mansion, which the Lord of Hosts built for himself.  
Heu domus antiqua, quam dispari dominar is domino! Oh ancient house, how ill art thou governed where Covetousness is the Hall; for there is no room for charity in her old place. Oppression the Kitchen, where the lives and livings of poor men are dressed for rich men's tables: Pride is the Parlour, which is hung with ostentation and self-flattery. Wantonness is the Chamber, where concupiscence sits and hatcheth an innumerable brood of lusts. Malice is the Chimney, which ever smokes, and sometimes flames out revenge. Security is the Bed, whereon Satan lull's himself: and Impenitency keeps the gate; that no admission be given to admonition; nor any thing let in to disquiet the devils house. Oh, the mercy of God Shall we let in our enemies, and keep out our friends? Must Satan be advanced into God's throne? Shall pride shut the door against the Lord of all mercy and comfort; who yet hath promised to dwell in the humble and contrite soul? For shame let us cast Satan out, & keep him out. Though he flatter with the voice of the Hyena at the door, and give blandiloquous proffers; yet 
Ianuaf●…llaci non sit apert●… vir●….   
4. His affection to the same place. Whence I came out.  
Experienced delight sharpens desire; whereas unknown things are not cared for. This unclean spirit remembers the softness and warmth of his old lodging: and therefore no marvel, if he conets to repossess it. Because  
1. He finds an easier and softer residence there, then in hell. He had rather be in any place, than his own place: rather in hogs, then in the deep. There he is tormented himself: here he doth vex and 
Luke 8. 31.  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 bears the blows, which are meant at God.  
3. Man is by Christ advanced to that place, whence God disthronized him. Now he cannot endure, that a human creature should ascend to that heaven, whither himself (once an Angel) may not be admitted.  
4. He is exasperated against man, by that curse inflicted on him for seducing man; that the seed of the Woman should break his head: This irreconcilable enmity●…nrageth ●…nrageth and mads him. CHRIST he could not quell, have at Christians.  
5. Lastly, the Devil is proud still; and, though he be cast down, is not humbled: though low, not lowly. He takes a pride in his kingdom, though it be but of darkness: and lones to have many subjects to do him homage. Since he cannot be King in heaven, he would command in hell. To enlarge his dominion, he would, like Absalon, steal away the hearts of men, from king, David of Israel, the Liege-lord of heaven and earth.  
Hence he affects his old house: there he is sure of good cheer and welcome: a fire of lust to warm him: a bed of uncleanness to lodge him, and a table furnished with all manner of impieties to feast him. Better here, then walking in dry places; where wickedness is too barren to yield fruits for his diet; and oppositions too violent to give him rest.  
You perceive now his Resolution, Revolution, Description of his old seat, an affection to it: and in all these his Intention. His Invention follows, and the successful answerableness of all things to his desire. He comes, and he finds preparation for his entertainment: consisting in Clearness, Cleanness, trimness. Clearness, it is empty. cleanness, or handsomeness: it is swept. Trimnes, or adornation: it is garnished.  
1 The Devil shall not want room when he comes: there shall be no inmate in the house to molest him; but such as he either left behind, or sent before, vicious lusts. Which are indeed parts of himself; and therefore cannot be said to be sodalitium. They are shadows and resemblances of himself: which though he finds there, he reputes the house no less empty.  
2 It is not enough to be empty, and capable to receive him: but it must be cleanly, and plausible to receive him; swept. There must be a clear riddance of what soever 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 only be emptiness & handsomeness, but neatness. So then here is the provision of the house to receive him. 1. It is not troublesome, for it is empty. 2. It is not sl●…tish, for it is swept. 3. It is not incurious, for it is garnished.  
There is capacity, conveniency, curiosity. Which three circumstances of provision we may thus expound. 1. We will refer clearness or emptiness, 
Empty. Swept. Garnished.  to the absence of faith, and good works. 2. cleanness or handsomeness to an overly repentance. 3. trimness and curiosity to hypocrisy.   

1. Vacuity. It is Empty.  
True faith is never alone. It is in the very act of justification, sola, but not solitaria. Good works as inseparable attendants, or rather effects, accompany it. Where these are, there is no emptiness. But in this Apostate or black Devil, there is neither the Mistress nor the Maids, Faith nor good works: therefore the room of his heart is empty, and capable of receiving the unclean spirit. Perhaps in this vacancy & absence of the power of Satan, there might be an abstinence from gross impieties, but there was no hearty alacrity to the troublesome works of godliness, therefore he is justly said to be empty. We know, that the forbearance of monstrous and world-noted wickedness is not enough to justify before God, or to acquit us from eternal malediction: the Tree is doomed to the fire, that yields not good fruits, although it yield no evil. Even infructuous barrenness brought Christ's curse on the figtree. Sour grapes are not only displeasing to God, but no grapes: and condemnations' flood reacheth further than to drown obstinacy; for it fetcheth in also Infertility. God is departed; and you know, that Sede vacant there will be no paucity of intruders. What house stands long Tenant-lesse? No marvel then, if an empty vessel be never exalted to honour.  
Hence we may infer, that this re-ingresse of Satan can never befall the Regenerate; for it is impossible to find their heart empty. Faith, temperance, patience, zeal, charity, hope, humility, are perpetual Residentiaries in the Temple of their Souls; and if any one be tempted abroad, and alured to a short discontinuance, yet the other keep infallible possession; and with unconquered strength keep out Satan. If the rest should be driven into a corner, yet Faith would defend the door against all assaults.  
Indeed there may be such a storm and tempest of an afflicted conscience, that the graces of the Spirit, (as abscured in a Cloud) may not be sensibly perceived: and in regard of our own feeling there may be an absence, or vacuity. But we must not take an abatement for an emptiness; a secession for a destitution. It is certain, those that have the invisible mark of the Spirit, shall have the visible mark of an honest life: & totally they cannot lose grace, nor a second time fall away: for than they could not be renewed again by repentance; nor ever be restored, except Christ should die again. Heb. 
Hebr. 6.  10. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no 
Heb. 10. 26.  more Sacrifice for sins: but a certain fearful looking for of judgement, and fiery indignation which shall devour the adversaries. 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 delivering of him unto Satan (for a season) for the destruction of the flesh, his spirit might be saved in the day of the Lord jesus. 
1 Cor. 5. 5.  Thus Christ, being once truly in, will never out: the faithful cannot be empty. There is then a defect of Faith in this black Apostate, that makes room for the deui●…l.   

2. Cleanliness. It is swept.  
This is the effect of an overly and superficial repentance: like a slight besom, it sweeps away the dust and cobwebs, and such lighter stuff, but the filth and dirt is caked and baked on. Sins of less delight to the flesh, and temptations of weaker force, are brushed away; but the main affection to some old impiety hath the root in the heart undigged up. The devil is content, the conscience should be swept, so long as it is but only swept.  
Sin is congealed, concorporated, baked on; and must be pared and digged away by greater violence than sweeping. Swept Satan yields it, so not pared. Impiety is habituated by custom, hardened by impenitency, concorporated to him by his affection to it: and shall he think, that a formal repentance, like a soft besom, can sweep all clean? Can a few drops and sprinklings of water purge off the inveterate foulness and corruption of the flesh? There is required much rensing to whiten a defiled soul.  
How perverse is their course and thought, that imagine, they may repent more in an hour, than they sin in an age! As if, having in many years kindled a thousand fires, thou wouldst think to put them out all with one tear: whereas indeed, many tears can scarce put out one. Then boldly, stain the cloth a whole vintage, and at last let one washing serve 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; soon done. Esau quickly hunted away his blessing, but could not with many tears recover it. David is not long in falling, his rising is tedious. With much pains and contention doth a man climb up some high Tower; but losing his hold, he comes down apace. It is no easy thing to stand, it is easy to slip, to stumble, to fall. The thick and foggy air of this sinful world, as the smoke and stenchfull mists over some populous Cities, can soon fully the soul: the continual tramplings of sin brings mire and dirt upon the conscience: these corruptions are not so presently rid away, as taken.  
Clip thy hairs short, yet they will grow again, because the roots are in the skull. A tree, that is but pruned, shred, topped, or lopped, will sprout again: root it up, and it shall grow no more. What is it to clip the outward appearances, and to lop the superfluous boughs of our sins, when the root is cherished in the heart? What to have a foul and miry house swept? The Pharisee in his blown prayers, cozening ythes, frequent alms, did but sweep the house, and remove the cobwebs of outward impieties; but the dirt of hypocrisy was baked on; the roots of pride and covetousness grew still untouched.  
It is not then a transient sorrow, nor a formal compunction, (which may wound and prick the heart, like a needle; but wants the thread of Faith to sow and join it to God) that can make the house clean. It is but swept, and so ready for Satan's re-entry, and repossession.   

3. trimness or curiosity. Garnished.  
This ornature and fit furnishing of the House for Satan's entertainment, is done by Hypocrisy: when the rotten Cabin of a foul heart is hung with gay hangings: when putidum et putridum cadaver, a rotten and stinking carcase is hid in a Sepulchre painted over with vermilion: when a stenchfull dunghill is covered with white snow; here is a garnishing for the Devil. He that can pray at church, and cousin at home; give hi●… debtor fair words, and eat him through with usury; which is to break his head with precious balms: hath bitterness in his heart; whilst his tongue distills mirth, and drops honey: that man hath a house garnished for this unclean spirit.  
Satan will allow his Hosts to pretend sanctity, so they intent villainy: aliud proponere, aliud supponere: to have the cup utterly rensed and cleansed; so it be within full of extortion and rancour: to gild over a poisonous pill: to pray in the Church, so they pray on the Church: this is a trimmed house, a chamber garnished for the Devil. This Satan doth in an ambitious imitation of the Lord, who would have his house garnished, as the Passeover-chamber was trimmed.  
God would have the beams of his house Cedar, and the galleries of fir; like King Solomon's Chariot; the pillars thereof are silver, the bottom thereof gold, 
Cant 1. 17. 3. 10.  the covering of it, of purple; the midst thereof being paved with love for the daughters of jerusalem. He would have sanctification for the furniture; For this is the 
1. Thess. 4. 3.  will of God, even your holiness; and for ornaments, the graces of his Spirit. Thither he comes, and there he sups. Revel. 3. Behold, I stand at the door, and knock: 
reve. 3. 20.  if any man open unto me, I will come in to him, and sup with him, and he shall sup with me.  
The Devil accordingly desires his house garnished; but the furniture is Sin, and the ornaments opera tenebrarum, the works of darkness: And then, if you will, let this mansion be outwardly pargetted, and whited over. Make they show of having the Holy Ghost on Sundays, so they retain the foul devil all the week. These are they, that make Religion a maskery: lie, swear, cheat, oppress, scorn, riot, revile, revel; yet appear at Church on the Sabbath; as if they came for a Passport to do more mischief. The strength of their profession is but a gristle; which is indeed neither bone nor flesh; neither true religion, nor no religion. Like the speckled innocency of the Papists, in their ostentate charity, unclean chastity, luxurious fasts, and meritorious treasons, in butchering Princes, and transferring kingdoms.  
These hypocrites, being erst so themselves abused and deluded of Satan, persuade others to villainy, by arguments of virtue. For an hypocrite will do nothing without a colour, and with a colour any thing. If thou beest a good fellow, pledge this health: if a true gentleman, put not up this disgrace without revenge: if any charity in thee, maintain this Parasite. Whereas it is the part of a good man to be sober; of a generous spirit to pass by an offence, said the wisest King; and of a charitable man to succour the poor, not to maintain the dissolute.  
Yet all this mad troup of enormities must march under the Colours of religion. As those Rebels in the North, in our late Queen's days, of blessed Memory: who, when all their projects and stratagems appeared manifestly to the overthrow of their gracious Princess, yet concluded their Proclamation with, God save Queen Elizabeth.  
These are Satan's white boys, or rather black boys; which he kills, like the Ape her young, with kindness; and damns with indulgence. He gives them a vaster Commission, than I have read that Philip le Long gave the jacobin. in Paris; which Charter had a reasonable extension; A portaillorum, ad portam Inferni, inclusiuè. This is the Passport, which this great Captain gives Hypocrites; From their own gates to the gates of hell, inclusively.  
This is that hypocritical and halfe-turning to God; when the outward action is suppressed, and the hidden corruption lies still fostered in the heart. The appearance 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 forbears not in the dark, 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 himself, which S. Basil once said of a Senator: that seemed to renounce the world, yet retained part of his ill-gotten riches, as Ananias kept back part of the price of his Lands. Thou hast spoiled a Se●…our, and hast not made a Monk. So I may say of this man, Thou hast marred a worldling, and hast not made a christian.  
Now the Devil is content, thou shouldst remit some of thy gross impieties, so thou retain others. He cares not to be cast out by Idolatry, so he be kept in by Atheism. He is well pleased, that judas should become an Apostle of Christ, so he be withal a Traitor. Let Abimelech give hospitality to Abraham, so he purpose to abuse his wife. Let Herod hear john Baptist proach, perhaps he will cut off his head, for preaching against Herodias.  
The Devil is loath to be dislodged of ignorance, yet is content that error succeed in place. He is vexed that truth should appear to a man, yet if wordliness keep fast hold of the affections, this is a cable rope to pull him in again. If he lose the Sconce of the understanding, yet give him the Citadel of the affections. Any unmortified, habituated, affected sin, is a sufficient stirrup to mount him into his old saddle. Either let the soul stoop to fulfil the bodies base desires: or let the body employ all his members, faculties, functions, to satisfy the soul's lusts, and he is pleased.  
The infernal Tyrant deals with men herein, 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 days journey in the Wilderness, to celebrate a Feast to the Lord. Pharaoh is very loath to lose the profit, which by the servitude of Israel did arise to him; he will not suffer them. But when renewed plagues prove that there is no remedy, and a perpetual vicissitude of judgements enforce it; observe how he would compound it.  
1. Exod. 8. First, Go ye, s●…crifice to your God in 
Exod. 8. 25. ver. 26.  this land. Nay saith Moses: It is not meet so to do; for we shall sacrifice the abominations of the Egyptians to the Lord our God. Lo, shall we sacrifice the abominations of the Egyptians before their eyes, and will they not stone us? That were a shame, and insufferable offence to them, to immolate beasts among them that worship beasts.  
2. Go ye, saith Pharaoh, if there be no remedy, even into the Wilderness, and sacrifice to your God: 
Verse. 2●….  but go not far. Nay, saith Moses, we must go three days journey. The limits and confines of the wilderness will not serve our turns; as if our Sacrifice should not smell of Egypt, we must go so far as our travel can reach in three days.  
3. Go ye, saith Pharaoh, and so far as now you desire, and your feet can measure in three days; but who must go? Moses saith our sons and daughters, 
Exod. 10. 9  flocks and herds: for we must hold a feast to the Lord. Not so, your little ones shall not go, quoth Pharaoh. Go ye that are the men, and serve the Lord, 
Verse. 11.  for that was your desire: and they were driven from his presence. But Moses requires that all may go; old and young, sons and daughters.  
4. Pharaoh, after the devouring locusts, and palpable 
Exod. 10. 24.  darkness, calls again for Moses and Aaron. Go ye yourselves, and let your little ones go also: only let your flocks and your herds be stayed. Nay, saith Moses, we must have burnt offerings and sacrifices for the 
Verse. 26.  Lord our God. Our cattle shall also go with us: there shall not a hoof be left behind: for thereof must we take to serve the Lord our God.  
Did Pharaoh regard their cattle above their little ones? or their children beyond themselves? No: but he deals by conditions and limitations, as loath to part with all at once. Therefore rather their cattle, than nothing. For he knew, they had covetous minds; and when in the wilderness they wanted provision, and were pinched with famine, they would return back again for their cattle. Every yielding concession, that came from him, was by force of the rack, he grants nothing, but on the compulsion of a judgement.  
So this spiritual and hellish Pharaoh hath had a soul long in his Egypt; and hath found him beneficial and helpful to his kingdom of darkness in many services. The word preached comes, like Moses, to call him out of this bondage. Satan is afraid to be put out of Commons, frantic at the menace of expulsion: he will not give ground till he be forced, nor depart except plagued. But when he perceives no evasion, or remedy against God's invasion, he falls to indenting with niggardly grants and allowances.  
1. Sacrifice here in this land: put on a mantle of religion over the old body. Be inwardly an Egyptian still, black and wicked, though an external sacrificer. Let thy life be statu quo; shift not ground. Answer thou with Moses, No. I must change place, travel a new way: from Egypt toward Canaan; from the region of darkness, to the regiment of life.  
2. Go then, saith the Devil, but not far; keep within my whistle: that when I beckon my hand with a bag in it, or give you the call of vanity, you may hear and return. No, Satan: I must go far off; three days journey from Egypt. I must not stay near Sodom, nor in any of the Plain, lest I be destroyed. It is no repentance, that puts not on a contrary habit. Pride must be turned to humility, Covetice to charity, Dissimulation to honesty, etc.  
3. Well then, saith Satan, go ye the men, but leave the children behind you: let me have your youth and strength, and when you are old talk of sacrifice & of religion. This is the devils dispensation, Youth must be born with. To dance, to dice, to drink, to ruffle, scuffle, wear fleeces of vanity on their heads, and to leave no place without some vicious testimony of their presence, non est vitium adolescenti, is no fault in a young man. So the King of Babylon took not the men, but the children of the jews, to teach them the learning of Chaldea. Answer; 
Dan. 1.  It is good to begin at the gates of our life to serve God; and from our birth to be Nazarites unto the Lord. Lest if the frame of our lives be built on a lascivious, and riotous foundation of long practised wantonness, Our bones be full of the sin of our youth, and it lies down with us in the dust: and when 
job. 20. 11.  our bodies arise from the earth, our sins also rise with them to judgement. No, Satan; youth and age, all the degrees of our life shall be devoted to the service of God.  
4. Yet saith Pharaoh, leave your cattle; saith the Devil, leave your affections behind you. I must be content to let you come to church, hear, read, join in prayers; yet do not quite forsake me. Leave me but a pawn, your affections, a secret liking to your former iniquities. No, Satan; God must be served with all the heart, with all the soul, etc. we will not leave so much as a desire to any sin, we will not leave a hoof behind us. Indeed Satan willingly would not content himself with the bounds, but aims at the whole Inheritance: he is not satisfied with the borders, but besiegeth the arch-city. Let us keep him out of all, if we can: but since we must sin, let us hold him occupied in some outhouse, but be sure to keep him out of the bedchamber, from ruling in the heart.  
You have here Satan's egress, and regress; how he forsakes his Hold, how he forceth & strives for a re-entry. Let the same patience and attention sit with you, whiles you sit to hear his Ingress; his fortifying of the Hold being taken, and provision against future dispossession. This is manifested by his, 1. Associates. 2. Assault. For the former, he multiplieth his troops, and increaseth his forces: who are described 1. By their nature, spirits. 2. By their number, seven. 3. By the measure of their malice, more wicked than the former.   

1. Their Nature. Spirits.  
And so both more capable of entrance, & more powerful of retention: the easier to get in, and the harder to get out. We see what kind of possession the Devil hath in this black Apostate, a spiritual and internal power. By which strong working and ruling in the hearts of the children of disobedience, he 
Ephe. 1. 2.  hath gotten high titles, as the Prince, the King, the God of the world. Not that Satan is any such thing of himself, but only through the weakness of the ungodly, who admit him for a Lord of misrule in their hearts. Christ is the true and only Lord of heaven and earth: the Devil is the Prince of this world, but merely by imitation, the greatest part of the world being either his open or secret followers.  
They are Spirits, full of tyranny, full of malice. Their temptations in this life testify the one; and their torments in the next life (or rather death) shall declare the other. Here is thy misery, oh Apostate; illos dum spiritus occupat artus; whiles thy own spirit doth move thy joints, and other spirits persecute thy spirit, which is for ever and ever, thou shalt have no release of bondage, no decease, no nor decrease of anguish.   

2. Their Number. Seven.  
A certain number is put for an uncertain: by seven spirits is intended a monstrous number of capital sins. This expresseth a forcible seducing of Satan: before one spirit, now seven more. Marry Magdalen had once in her seven Devils; this Apostate hath gotten eight.  
It doth so provoke and distemper Satan to be cast out, that he meaneth and menaceth a fiercer assault; and rampires his recovered Fortress with a septuple guard: that the security of his defence may give defiance to all oppositions. He doth so fill the heart, as he filled the heart of Ananias. Act. 5. that there is no room for the least drop of grace. 
Acts. 5. 3.  Now he that could not rid himself of one foul spirit, what will he do to encounter seven with the former? The combat is but tolerably equal, when one to one; but ne Hercules contraduos, two is odds though against Hercules: how then shall this weak man shift or deal with eight? If I might a little allegorize. The Papists make but seven deadly sins. I am sure that Hypocrisy is none of them in their account. Hypocrisy might be in this Apostate before; for he was Garnished; and now perhaps those other seven are crept in to it: and so there are 8. in all. But indeed, as every sin is deadly, though out of their numeration and register: so by the addition of this number seven, is signified an abudance of iniquities.   

3. The measure of their malice. More wicked.  
They are called more wicked, because they make the possessed more wicked. This is spoken of the Devil, who is always pessimum, the worst; in some degree of comparison: not so much secundùm naturampropriam, but secundùm operationem in aliis: not so much in regard of his own nature, as in respect of the effects which he works in man. That it shall go worse with this black devils person, the conclusion will show: here consider, that his sins are made more wicked. One and the same sin (even respecting the Identity of it) may be worse in a quadruple regard.  
1. Ratione perpetrantis. In respect of the Committer. jonah's sleep was worse than the Mariners. judas his conspiracy worse than the jews. Wickedness in a Christian worse then in an Infidel.  
2. Ratione loci. In regard of the place. So wrangling in a church is worse than in a tavern. Thievery in the Temple more wicked than thievery in the market. Amos. 2. They lay themselves down upon clothes 
Amos. 2. 8.  laid to pledge, by every Altar: and they drink the wine of the condemned in the house of their God. which was more horrible, than the same wickedness done in another place. This appeared by Christ's actual punishing that offence, oven with those hands, that we never else read gave any blows. For Sacrilege is the worst of all thefts.  
3. Ratione temporis. In respect of the time. For to play when thou shouldst pray; to swear when thou shouldst sing; when thou shouldst bless, to curse; and to be drunk in a Tavern, when thou oughtest to serve God in the Temple, is worse than the same offence at other times. Those Vintners and Victuallers are grievously guilty, that do in prayer time at once open their own door, and a door to irreligion and contempt of God's holy worship.  
4. Ratione naturae, in quam peccatur. In regard of that nature, against whom the sin is committed. If a Traitor condemned for some notorious conspiracy against his Prince, shall receive at those maligned hands a gracious pardon; and yet renew his treason with a second attempt: this latter fact, though the same in nature, (for all is but treason) is more wicked in measure, by reason of the Conspirators unthankfulness for his Sovereign's goodness. He ill requites God's mercy for delivering him from one foul Devil, that opens a willing door to the entry of seven worse. The more familiar acquaintance we have had with the blessings of God, the greater condemnation abides us for ingratitude. If the sin may be thus made more wicked, why not the person that commits it? Seven new spirits more wicked have made him more wicked than the first left him. Less had been his woe, if that one unclean Spirit had kept possession alone, then upon his privation, to have the position of seven worse.  
Three inferences from hence must not pass away unobserved.  
1. That there is difference of sins, sinners, & consequently of punishments. The first was said to be an unclean spirit, yet are the latter seven worse. By the witness of Christ we have it already. Mat. 5. 
Math. 5, 22.  and by his judgement shall find it hereafter, that an angry affection is liable to judgement: a provoking gesture to the punishment of a Council: but railing invectives are worthy of hell-fire. Chorazin & Bethsaida shall speed worse than tire and Sidon, and yet these were already in hell. The servant that knows his masters will, and doth it not, shall be beaten with many stripes. Simple nescience hath an easier judgement, then sinful knowledge. If Barbaria wring her hands, that she hath known so little; Christendom shall rend her heart, that she hath known so much to so little purpose.  
Parity of sins is an idle dream: a Stoickc and Ioni●…an imagination. For though the wages of all sin be everlasting death; yet some sins shall feel the torments of that death more violent and terrifying, than others. I have otherwhere showed, that judas his villainy inbetraying his Master, was more horrible, then if a Barrabas, a notorious butcherer had done the deed. So our Saviour insinuated to Pilate. He that delivered me unto thee, hath the greater 
john 19, 11.  sin. That Babylonian Tyrant committed a more heinous offence, in taking the holy things out of so holy a place, God's consecrated vessels out of God's Temple; then if he had stolen more precious ones out of a private place. Do you not think that a Cot-purse playing the thief at a Sermon, is more worthy of hanging, than a robber that stands in the highway!  
This David instanceth, Psal. 1, 1. Blessed is he that hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of the Scorner. Walking is bad enough, but it is worse to stand then to walk, and to sit then to stand in the ways of wickedness. Though idle words be an unclean spirit, yet actual disobedience is a fouler Devil. A Christian usurer is worse than a Turkish. An Indian Idolater to Gold is not so damnable as a Spanish. All reprobates shall find hell-fire hot enough; but this Black Devil so much the hotter, as he was once purged of his unclean spirit.  
2. God doth severely revenge himself upon Ingratitude for his graces: & squares out his judgement according to the proportion of the blessing conferred & abused. He that would not be thankful to God for the expulsion of one unclean spirit, shall in a just quittance be pestered with seven more, and more wicked. If Christ be so kind to judas, as to minister the Sacrament to him, and he so unkind to Christ, as to lay it upon a foul stomach, a polluted heart, the Devil shall enter with it.  
There is a nescio vos given to those that have eaten and drunk in the presence of Christ, and have heard 
Luke. 13, 26.  him teach in their streets; (it is all one) that have feasted at the Communion-table, and heard Christ in their Pulpits. Even our reading, hearing, praying, when they are done of custom more than of conscience, shall be but a means of Satan's introduction. The word of God, like the dew of heaven, never falls on the earth of our hearts, but it makes either herbs or weeds shoot up quicker and thicker on them. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs 
Heb. 5. 7.  meet for them, by whom it is dressed, receiveth blessing from God. But that which beareth thorns & briars, is rejected, and is nigh unto cursing, whose end is to be burned.  
If they were condemned, Rom. 1. and given over to a reprobate sense, that had ●…o other glass to see the Deity in, but nature: for Seculum: peculum, the world is a glass: what shall become of those that have had the book of the Gospel, yet are stomack-sicke at Manna, and beat away the hand of mercy reached fo●…th unto them: what, but a triple reprobate sense; and here, a septuple possession of Satan?  
Thus God in justice (for contempt of his mercy) admits a stronger delusion of the Devil: not to make them twofold more the children of hell. Math. 23, 15. as Proselytes; but seven fold as Devils. That 
Mat. 23, 15.  their bewitched and infatuated souls shall do service to him that murders them: as Ahaz did sacrifice to the Gods of Damascus that smote him. 2 Chron. 
2. Chr. 28, 23.  28. As our treacherous and fugitive Seminaries that adore the Babylonish Beast, who profusely carowseth up their blood that serve him: and whiles he builds up the Tower of his universal Monarchy, to overlook and command the Christian world, he sets them to cement and mortar the walls with their own bloods.  
Worse than the Indians, in some of their blind and Idolatrous sacrifices; offering not for a Ne noceat, but for an ut noceat; crouching not for a blessing, but a curse: and buying with great expense the malediction of God and men. God threatens Israel, that for the multitude of their rebellions, he will septuple their punishments. Leuit. 26: And if ye will not yet for all this hearken unto me, I will punish 
Leuit. 26. 18. 21.  you seven times more for your sins. And ver. 21 If ye walk contrary, and will not hearken unto me, I will bring seven times more plagues upon you, according to your sins. So frequently in the first and second chap. of the prophesy of Amos. For three transgressions, and for four; which are seven, which are 
Amos. 1.  many, which are innumerable, I will not turn away your punishment, saith the Lord. According to their sins, by weight and measure, proportion and number, shall be their sorrows. As they have swallowed up the poor, and devoured the people of God, like bread, impoverished the commonwealth, undone the Church; and all this under colour of long prayers, and of a fiery-hot devotion; so they shall receive greater damnation. This is Babylon's final 
Luk. 20. 47.  recompense. Revel. 18. Reward her even as she rewarded 
Revel. 18. 6.  you, and double unto her double according to her works: in the cup which she hath filled, fill to her double.  
3. As seven worse spirits are the reward to him, that makes much of one bad and unclean: So are seven better spirits bestowed on him, that useth one good well. One Talon well employed, shall gain ten: and the more we have, the more will God delight to load us. God is as kind to those, that traffic his graces to his glory, as he is severe against those that throw his pearls to swine. And as this Apostates recidivation is rewarded by the accession of seven more wicked Spirits: so our sanctified and confirmed hearts shall be honoured with those seven most pure spirits. Revel. 1. which are before the throne of God. These seven spirits are taken 
Revel. 1, 4.  either for the seven gifts of God's spirit; prefigured by the seven eyes in one Stone. Zach. 3. and seven 
Zach. 3, 9, 4. 2.  lamps in one Candlestick. Zach. 4. Which are by some gathered from Esay 11. 2. And the Spirit of the Lord shall rest upon him, the spirit of wisdom, & 
Esay. 11, 2.  of understanding, the spirit of counsel and of might, the spirit of knowledge, and of the fear of the Lord. The first is the Spirit of Piety, the second is the Spirit of Wisdom, the third is the Spirit of Understanding, the fourth is the Spirit of Counsel, the fifth is the Spirit of Might, the sixth is the Spirit of Knowledge, the seventh is the Spirit of the fear of the Lord. Or by putting a certain number for an uncertain, all the gifts and graces of God's Spirit are here intended; Seven being a number of perfection, and signifying in the Scriptures, Fullness.  
God doth so requite his own blessings, that where he finds thankfulness for his goodness, he opens his hands wider: and where drops of grace take well, he will rain whole showers of mercy. It is his delight to reward his own favours, & crown his own blessings: as if he would give, because he had given. Thus a greater measure of godliness shall possess us; a greater measure of wickedness, this Apostate, then either in either kind formerly was had. When we receive grace of God, we also receive grace to employ that grace: so that if we thrive not in the growth of godliness, we may causefully call our sanctity into question. As he à malo adpeius from evil to worse, descends gradually to hell: so must we by joining virtue to faith, and to virtue knowledge, and to knowledge temperance, 
2 Peter 1, 6.  etc. as per scansum, climbing by degrees, get up into heaven.  
I have described the Associates; now for the Assault. Wherein briefly observe, 1. their Invasion. 2. their Inhabitation. 3. their Cohabitation.   

1. Their Invasion. They enter.  
Alas! what should hinder them: when a savage Troop, appointed at all hands, armed with malice and mischief cap ape, assaults a poor weak Fort, that hath nothing but bare walls, and naked gates, (and those set wide open) to defend itself? If Lot were in Sodom, if (but) Faith stood in the Turret of the conscience, there might be some beating back of their forces: but there is no reluctation, where there is no enemy. S. Paul describes the Christians Armour. Ephe. 6. Stand, having your loins girt about with truth, having on the breastplate of righteousness: 
Eph. 6, 14.  your feet shod with the preparation of the Gospel of peace. Above all take the shield of Faith, wherewith ye shall be able to quench the fiery darts of the wicked. Take the helmet of salvation, and the Sword of the Spirit, etc.  
This Apostate hath not a piece of it, to ward the least blow, wheresoever it strikes him. He is to deal with cunning Fencers, and hath neither offeusive nor defensive weapons. Not Truth but error is the girdle of his loins: and for the breastplate of righteousness, he knows not how to put it on. His f●…ete were never shod with the preparation of the Gospel, he had not so much time to spare from his nimble gadding after vanities. The fiery darts of these wicked spirits may burn and wound him to death; he hath no Shield of Faith to cool or quench them. The helmet of salvation is far from him; he knows not in what Armoury to find it. And for the sword of the spirit, he cannot tell how to handle it. He is an unwalled city, an undefenced Fort, an unarmed man. No marvel, if th●…se foul spirits enter, when there is neither contention nor intention to repel them. Omnia tradentur: portas reserabimus hosti.   

2. Their Inhabitation. Dwell.  
The Devil dwelleth in a Man, not tanquàm corpus locatum in loco, as a body seated in a certain place: for spirits are not contained in any place. Incorporeal created substances do not dwell in a place locally or circumscriptively, as bodies do; but definitively. Nor dwell these in him, tanquam forma in materia, as the form in a substance, as the soul in the body. For the Devil is a simple substance of himself, not compounded of any alien or second matter.  
But they dwell in him by a secret and spiritual power; darkening their minds. 2. Cor. 4. that the light 
2 Cor. 4, 4.  of the glorious gospel of christ should not shine unto t●…ē. Poisoning their affections; that being past feeling, they might give themselves over to lasciviousness, to 
Eph. 4. 19  work all uncleanness with greediness. Hardening their hearts, Rom. 2. till they treasure up to themselves wrath against the day of wrath, and revelation of the 
Rom. 2. 5.  righteous judgement of God. All which is no other in effect; but damning up the lights and windows of this Fort, ramming up the gates, and fortifying the walls. Thus they dwell in him, like witches in an enchanted Castle: and who shall break their spells & deliver him! You see then, this black Devil hath but sorry guests, that purpose longer stay with him then a night; to dwell, yea to domineer, till they have eaten him quite out of house and home.   

3. Their Cohabitation. They dwell there; all of them, even together.  
1. There is room enough in one heart for many 
observe  sins. Marry magdalen's heart held seven devils: this Apostates eight. There was a whole Legion in another. Math. 8. All the Principalities and powers of darkness in a fourth. Absalon had treason, ambition, pride, incest, ingratitude, for his hearts stuffing. judas had no fewer turpitudes in his. The heart is so small a piece of flesh, that it will scarce give a Kite her breakfast: yet, behold, how capacious and roomthy it is, to give house-room to seven Devils. He that should read and observe the great physicians dissection of man's heart. Math. 15. Out of the heart proceed evil thoughts, murders, adulteries, 
Math. 15. 19  fornications, thefts, false witness, blasphemies; would bless himself to think, that so little a thing c●…uld extend itself to such a capacity; or that it could be so full and not burst.  
2. Behold a rabble of Devils agreeing quietly in one man. Glomerantur in unum Innumer a pests Erebi. Innumerable plagues of hell are rounded up together in one; yet they fall not out for room. On earth among men it often falleth out, as between those two ambitious Romans. 
Nec quemquam iam ferre potest Caesarue priorem, Pompeiusue parem.  Caesar must have no superior, Pompey no rival. Ahab cannot endure, that Naboths' vineyard should disfigure his Lordship. Rich men in this world agree like Pikes in a pond, ready to eat up one another: but howsoever; the poor pay for't, they are sure to be devoured. Tradesinen cannot agree in one City, nor neighbours in one Town, nor brothers in one house, nor jacob and Esau in one womb: yet, behold, many Devils can agree in one man. They know that a Kingdom divided cannot stand. We quarrel and contend, when hell itself is at peace.  
My journey draws to an end: there remain but two steps; the Conclusion and Application. The Conclusion of the Parable is fearful. The last state of that man is worse than the first. Is it possible? His state was so bad before, that can you imagine it worse? Yes: there was but one Devil before, now there are eight. By reason of this stronger possession, his damnation will be the sooner wrought up, the cup of his iniquity brim-filled, and himself hurried to hell with the greater precipitation. This peiority of his state may be amplified in 6. respects.  
1. Whilst this black Devil had a white face, & carried the countenance of religion, he was wrapped up 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 men's intercessions. If any man see his brother sin a sin, which is 
1. joh. 5, 16  not unto death, he shall ask, and he shall give him life for them that sin not unto death. But there is a sin unto death: I do not say that he shall pray for it. Samuel will pray for Saul, till he perceive that he hath given over the Lord, and the Lord him.  
But when the white scarf is plucked off this Moors face, and his black leprosy appears: when the Wolves sheepskin is stripped off, and he is seen to worry the lambs: then is he singled out as an enemy to Christ, and God's judgement hastened on him at the entreaty of his servants. He is so much the worse, as he hath lost the benefit of good men's prayers. When once in this gall of bitterness, and bond of iniquity, in vain Simon Magus requests 
Acts 8, 24.  Simon Peter to request God for him. Pray ye to the Lord for me, that none of these things which ye have spoken, come upon me.  
2. Whilst this black Devil mantled his tawny skin, and ulcerous heart with dissimulation of piety, there was outwardly some hopeful likelihood of his reformation, and winning to heaven. (Though God knew otherwise in his hidden and reserved counsel) whilst he sat in the congregation of Saints, heard what God spoke to them, and spoke with them to God; the Minister did preach to him the tidings 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 deadened that hope so that the Minister hath not that confident comfort, that the word will be the fanour of life unto him. His Hypocrisy hath deceived the world; his Apostasy hath deceived himself: therefore his state is worse.  
3. His latter end is worse in regard of himself: and this may be amplified in four circumstances.  
1. Before he was sick of spiritual drunkenness, now he is lethargized. Who knows not that a continued lethargy is worse than a short ebriety Such is his state.  
2. Impenitence hath brought him to impudence: and by often prostitution of his heart to uncleanness, he hath gotten a whore's forehead, that cannot blush. jer. 3. Thou refusedst to be ashamed. And jer. 8. Were they ashamed when they had committed abomination? 
jeremy 3, 3. 8. 12.  Nay, they were not at all ashamed, neither could they blush. He hath so little repent for wickedness, that now he thinks there is no wickedness standeth in need of repentance. A brazen face, which no foul deed, nor reproof for it, can make to change colour. How can it be otherwise? For a black Devil can no more blush, than a black Dog.  
3. He is in worse state, by so much as a relapse is more perilous than the first sickness. By reason that strength is now spent, and nature made more weak, and unable to help itself, or to receive benefit by what is ministered. The sparlies of goodness are now dying, or quite extinct, & the floods of iniquity more violent against him. There be sorer assaults, and less strength to encounter.  
4. Before he was quiet in himself, and might have a flattering hope, that the night would never come. But now breaking forthinto palpable contempt and obduracy, he finds his conscience open to condemn him, and hell gates open to receive him. His ulcer seemed to be fairly skinned over, and in his own sense healed; but now to come to a new incision, is greater terror than ever. The sound of fear is now in his ears, the sense of a dagger at his heart. His body would, his mind cannot rest. The horror of future punishment lies at Cain's door, and is at every noise ready to wake. There is a fearful conflict betwixt Sensuality and Reason in him: that he may use jobs words, though in a deeper and direr sense. Pactus sum mihimet 
job. 7. 20.  ipse gravis: I am a burden and trouble to myself.  
Thus the great Parasite of the soul, that heretofore matched the number of God's threatenings with as many fair promises, & flattered this wretch with the paucity of his sins; now takes him in the l●…rch, and over rec●…ons him. He that so long kept him in a beautiful gallery of hope, now takes him aside, and shows him the dark dungeon of despair. He engrosseth his iniquities in text-letters, and hangs them on the Curtain at his bed's f●…te, to the racking amazement of his distracted soul. Before the Devil did put his shoulders under the burden; but now he shifts it off, and imposeth it on the sinner. And as I have read, the Spanish Index deals with Velcurio: who commenting on Livi saith, that the fifth age was decrepit under the 
Ind. Hisp. s. 158  Popes and Emperors: the Index takes out the Popes, and leaves the Emperor's obnoxious to the whole imputation: so the devil winds out himself at last from the wicked, refusing to carry the burden any longer, but leaves it wholly to their supportation.  
This ague, or rather agony, is made more vexing by the sting of conscience: which is now God's bailiff to arrest him; his witness against him; his whip to lash him. His Register, that reads over the long book of his offences; and after a terrible aggravation of their heinousness, tells him his penance, direful and intolerable; and that Coneordat cum actis Curiae, it agrees with the just decree of God's Court, never to be avoided.  
4. His last state is worse than his first, in respect of God: who will now turn him out of his protection. When he hath once proclaimed open war and rebellion against God, and hath manifestly declared himself an outlaw; no marvel, if God throw him out of the circumference of his mercy, & let his Providence take no charge over him; saving only to restrain his savage fury, from foraging his grace-empaled Church. But for himself, the Scripture gives a renunciation. If he will go into captivity, let him go. Revel. 22. 11. If he will be untust, let him be unjust still. If he will be filthy, let him be filthy still. I will not hinder his course, Abea●…, pere●…t, prafundat, perdat, said that father in the Comedy; Let him go, perish, sink, or swim. He hath full liberty to swill the cup of his own damnation up to the brim.  
5. In respect of the Devil, his latter state is worse. Which may be demonstrated by a familiar smilitude. A man is committed to prison for debt, or some light trespass; is there indifferently well used, hath (for his money) all the liberty that the jail and layer can afford him; nay, is permitted to go abroad with keepers. At last, he spies opportunity, and breaks away: then the layler fumes and foams and rageth; and perhaps, swears away that little share of his own soul, which he had left. The prisoner had need look to himself: if the layler catch him, he had better never have stirred. At last he is taken; now bolts, and locks, and heavy irons, a strong guard, and a vigilant watch; till he be made safe for stirring again. This bondage is far worse than the first.  
The sinner in the devils keeping is let alone to enjoy the liberty of the prison, that is, this world; he may feed his eye with vanities, his hand with extortions, his belly with junkets, his spleen with laughter, his ears with music, his heart with jollity, his flesh with lusts; and all this without control. But if he be won by the Gospel preached to break prison; and thereupon give the devil the slip: let him take heed, Satan do not catch him again. If he once recovers him into his prison, he will dungeon him; remove from him all means, whereby he might be saved; let him see, hear, feel, understand nothing but temptations and snares; blind his soul, harden his heart; load him with heavy irons, and lock him up in bolts and fetters of everlasting perdition.  
6. Then lastly, his end shall be worse at the last; when the least parcel of God's wrath shall be heavier, than all the anguish he felt before. When his Almond tree shall be turned to his iron rod; his afflictions to Scorpions. When the short and momentany vexations of this world shall no sooner cease to him, than the eternal torments of Hell shall begin, and (which is most fearful) shall never end. Be his body burned to death in fire, yet those flames shall go out with his ashes: but come his flesh and soul to that infernal fire, and when they have been burned myriads of years, yet it shall not be quenched.  
The Application doth immediately concern the jews; which hath before been plentifully instanced. For ourselves. 1. The unclean spirit hath by God's holy Gospel been cast out of us. 2. Do you think, he is at quiet? No: he esteems all places dry and barren, till he get into us again. 3. He resolves to try for entrance. 4. Now is it enough, that we leave ourselves empty of faith and good works? for all our abominable sins sweep with an overly repentance? and garnished with hypocrisy, and with our old affections to sin still? 5. Take we heed; he will come with seven spirits, more wicked than the former, and give us a fiercer assault.  
But our help is in the name of GOD, who hath made heaven and earth: in whose mercy we trust, because his compassions fail not. Our own strength is no confidence for us; but the grace of that strongest man, who is alone able to keep out Satan. Let us adhere to Him by a true faith; and serve him in an holy integrity of conversation: and our latter end shall be better than our beginning. Mark the upright man, and behold the just; for the end of that man is peace. Our end shall be better hereafter; 
Psal. 37, 37.  when GOD shall wipe away all tears from our eyes: when sorrow, and sickness, and death shall be no more: when Senacherib cannot rage, nor the Leviathan of hell assault us. Peace shall environ us, Heaven shall contain us, Glory shall crown us. Our trouble, woe, mourning, have been momentany: but our joys, peace, bliss, shall have no intermission, no mutation, no end. Now He that perfects all good works, make our latter end better than our beginning. To whom, three persons, one eternal God, be all prais●… and glory, for ever and for ever.  
Amen.   
FINIS.   

LYCANTHROPY, OR THE WOLF worrying THE LAMBS.  
By THOMAS adam's.  
Matthew 7. 15.  
Beware of false Prophets which come to you in sheeps clothing, but inwardly they are ravening Wolves.  
TERTULL.  

Quaenam sunt istae pelles ovium, nisi nominis  
Christiani extrinsecus superficies?   
Hic dolus est magnus; Lupus est qui creditur agnus.  
LONDON, Printed by William jaggard, 1615.   

TO THE TRVEly worthy Gentleman M. HENRY FORTESCVE, Esquire, a favourer of virtue and good Learning.  
SIR, I have put up the Wolf, though not hunted him; as judging myself too weak for that sport-earnest. It is no desertless Office to discover that subtle and insatiate Beast; to pull the Sheepskin of Hypocrisy over his ears; and to expose his feming malice and sanguisugous cruelty to men's censure and detestation. Let those hands strike him, that have darts of authority put into their Quivers. Our Land is no Forest, literally or metaphorically understood: but whether for Church or Commonwealth, profession or soil, an Orchard of Gods own planting; fruitful in goods and good works. Wolves we have none, but some Mystical ones; whose ferocity is yet hidden under the habits and cases of those Lambs, they have devoured. These I have set in view, or at least meant my best to do it. I have seldom pretended that common poised, that (by their own report) sets so many mad pens, like wheels, a running, Importunacy of friends. I have willingly published, what I had hope would do good published. Only this I feared to keep from the Press, lest it should steal thither another way. Being there, I could not with better confidence fasten upon a known Patron, than yourself: who can both understand it, and will read it: not only the Epistle, but the whole Book. Though that fashion with many patrons, of perusing more than their own Titles, be now as a Suit of the old make. I know you spend some hours of all days in such good exercises; abandoning those idle and excessive customs, wherein too many will please themselves, and none else.  
It is an unthrifty spending of time, and a sorry success will conclude it, when we are curious in plotting a method for our inferior delights; and leave our Salvation unwrought up. We strive to settle our Lands, to secure our moneys, to confirm our estates; but to conform our lives, or to make sure our Election is vilipended. And yet when all is done; brains have plotted, means have seconded, bonds and laws have established; nothing can be made Sure but only our Salvation. But go you forward to adorn your eternal mind; and to plant your soul full of those Flowers, which give already a pleasant odour on earth, and shall one day be stuck like glories in Heaven. So shall your memory be sweet in the mouths and hearts of future generations; whiles the vicious, even alive, do not escape the Satire. Thus with true thankful love I behight you in my prayers, a happy Progress in Grace, till you shall come to your Standing-house of Glory.  
Your Worships in my best services, Tho: adam's.   

LYCANTHROPY. OR THE WOLF Worrying The LAMBS.  Luke 10. 3. Behold, I send you forth as Lambs among Wolves. 
THE Great Bishop of our souls being now at the Ordination of his Ministers; having first instructed them in via Domini, doth here discipline them in vita Discipuli: and pre-armes them to that entertainment, which the Samaritans of the world are likely to give all those, whose faces look toward jerusalem. Math. 10. ver. 22. You shall be hated of all men for my name's sake. If they had but some opposers, there were some comfort; than it is probable that the rest would help: nay, All. Yet if they were but indifferently affected toward us, and would neither defend nor offend. but resign us up to ourselves: nay, they shall oppose, they will Hate: your persecutors shallbe in every City, not few but many, not neuters but maligners. If there were many and not haters, then as it is in the Proverb, The more the merrier: if haters and not many, than the fewer the better cheer: but they are for nature persecutors; for number many men, most men, innumerable, all men. But we are here praemoniti, and therefore should be praemuniti: neither need we grudge to suffer in measure for Him, that hath suffered beyond measure for us. Whatsoever we endure for his name's sake, the patience and passion of others hath matched it: but His grief for us could not be fitted with a Sicut in all the world.  
But I would not, like a careless Porter, keep you without doors, till you had lost your stomachs. There is some cheer coming, and I will now unlock the gates of my Text, to let you in to it. The words contain the Deputation to an Office. Behold, I send you forth as Lambs among Wolves. Considerable in the 
Deputation are a 

Commission, wherein observe the 


Sender: Christ.  
Sent: the Apostles.  
Sending; or warrant.    Commixtion, which consists in a 


Prescription, what they should be that are sent, Lambs.  
Description, what they are, among whom sent, Wolves.        
This is the Tree, and the branches: shall we now step forward to gather and taste the fruit? But stay. Here is a Gardener must first be spoke with: one that stands in the very entrance of my Text; for some purpose sure. Behold.  
Behold, is like john Baptist, in holy writ, evermore the vaunt-courier of some excellent thing. Pontan: compares it to the sounding of a Trumpet, before some great Proclamation. It is like the hand in the margin of a book, pointing to some remarkable thing, and of great succeeding consequence. It is a Direct, a Reference, a dash of the Holy-Ghosts pen; seldom used repletively: but to impart & import some special note, worthy our deeper, and more serious observation. It is like the ringing of the great Bell, before the Sermon of some famous Preacher; & bids us here, as a monitor, keep silence, to hear what the Eternal Word speaketh unto us. In a word, it is but a word, and yet the Epitome of that whole sentence. Let him that hath ears to hear, hear: let him that hath eyes to see, Behold.  
Thi●… was our Saviour Christ's Sermon ad Clerum; whose Pulpit is now in Heaven: and sends us to preach on his preachings, to paraphrase his Lectures, and no more but to deliver that to you, which he hath dictated to us. Your attention is therefore charged in this Behold. Open your ears, those organical conduits of discipline: nay, your hearts are liable, and therefore should be pliable to this charge. Keep then patience in your minds, attention in your ears, meditation in your hearts, practise in your lives. Behold.  
Behold what? S. Matthew recites this Deputation, together with a Direction. Behold, I send you forth as 
Math. 10, 16.  Lambs in the midst of Wolves: be ye therefore wise as Serpents, and harmless as Doves. Where Christ doth not only confer a Charge, but infer a Carriage. The former is Institutio viae, the other Instructio vitae. I send: Be you, etc. The Deputation or designing their office, shall only limit my speech, and your attention for this time. This Current parts itself into two rivulets, a Commission, a Commixtion. The Missure, I send you: the Mixture, as Lambs among wolves. Every Commission, consists on necessity, besides the mere act, of at least two persons, the Sender, the Sent.  
In the Sender, may be considered his Greatness, his Goodness. His Greatness that he can send: his goodness, that he will send, for the benefit of his church  
1. His Greatness. The Sender is greater than the person Sent: as Paul said in a shallower inequality of Melchisedech & Abraham, being both men. Heb. 7 Without all contradiction, the less is blessed of the greater. 
Hebr. 〈◊〉.  Here the Sender is God and man: a King, the King; of pure, absolute, and independent authority: a real Prince, a royal Prince. Real in his right, in his might: Royal in his affects and effects: he purposeth, and disposeth good to his Church. Tyrant's are the Kings of slaves: liberal Princes are the Kings of men: Christ is the King of Kings: here dispatching his Legates on an embassage to the world. This his Greatness.  
2. His Goodness: he that is King doth send to his subjects, abjects; or rather to rebels, to make them subjects: with a pardon of all their treasons, ready signed and sea'ld to their accepting hands. Ephes. 4. 8. When he had led captivity captive, he gave gifts unto men. When he had led captivity captive; there's his Greatness: he gave gifts unto men; there's his Goodness. By the former he is mirificans: mitificans by the latter. Behold; he must send to us: we knew not, desired not access to him. He is the way, the truth, the life: and therefore sends out these as describers of the way, dispensers of the truth, conductors to the life. If the way had not found us, we should never have found the way. Here then is his Goodness; though a King, yet he preacheth himself, and sends Preachers. As was Solomon, his type; both a King over Israel, and a Preacher to Israel. Time was; Christ refused to be a King, denied to be a judge, but vouchsafed to be a Preacher. Without this sweet dignation to us, we should never have ascended to him, nec opibus, nec operibus, nec opera: neither by our wealth, nor by our worth, nor by our wills, nor by our works, nor by our wits, nor by our worship. Thus for the Sender. 
In a Messenger sent   
Is required Celerity, Sincerity, Constancy. That he be speedy, that he be heedy: and (as we say) that he be deedy; hold out till his Embassage be ended, and till he that sent him send after him a revocation. Celerity without discretion is like wings without eyes: discretion without celerity like eyes without wings: both without constancy are like feet & eyes without a heart.  
1. For their Speediness. Before they are sent, they should not run at all: after they are sent, they cannot run too fast. We may say of these Messengers, as it was prouerbed of the Lacedemonian●… Turpe est cuilibet fugere, Laconi etiam deliberasse. Go●… grant, all our consciences may witness with ourselves, what Paul speaks of his unretarded execution 
Gal. 1, 16.  of Christ's message. When it pleased God to send me to preach his Son among the heathen, immediately I conferred not with flesh and blood. To adjure their posting alacrity to this business, the Apostles were charged to salut no man by the way: much less should the burying our dead friends, or taking leave of our living friends, procrastinate our course. Prou. 10. 
Prou. 10, 26.  26. As vinegar to the teeth, and as smoke to the eyes, so is a sluggard to them that send him. Esay 40. 31. But 
Esay 40, 31.  they that wait upon the Lord, shall renew their strength: they shall mount up with wings as Eagles: they shall run and not be weary, they shall walk & not faint. It is so, or it should be so: our diligence should tread upon the heels of our calling for haste; and we should make use of the first handsel of time. In limine offendisse ominosum, odiosum. To stumble at the threshold, is a bad heed, and a worse sign.  
2. It is not enough to be speedfull; we must also be discreet and faithful. The messenger must do the Senders business, not his own. Celerity lays the reins on our necks: discretion is the curb of the bridle. There are that run too fast; Qui trans mare currunt. As Cyprian writes of some schismatics, that had put to sea for Rome; quasi veritas 
Lib. 1. Ep. 3. ad Co●…l.  post eos navigare non possit. This is called by Saint August. Cursus celerrimus praeter viam. The four Cherubins. Ezek. 1. 7. had pedes rectos, strait feet: and the feet of Ministers, if they be beautiful, take 
Ezek. 17.  strait steps. Sunt opera quae videntur bona, et non sunt: quia non referuntur ad illum finem, ex quo bona sunt. 
Aug. in joh. Tract. 25.  Indeed Intentio facit bonum opus; but then fides dirigit intentionem, saith the same father. It is not enough that conscience must lead us, but truth must lead our conscience. Non est rectum, quod non est a Deo directum. He that commands us agere, commands us hoc agere: non aliud, sed illud. With God, adverbs shall have better thanks than nouns. 
Both good and well, must in our actions meet.  
Wicked is not much worse than undiscreet.  Says a modern Poet. He that hath a nimble foot and a false heart, runs himself out of breath, ere he remembers his errand. Fidelity is requisite in a Messenger. 
Non 'bove mactato coelestia Numina gaudent;  
Sed, quae praestanda est, et sine teste, fide. 
Quid.    
3. It is not yet enough to go speedfully, and heedfully; except also deedfully, with a constant holding out. Though soon enough, and fast enough, it is not well enough, except far enough. Lauda navigantem, cum pervenerit ad portum. Paul must fight out his battle with victory: finish his race with winning the prize: and keep the faith, though he bear about in his body the marks of the Lord jesus. And 
2. Tim. 4, 8.  then there is laid up for him a crown of righteousness, which the Lord the righteous judge shall give him at the last day: and not to him only, but to them also that love his appearing. inveniat mittens missum iudicabundus praedicantem.  
Some begin hotly, and keep the Pulpits warm at first, barking loud against dumb dogs; thundering out, Let him that labours not, not eat: forbidding promotion without devotion. On a sudden, these sons of thunder are as mute as fishes. What's the matter? Now from their own lips, they should have no promotion. Oh Sir; they have the promotion already. You may perceive, the fish is caught by their hanging aside their nets. Perhaps in a Cathedral Church, to a refined audience, some Episcopal command may deliver him of Elephanti partum, a child of two years breeding●… one whereof is spent in the conception, another in fashioning the members; and yet a mere embryon when it is borne. Oh favour them. Rarae fumant faelicibus arae. Their beginning was golden, like that Monarches dream Image; but their conclusion is dirty, they end in clay; leaving the word, & cleaving to the world. It were good for the church, & not amiss for themselves if their gains might be decreased with their pains. But if a restraint of Pluralities, or a diminution and abatement of their demeans, should be imposed, how would they complain! Let them complain; and be answered as certain Monks in Winchester were: who complaining to King Henry the 2. that their Bishop had taken away three of their Dishes, and left them but ten: the King replied, That the Bishop should do well to take away the ten, and leave them but three. As they have crimen immane, and nomen inane, so let them have mercedem tenuem, a slender recompense. Inertes should be justly inopes: especially come valuerunt, et non volverunt praedicare. Is this all? No: but as the tree falls, so it lies. If Christ find them at last loiterers, he will set them to work for ever in torments.  
You have heard the Persons designing, and designed: the Designation follows; which gives them, 1. Their Warrant. 2. Their Qualification.  
1. Christ seals them a warrant in his word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I send you. It is not Humanum inventum, but Divinum Institutum: authorized under the Broad-seale of heaven, in the power of the second Person of that State-royall. He says not, I will pray 
Theophyl. in john 20. Math. 28, 18  to my Father to send you, but I send you. For All power is given to me in heaven, and in earth. They come not then, without their commission; as those, jer. 23. 21. I have not sent these Prophets, yet they ran: I have not spoken to them, yet they prophesied. Would 
jeremy 23, 21  you have a Minister? Seek to the Nurseries of Christian learning, the Universities: there you shall have them furnished with excellent parts and arts. Is it enough to have learning? No, the man of God must also be holy. Say, he be well learned, and well lived, may he instantly climb up into the Pulpit & preach? No; he must first have an inward commission from heaven, and an outward Ordination on earth by imposition of hands. You may see their warrant.  
2. Their Qualification is inseparable to their missure. Christ not only speaks, but works effectually in them, and gives them a Fieri faciam, how unapt and unable soever they were before. So Math. 4 Ego faciam vos piscatores hominum. You made yourselves Fishermen, I will make you Fishers of men. He 
Math 4. ●…9.  doth not in these days so enthusiastically inspire men: but sets them first to be Cisterns in the University, before they be Conduits in the Country. Before they can minister a word in time, there must 
Esay 50 4.  be a time to have it ministered to them. Ere their words be like apples of gold, with pictures of silver; 
Prou. 25. 11.  they must be refined in some Academical furnace, and by much study have this picture and impression of wisdom set on them.  
Neither were these Apostles dismissed out of 
1 Tim. 3, 〈◊〉.  Christ's College, till they were made fit to teach. Christ, that set them up as Lights, & bade them shine, made them shine; and not as Arden's speaks of some since their days, that are fumantes, magis quam 
Hom. in Fest. Sanc. Luc.  flammantes. Both our Torches, life and learning must burn brightly. It is for the Papists to build up a B●…ocke-house of Ignorance; and to set dunces over fools; for so the Jesuits call their Seculars; that they may both fall into the ditch. It was a rule with them, the very Epitome of their Canons in that point.  
Qui bene Can, Con, le, poterit bene Presbiter esse. And yet me thinks, they should be more circumspect in their choice: for they seem to magnify it beyond us, and make it a Sacrament, calling it the Sacrament of Order. O what you not why? they think the Sacraments confer grace, and let him be a devil before; the Imposition of hands shall make him holy enough.  
We have examined their Commission, let us now consider their Commixtion. As Lambs among Wolves. Alas! it goes harsh, when these two natures meet. It must be miraculous, if one of them come not short home. Yet I find it prophesied of the days of the Gospel. The Wolf and the Lamb shall feed together. Indeed when Wolves become Lambs, 
Esay 65, 25.  of which supernatural effect these Lambs are sent forth as instrumental causes; this peace may be fulfilled. But Wolves, whiles they are Wolves, will not let the Lambs live in quiet. In this mixture, there is a Prescription, a Description. What we must be that are sent; what they are amongst whom sent.  
The duty of our natures, and nature of our duties is exemplified in this word, Lambs. Not that there should be a Metamorphosis or transformation of us into that kind of beasts, literally. But as Lambs. As is sometimes a note of Quality, sometimes of equality, here it is only similitudinary. As Lambs, as Doves, etc. Neither is this enjoined likeness catholic, but partial: we must not be in every respect, as Lambs: but it must be taken in a limited and qualified sense.  
Lambs! Let us observe here, Quam ob rem, Quainre. 1. Wherefore. 2. Wherein, we must be Lambs.  
1. Wherhfore. Good reason: he that sends then forth was a Lamb. john 1. Behold the Lamb of God that taketh away the sins of the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 
john 1, 29.  Lamb, that Lamb of God, even from his own bosom: taking away the sin of the world. Other Levitical Lambs took away sin typically; this really. They were slain for the sins of the jews, this of all the world. There is tacita antithesis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ was a Lamb, (that we may take with us our Precedent) especially in three respects. Of his Innocency, Patience, Profit.  
1. For his Innocency, joh. 8. Which of you can convince 
joh. 8, 46,  me of sin? You may reprove, can you disprove? The world traduced him for a blasphemer, a Samaritan, a Sorcerer, an enemy to Caesar, a boon companion: so easy is it to avile, and revile, so hard to convince. The Church sweetly and truly commends him. Cant. 5, 10. My beloved is white and ruddy, the chiefest among ten thousand. Candidus 
Cant. 5. 10. Rupert. in locum.  sanctitate, rubicundus passione. He was white of himself; made red by the wounds of his enemies. It was not praise enough for him, that he was (as it is said of David) o'er rubicundo, of a ruddy colour: unless this red had been first grounded on white. His passion had lost the virtue of merit, had he not been innocent. But he was Agnus ille immaculatus. 1. Pet. 1. 19 A lamb, that lamb 
1. Pet. 1, 19  without blemish, without spot.  
A Sun without a mote, a rose without a canker, a clear heaven without any cloud.  
2. For his Patience. Esay 53. He was oppressed, he was afflicted, yet he opened not his mouth: he is 
Esay 53, 7.  brought as a Lamb to the slaughter; and as a sheep before the shearer is dumb, so openeth he not his mouth. First, the shearers fleece him, and then the butchers kill him, yet he opens not his mouth: to wit, against them, but for them. Father forgive them, they know not what they do. He wrote that in the dust, which many engrave in brass and marble; wrongs. Behold, the King of heaven is factus in terris, & fractus in terris: yet calls not fire from heaven to consume his enemies: but quencheth that fire with his own blood by them shed; which they in shedding it had kindled against themselves. It is probable, that some of the agents in his death, were saved by his death. O strange inversion, wrought by mercy; that Iniusti in homicidio, should be made justi per homicidium; and that the blood, which was scarce washed from their guilty hands, should now whiten their consciences. Like that impostumed Soldier; the blow that was thought to have killed him, cured him.  
3. For his Profit. He was profitable in his fleece, profitable in his flesh, profitable in his blood, in his life, in his death, and after death eternally profitable.  
1. His Flesh is meat indeed; though non dentis, sedmentis. Our fathers did eat Manna, which was the food of Angels, as it were; and yet died corporally: 
joh. 6, 19  but whosoever eat the God of Angels spiritually, shall not die eternally.  
2. His fleece good. We were cold, and naked. Is this all? Nay, and polluted too. The fleece of his imputed Righteousness, keeps us warm, clothes our nakedness, hides our uncleanness. Hence the Prophet calls him, The Lord our righteousness. Ours not inherent, but imputative. 2. Cor. 5. 21. We are made no otherwise the righteousness of God in him, than he was made sin for us: which was only by imputation. So Luther, Christiana sanctitas non est activa, sed passiva sanctitas: extra nos est justitia nostra, non in nobis.  
3. His blood excellent, and of most transcendent virtue; whether lavando, or levando: we were maculati, et mactati: speckled with corruptions, dead in sins. Not only as the Remists say, Diseased: but as Paul saith, Deceased: Ephe. 2, 1. Dead in sins and trespasses. His blood hath recovered our life, our health; and washed us as white, as the snow i●… Salmon. Thus he is in every respect profitable to us; more than we could either expetere, or expectare; deserve, or desire. Satan is against us: behold Christ is with us; and we overcome him by the blood of the 
Revel. 12, 11.  Lamb.  
Now, is Christ a Lamb? then must you be sicut agni, as Lambs. Christ is the principal and truest exemplar; a general rule without exception. Imitation doth soon come, and best become Children and Scholars. We are Children. Math. 5. 
Math. 5, 45.  love your enemies, etc. That ye may be the children of your Father which is in heaven. We are Servants to 
john 13, 13.  Christ. Io. 13. Ye call me Master, & Lord, & ye say well: for so I am. Though we cannot tread in his steps, we must walk in his path. As Virgil of Ascanius, son to Aeneas. Sequiturque patrem non passibus aequis. Now our imitation is confined (not to his miracles, but) to his morals.  
It is fit the Disciple should follow his Master. Math. 16. If any man will come after me, let him deny 
Math. 16, 24.  himself, and take up his cross, & follow me. Some follow him, as Peter, a far off. Some go cheek by jowl with him, as the Papists; confounding their own merits with his, and therein themselves. Some outrun Christ, as james and john. Luke 9 54. in a preproperous, preposterous zeal; as hot as Mount Hecla. Let us follow him close, but in meekness. Vis capere celsitudinem Dei? cape prius 
Aug.  humilitatem Dei. We must be Lambs accordingly; and that in  
1. Patience. We must take up Christ's cross, when we become his Scholars. Not only bear it, but take it up. Tollere and Far differ. An Ass bears, man takes up. There is a threefold cross: Innocent, perient, penitent. Christ bore the first: the perishing thief the second: the repentant; and we all must bear the last. The lamb, whether he be shorn or slain, is dumb to complaints.  
We bless God, that we are well freed from the Boners and butchers of these lambs: but we have still fleecers enough, too many; that love to see Learning follow Homer with a staff and a wallet. This we must expect: Christ sends us not as wolves among wolves, or Shepherds among wolves, or sheep about wolves; but as lambs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the 
Math. 10, 16.  midst of wolves; as S. Matthew hath it. If they cannot devour our flesh, they will pluck our fleeces; leave us nothing but the tag-locks, poor vicarage tithes: whiles themselves and their children are kept warm in our wool, the Parsonage. Nay, and they would clip off the tag-locks too; raven up the vicaredges, if the law would but allow them a pair of shears. Every Gentleman thinks the Priest mean; but the Priests means hath made many a Gentleman.  
Well, he had need be a lamb that lives among such wolves. But as Doctor Luther was wont to say. Mitte mundum vadere sicut vadit, nam vult vadere sicut vadit. Merry Latin, but resolute Patience. Let the world go as it doth, for it will go as it doth. Let us comfort ourselves, as our jewel did his friends in banishment. Haec non durabunt aetatem. This world will not last ever.  
He that enters this holy Calling, must be content, as Paul, to die daily. 1. Cor. 15. 31. To preach the Gospel boldly, is to pull the world about our ears; and to conjure up the furies of hell against us. But  
Frangit, et attollit vires in milite causa,  
Yet Patience is the best gamester; for it winneth, 
Propert.  when it looseth. He had need be a job, that lives among the Sabeans & Chaldeans of our times. Are you disparaged? suffer. Are you despised? suffer. Are you impoverished? suffer. This same Bulapathum is the best herb in the garden, the herb Patience. It shall amaze them, after all wrongs, to see your foreheads smooth, countenances mild, lips silent, and your habits un-moved. The Wolf in the Fable (oh that it were but a fable) when he sees the Lamb drinking at the pool, comes blundering into the water and troubles it: then quarrels with the Lamb. Quare turbasti aquam? Why hast thou troubled the water?  
Sic nocet innocuo nocuus, causamque nocendi Quaerit. So Ahab the wolf told Elias the lamb, that he troubled Israel. As it is truly reported; the Papists would have laid the Gunpowder-treason on the Puritans; if it had been effected. Hebr. 10. Ye 
Heb. 10, 36.  have need of patience; that after ye have done the will of God, ye might receive the promise. But I fear, I have incited your impatience, by standing. so long upon patience.  
2. Time and your expectation call me to the Innocency of these Lambs. It is not enough for them to suffer wrongs: but they must offer none. For he that doth injury, may well receive it. To look for good, and do bad, is against the law of Retail. Dyonisius 
Lexta●…nis. Valer. Max. lib. 4.  of Syracuse being banished, came to Theodores Court a suppliant; where not presently admitted, he turned to his Companion with these words. Perhaps I did the like, when I was in the like dignity. When thou receivest injury, remember what thou hast given.  
It is no wonder, if those lambs be stricken, that strike. He that will be an agent in wrongs, must be a patient. How strange, and unproper a speech is this; a contentious lamb, a troublesome Minister! How learned soever such men may seem, they are indeed illiterate. They are bad writers that have not learned to join: simple Grammarians, that have not their Concord's. It is observed of Lambs; that Caetera animalia armavit natura, solum agnum dimisit inermem. Other living creatures Nature hath armed; but the lamb she sent into the world naked and unarmed: giving it neither offensive nor defensive weapons. The Dog hath teeth to bite: the Horse hooves to trample: the Bear nails to tear: the Ox horns to dash: the Lion paws and jaws to devour: The Boar hath his tush: the Elephant his snout: the Hind and Hare have swift feet, to save themselves by flight. Only the Lamb hath no means, either to help itself, or to hurt others.  
Neither is this our Innocency only to be considered, in respect immediately of man, or of injuries directed to him. But these Lambs must be innocent, in regard of God, in regard of their Calling. The Priest in his breastplate must not only have urim which is Science; but Thummim which is Conscience. We have manifold weakness; we must not have manifest wickedness. Though we be not in Facto, we must be in Fieri: and not then to begin, when we should be onwards half our journey. Theodore required, that the Schoolmasters for his children should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and Christ's Apostles were not only Depurati, but Depurati. joh. 13. If I wash thee not, thou hast no part with me. Bis peccat, qui peccat exemplo. Vncleansed 
joh. 13, 8.  Ministers are like Bilha and Zilpha, Jacob's maids; that being bound themselves, brought forth children that were free. Such Churchmen are like the Pinnacles on some Battlements; that point upward to heaven, but poised downward to their Centre.  
The best schoolman  said, that Magistrates and Ministers, when they sin, do Peccare in quid essentialiter: all others but in quale accidentaliter. To smoke with the Indian, quarrel with the Frenchman, court a Lady with the Venetian, plot villainy with the Italian, be proud with the Spaniard, cog with a jew, insult with a Turk, drink down a Dutchman, and tell lies with the Devil— for a wager: are works for wolves, not for lambs. To conclude; as we have Deputation, we should have Reputation: and because called to be lambs, behave ourselves in Innocence.  
3. Our Patience and Innocency make us not complete lambs, without our Profitableness. Malum ferimus, malum non offerimus, bonum proferimus. We offer no evil, we suffer evil, we return good. It is not enough to suffer wrongs, but we must do none. It is not enough to do no wrong, but we must do good for wrong. Bonum pro malo reddere Christianum est. Every thing in a lamb is good and useful. 
Math. 5, 44.  His fell good, his fleece good, his flesh good: immo et viscera et exorementa commoda sunt. The lambs of God, the Ministers of the Gospel, must universally abound with benefits.  
1. To some this lamb gives his fleece: he clothes the naked; and keeps the sick and poor warm in his wool. He sees not a lamb of Christ stripped by poverty; but he lends him one lock, to hide his nakedness. 
Sic vos, non vobis, vellera fertis oves.   
2. He is no niggard of his flesh. Part of his meat and drink, and such refections as God hath sent him, he willingly gives. The Lamb is not covetous. If I have food and raiment, saith S. Paul, I have learned to be content. Covetousness becomes a lamb, worse than rapine a wolf. Jude makes it the mark of false teachers to feed themselves: and jeremy saith, 
jude. verse 12  the wind shall feed them; nay feed on them, & eat 
jer. 22, 22.  them up. Saith Gregor. Considerate, quid de gregibus agatur, quando lupi sunt pastors! What shall become 
Homil. 17. Messis quidem multa, etc.  of the Lambs, under the tuition of Wolves!  
3. Yea, even the blood of these lambs is profitable: which they grudge not to give for the glory of God, and benefit of the Church, when a just cause hath called for it. We know that the blood of Martyrs, was milk which nourished the Primitive Infancy of the Church, & God's tithe hath been paid in the lives of his servants. Every drop of blood so spilled hath been like a grain sown in mature ground, and brought forth a plenteous harvest of believers. Well may that lamb of God, that hath begot the Church by his blood on the Cross: & still nourisheth her with the same blood in the Sacrament: deservingly require this circumcision and tribute of blood, at the hands of his lambs. The jews sacrificed their beasts to God: we equal them in sacrificing our concupiscences and beastly lusts. But we far exceed those typicke times, when we immolate our souls & bodies to God. What confirmation of faith, where it was weak: what enkindling of zeal, where it was not; hath been thus effected, the devout acknowledgement of many, non obiter, but ex professo hath demonstrated.  
Innumerable are the benefits redounding to you by these Lambs. They are eyes to the blind, and feet to the lame; nurses to infants, and feeders of stronger Christians. They lend their eyes to those that cannot see: their feet to those that cannot go: speak comfortable things to the troubled heart; and inform others in the higher mysteries of salvation. If you truly prized, and duly praised the profits arising to you by them; you would not, as most do, more esteem a rotten sheep, than a sound Minister.  
But I forget myself; as if I were so delighted with these Lambs, that I knew not how to leave them. Especially (blame me not, if I be) loath to come among the wolves: whereupon, by the next point of my Text, and last I purpose now to handle, I am enforced to venture. Of the Wolf I must speak: but I hope it cannot be said, lupus in fabula: there are any such present to hear me.  
This is the Description of those, among whom the Lambs are sent. There is a natural antipathy of these, one against another; ever since God put enmity, an irreconcilable hatred and contrariety, between the seed of the Woman and of the Serpent. I have read, that a string made of Wolves guts, put amongst a knot of strings made of the guts of sheep, corrupts and spoils them all. A strange secret in nature: and may serve to insinuate the malice of these Lycanthropis against Lambs: that they do not only persecute them living, but even infest them dead.  
No marvel then, if the lambs care not greatly for the company of wolves. For if one scabbed sheep infect the whole flock for morality: what will one wolf do among the lambs for mortality! Therefore so far as we may, let us fly the society of wolves. With the merciful thou shalt show thyself 
Psal. 18, 25.  merciful, etc. Therefore with the Poet; fly wicked company, et te melioribus offer. But how can this be, when we are sent as Lambs in medio luporum? The lamb would not willingly be alone: yet is far better when solitary, then in wolvish society. Plutarch speaks of certain lawgivers, that would have their Priests abstain from Goats: a luxurious beast, and making men by contact obnoxious to Epilepsy. (As the jews were commanded in Leviticus, to abstain from unclean things.) Though we cannot escape the company of wolves: let us abhor 
1. Cor. 5, 10.  all participation of their vices.  
The holy word of God, who can give most congruous names to natures, often compares the wicked to brute and savage creatures. God doth not only send reasonable man, to learn wisdom of the unreasonable beast. So he schooled Israel by the Ox, Balaam by his Ass; and Solomon sends the Sluggard to the Pismire. For it is certain, that many beasts exceed man in divers natural faculties: as the dog in smelling, Hart in hearing, Ape in tasting, etc. But he matcheth degenerate man with beasts of the most notorious turpitudes.  
The proud enemies of the Church are called Lions. Psal. 58. Break out the great teeth of the young 
Psal. 58, 6. Psal. 80, 13.  Lions, O Lord. Wild Boars. Psal. 80. The Boar out of the wood doth waste it: and the wild beast of the field devours it. Bulls. Psal. 22. Many bulls have compassed 
Psal. 22, 12.  me: strong Bulls of Bashan have beset me round. And in the same Psalm; Unicorns. The Bull hath 2. horns, the Unicorn one. The roaring Bull, (I had almost said the roaring Boy) the swaggering Ruffian hath two horns; Ishmaels' tongue, and Esau's hand: with one horn wounding our bodies and estates, with the other our good names. The Unicorn, that's the Hypocrite, the fowle-brested, fair crested, factious Puritan hath but one horn: but therewith he doth no small mischief. This unicorns horn might be very good, if it were out of his head: but so long as it is there, it hurts rather.  
David, Psal. 32. compares refractory men to horses 
Psal. 32, 9  and mules; which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. The Mule, if you heed not, will take his rider in his teeth, and lay him in the manger. And the Horse, when he hath cast his load, gives him a kind farewell with his heels. Experience justifieth this truth amongst us: for many of our Parishioners are so full of jadish qualities, that the poor Minister can hardly keep his saddle.  
Sometimes we have the wicked likened to fowls There is the Peacock, the proud man, stretching out his painted and gaudy wings. The desperate Cock, the contentious, that fights without any quarrel. The house-bird, the Sparrow, the Emblem of an incontinent and hot adulterer. The Lapwing, the Hypocrite; that cries, here 'tis, here 'tis: here's holiness: when he builds his nest on the ground; is earthly minded; and runs away with the shell on his head; as if he were perfect, when he is not begun. There is the Owl, the night-bird, the jesuited Seminary; that sculkes all day in a hollow tree, in some Popish vault; and at even howtes his masses, and skreeks downfall and ruin to King, Church, and Commonwealth. There is the Bat, the Neuter; that hath both wings and teeth, and is both a bird and a beast; of any religion, of no religion. There is the Cormorant, the Corne-vorant; the Mire-drumble, the Covetous: that are ever rooting and rotting their hearts in the mire of this world. There is also the vulture, that follows armies to prey upon dead corpses: the usurer that waits on Prodigals, to devour their decaying fortunes. Some have in them the pernicious nature of all these foul fowls.  
We may say of a wicked man, as their Schooleglosse saith of their Soule-Priests. Malus Presbyter aequiparatur Coruo, in nigredine vitiorum, in raucedine vocis, in voracitate oblationum mortuorum, in foetore spiritus, in garrulitate, et in furto. Such a man is resembled to a Raven; in the blackness of his vices, in the hoarseness of his voice, in his insatiable voracity, in his stench of breath, in his tattling garrulity, and in theft.  
We find the wicked otherwhiles compared to Dogs. Psal. 22. Dogs have compassed me. And ver. 20. Deliver my soul from the sword, and my darling from 
Psal. 22, 16.  the power of the Dog. And Psal. 59 They return at Evening: they make a noise like a Dog, & go round about 
Psal. 59, 6.  the City. Saith Paul, Philip. 3. Beware of Dogs, etc. either grinning in malice, or barking with reproaches, 
Philip. 3. 2.  or biting with mischief.  
There is the great Mastiff, the usurer; that worryeth all the lambs in a Country. The Bloodhound, the malicious Murderer, that kills any man which angers him; relying on a friend in the Court for pardon. There is the nimble Beagle, the cunning Persecutor; that hath always the innocent in the wind. The proud grayhound, the gay Gallant, that outruns all moderation. The fawning Spaniel, the flattering Sycophant, that hath only learned to fetch and carry; to spring the Covey of his masters lusts, and to arride, and deride him. You have also Setters, Quicke-setters I should say, that undo the Country by making Commons several. You have your trencher-dogs, lazy Servitors, that do nothing, but eat, drink, play, and sleep. There be Tumblers too, luxurious Scortators, and their infectious harlots. Some have yard- dogs, churlish Porters, to keep the poor away from their gates. And there be bawling Curs, rural ignorants, that blaspheme all godliness under the name of Puritanisme.  
To come home, there be wolves every where in abundance. I do not mean literally those, whom the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whereof I have read in divers stories. And more authentically reported by Doctor joseph Hall, in his short epistolical discourse of his Travels, to abound in Ardenna; called by the Inhabitants Lougarous; in English, Witchwolues; witches that had put on the form of those cruel beasts. Aristotle in his second book of the nature of beasts, saith that in India is a wolf, that hath 3. rows of teeth above, hath feet like a Lion, face like a man, and the tail of a Scorpion: his voice like a man's voice, and shrill as a Trumpet: and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as these wolves are.  
But mystical wolves: ravenous in the forms of men: having a greater similitude to wolves in the disposition of their minds, than dissimilitude in the composition of their bodies. The wicked have many resemblances to wolves. Desire of brevity shall reduce them to four. Sterrillity, ferocity, voracity, subtlety.  
1. For Sterrillity. The wolf is not very fertile in producing the one kind: (if less, better.) But utterly unprofitable in any good thing redounding from him. The horse carrieth his Master, the ox is strong to draw the plough, the sheep gives us wool for warmth, and flesh for nourishment, the cows udder drops milk into our pails. The Elephant hath virtue in his tooth, the Unicorn in his horn, the Civet-cat in her sent, the Goat in his blood, the Beaver in his genitals. The dog hath his service, and the cat keeps away vermin: not the ape, but makes some sport; and the very poison of serpents is by art made medicinal. For hide, or hair, or horn, or hoof, or blood, or flesh, most beasts yield some profit; but the wolf is good for nothing.  
A fit Emblem of a wicked man; that is universally evil whiles he lives: and not often doth so much good as a hog when he dies. Only death hath bound him to the good forbearance, and restrains him from doing any further mischief. Perhaps he may give away some fragments in his Testament: but he parts with it in his will, against his will: and it is but a part, whereas judas returned all, yet went to hell. The wolf living is like Rumney Marsh. Hyeme malus, aestate molestus, nunquam bonus. 
Liberts Peramb. of Kent.  Tide and time, morning and evening, winter and summer, never good. Thus every way is this wolf infructuous.  
2. For Ferocity. The wolf is savage and cruel; and loves to lick his own lips, when they reek with the lukewarm gore of the lambs. There is no such complacency to the wicked, as the wreaking their malicious teens on the good. If they cannot reach with their claws, they vomit out fire, or at least smoke. Omnis malitia cructat fumum. 
Fulgent.  The tongue of such a wolf is often like a warre-arrow, which doubly hurts where it lights. It wounds the flesh in going in, and it rends it worse in pulling out. This is the arrow they make ready on the string, to shoot privily at the upright in heart. 
Psalm 11, 2.   
Their atrocity is not thus satisfied; but if opportunity give power, they will wound and worry the lambs first, and proclaim their guiltinesses afterwards. As Cyrill observes, the lamb of God was served by the jews. Primùm ligant; deinde causas in eum 
In joh. lib. 12. cap. 45.  quaerunt. First they bind him, and then they seek matter against him. As it is reported of a judge of the Stemery at Lydford in Devonshire; who having hanged a fellow among the Tinners in the forenoon, sat in judgement on him in the afternoon. So the wolves in Queen Mary's days, imprisoned the innocent lambs that had broken no law; and afterwards devised a law to condenn them. And having first martyred them, than held disputation whether the act were authentical. These were the sanguisugous wolves, Papists. There are still rapidi, rabidi lupi, that must have somewhat to expiate their savage fury. Avicen speaks of the wolf; that if the Fishermen leave him no offal, he will rend their nets. These Cannibals look for somewhat; if it be but for a Ne noceant. Other wolves are afraid of burning flames: but these Lycanthropis budge not an inch for all the fire in hell.  
3. For voracity. The wolf is ravenous of all beasts; especially the she- wolf, when she hath a litter: and eats the very earth when she hath no other prey, saith Isiodore. These mystical wolves rob the Ministers, & take away the portion of their meat, as Melzar did from Daniel, though against our wills; and force us to live with pulse & water-gruel. They love to have the Priest look through a Lattice; & would be loath, all his means should keep his house from Dilapidations. The main policy & piety of many, that would seem to be most religious & pure, consists in plotting and parlying how to lessen the Clergyman's estate. They grudge not the Merchant's wealth, nor envy the ditation of Lawyers, nor hinder the enriching of Physicians. These occupations provide for their bellies, their bodies, their estates. But (as if all were more precious than their souls) their whole labour is to devour the Ministers due, and to beggar him. I could tell them what Paul saith, If we have sown to you spiritual thing, is it a great thing if we shall reap your carnal things? but these 
1 Cor. 9, 11.  have no faith in the Scriptures. They are very hot for the Gospel, they love the Gospel: who but they? Not because they believe it, but because they feel it: the wealth, peace, liberty that ariseth by it.  
To cousin the Ministers of their tithes in private; or to devour them in public, and to justify it when they have done, and to have the wrested law taking their parts. (But alas! how should it be otherwise, when it is both judges and jurors own case too often!) to laugh at the poor Vicar, that is glad to feed on crusts, and to spin out 20. marks a year into a thread as long as his life; whiles the wo●…fe inns a Crop worth three hundred pound per annum: this is a prey somewhat answerable to the voracity of their throats. Let every man, of what profession soever, necessary or superfluous; be he a member or scab of the Common wealth, live: so the Priest be poor, they care not.  
Aristotle saith, that when wolves go out of their dens to prey; they first sharpen and whet their teeth with Origanum, or wild Margerom. Before these wolves speak in public, or confer in private, theyedge their tongues against the Clergy: and like the merciless Spaniards to the Indians, they will set them a great deal of work, and but a little meat. Let them preach their hearts out: for they will see their hearts out, ere they restore them aught of their own.  
Go to thou wolf: put that thou hast robbed the Minister of into the Inventory of thy goods: it shall be gravel in thy throat, hooks in the bellies of thy posterity, and engender destruction to all the rest. Aristotle saith, that the wool of that sheep which was devoured by a wolf, infecteth and annoyeth the wearer. So the goods stolen from the Minister, though never so closely, is an infectious contagion, and a devouring pestilence to thy body, to thy state, to thy conscience; and will bring all thou hast to confusion. The world says now, Alas poor Lamb: It shall say one day, Alas poor Wolf; how art thou caught in the snares of Hell! Mean time they lie in the bosom of the Church; as that disease in the breast, called the Cancer, vulgarly the wolf: devouring our very flesh, if we will not pacify and satisfy them with our substance.  
4. For Subtlety. The Fox is admired for craft: but he hath not stolen all from the wo●…fe. It is observed of wolves, that when they go to the fold for prey, they will be sure to advantage themselves of the wind. And Solinus reports of them, that they hide themselves in bushes 〈◊〉 thickets, for the more sudden and guileful preying upon Goats and sheep. These Lycanthropis in our times do more hurt by their subtlety, then by their violence. More is to be feared their pax, quam fax: malitia, quam militia. Beware of them which come to you in sheeps 
Math. 7, 15.  clothing, but inwardly are ravening wolves.  
They have outsides of Christianity, but insides of rapine. Intus, linum subtilitatis, extra lanam simplicitatis 
Greg. Mag. Tertull.  demonstrant. Saith Tertullian. Quaenam sunt istae pelles ovium, nisi Christiani nominis extrinsecus superficies?  
Hic dolus est magnus, iupus est qui creditur agnus. If you take a wolf in a lambe-skinne, hang him up, for he's the worst of the generation.  
You will ask how we should know them. A wolf is discerned from a sheep, by his howling, and by his claws; tanquam ex ungue leonem. For the howling of these wolves; you shall hear them barking at the Moon, railing, reviling, swearing, blaspheming, abusing, slandering: for this is a wolvish language. For their claws. Mat. 7, 16. By their fruits 
Math. 17. 15. Anselm.  you shall know them. Etsi non ex omnibus fructibus, tamen ex aliquibus cognoscetis eos.  
Their wolvish nature will burst forth to their own shame, & the abhorring of all men. Thus saith Melancthon. Ex malo dogmate, et ma●…is moribus dignoscentur. You see the nature of these wolves. O that they would consider it, that have power to menage them: that they would protect the lambs; and as we have detected their enemies, so punish them. Muzzle the wolves, that they may not devour the flocks: give them their chain and their clog; bind them to the good behaviour toward the Minister; and restrain their violences. Wolves fly him that is anointed with the oil of Lions. If Magistrates would use that sword, which the Lion, the King hath put into their hands, to God's glory, the wolves would be in more fear and quiet.  
Let him that hath Episcopal jurisdiction consider what S. Bernard writes to Eugenius: that it is his office, Magis domare lupos, quam dominari ovibus. And as they say, the Subject of the Canon law is, 
De Consider. lib. 2.  Homo dirigibilis in Deum, et in bonum common: so that Court, which is called Forum spirituale, should specially consider the public tranquillity of these Lambs, & to enervate the furious strength of wolves.  
Let them that are deputed supervisors of Parishes, Churchwardens; remember that nothing in the world is more spiritual, tender, and delicate, than the conscience of a man: and nothing binds the conscience more strongly than an oath. Come ye not therefore with Omne benè, when there are so many wolves among you. If you favour the wolves, you give shrewd suspicion, that you are wolves yourselves. Is there nothing for you to present? God's house, God's day is neglected: the Temples unrepaired, and unrepaired too: neither adorned, nor frequented. Adultery breaks forth into smoke, fame, infamy. Drunkenness cannot find the way to the Church, so readily as to the Alehouse: and when it comes to the Temple, takes a nap just the length of the Sermon. And yet Omnia benè still. Let me say; Security and Partiality are often the Churchwardens: connivence, and wilful Ignorance the Sidemen. You will say, I take for the profit of the Commissary. I answer in the face and fear of God; I speak not to benefit his Office, but to discharge my own office.  
When all is done, and yet all undone still, the lambs must be patient, though in medio luporum. God will not suffer our labours to pass unrewarded. Emittuntur, non amittuntur agni. When we have finished our course, there is laid up for us a crown of righteousness, which the Lord, the righteous judge shall give us at 
2 Tim. 4, 8.  the last day. Aristotle in his Ethics affirms virtue to be only Bonum laudabile, making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the adjunct thereof: but his Felicity to be Bonum honorabile; and gives for the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making it the most honourable thing in the world. But God's reward to his servants surmounts all Ethicke or Ethnic happiness: bestowing a Kingdom upon his Lambs on the right hand; whiles the wolves and Goats on the left be sent away to eternal malediction. Now the Lamb of God make us Lambs, and give us the reward of Lambs, his everlasting comforts.  
Amen.  
FINIS.   

THE Spiritual Navigator BOND For the Holy Land.  
Preached at St. Giles without Cripplegate, on Trinity Sunday last, 1615.  
By THOMAS adam's.  
Revel. 15. 2. 3.  
I saw as it were a Sea of Glass, mingled with fire; and they, that had gotten the victory over the Beast, and over his Image, and over his Mark, and over the number of his name, stand on the Sea of glass, having the haps of God.  
And they sing the Song of Moses the servant of God, and the song of the Lamb, saying; Great and marvelous are thy works, Lord God Almighty, just and true are thy ways, thou King of Saints.  
LONDON, Printed by William jaggard, 1615.   

TO THE TRVLY-Religious M. Crashaw, M. Milward, M. Davies, M. Heling, with other worthy Citizens, my very good Friends.  
GEntlemen, Because you have just occasion in your callings to deal often with Merchandise, I have been bold to call you a little from your Temporal, to a Spiritual Traffic: and have sent you a Christian Navigatour, bound for the Holy Land; who without question will give you some relations of his Travels, worthy two hours perusing. You shall find a whole Sea sailed through in a short time; and that a large Sea, not a foot less than the World. You will say, the description lies in a little volume: Why, you have seen the whole world narrowed up into a small Map. They that have been said, after many years, at last to compass it, have not described all coasts and corners of it. Even their silence hath given succeeding generations hope to find out new Lands; and you know, they have found them. You cannot expect more of two hours discovery, then of seven years. I leave many things to be descried by others: yet dare promise this, that I have given you some necessary directions for your happiest voyage. Over this glassy Sea you must sail, you are now sailing. Truth be your Card, & the Holy Ghost your Pilot. Your Course being well directed, you cannot possibly make a happier journey. The Haven is before your eyes, where your Saviour sits with the hand of mercy wafting you to him. You cannot be seasick, but he will comfort, and restore you. If the Tempest comes, call on him with Peter, Lord save us; and he will rebuke the winds and the Seas; they shall not hurt you. Storm and tempest, winds and waters obey his voice. What Rocks, Gulfs, Swallows, and the danger (worse than that is called the Terror of the Exchange, the Pirate; one plague which the Devil hath added to the Sea, more than Nature gave it) of that great Leviathan, Satan; and other perils that may endanger you, are marked out. Decline them so well as you may; and consider what Providence guides your course: this Sea is Before God's Throne. Keep you the Cape of good Hope in your eye: and what ever becomes of this weak Vessel, your Body; make sure to save the Passenger, your Soul, in the day of the Lord jesus. What is here directed you, shall be faithfully prayed for, by him  
That unfeignedly desires your Salvation, Tho: adam's.   

THE Spiritual Navigator BOND For the Holy Land.  Revel. Chap. 4. ver. 6. Before the Throne there was a Sea of Glass like unto Crystal. 
I Have chosen a member of the Epistle appointed by our Church to be read in the celebration of this Feast to the most Sacred Trinity. There is One sitting on the Throne, which is God the Father: on his right hand the Lamb which was slain, only worthy to unseal the Book, which is God the Son: and seven Lamps of fire burning before the Throne, the sevenfold Spirit, which is God the Holy Ghost. unus potentialiter, trinus personaliter. Which blessed Trinity in Unity, and Unity in Trinity inspire me to speak, and you to hear. Amen. Before the Throne etc.  
The Revelation is a book of great depth; containing tot Sa●…menta, quot verba; as many wonders 
jeron. Ep. Paulin.  as words, mysteries as sentences. There are other books of the Gospel; but Bullinger calls this Librum evangelicissimum, the most Gospel-like 
In. Ipoc. con. 61  book, a book of most happy consolation: delivering those eventuall comforts, which shall successively and successfully, accompany the Church unto the end of the world. It presents, as in a perspective glass, the lamb of God guarding, and regarding his Saints: & giving them triumphant victory over all his and their enemies. The writings of S. john, as I have read it observed, are of three sorts. He teacheth in his Gospel especially Faith; in his Epistles love; hope in his Revelation.  
This last (as of great consolation, so) is of great difficulty. There is Manna in the Ark, but who shall open it to us? Within the Sanctum Sanctorum there is the mercy-seat; but who shall draw the Curtain for us, pull away the veil? Our Saviour lies here; (not dead, but living) but who shall roll away the stone for us; open a passage to our understanding? The impediment is not in Obiecto percipiendo, but in Organo percipiendi; not in the object to be seen, but in our organ or instrument of seeing it: not in the Sun, but in the dim thickness of our sight. God must say unto us, as the man of God spoke to Eli in the name of jehovah. 1. Sam. 2. Revelando revelavi etc. I have plainly appeared unto the house of thy father.  
For my own part, I purpofe not to plunge to the depth with the Elephant; but to wade with the lamb in the shallows: not to be over-ventrous in the Apocalypse, as if I could reveal the Revelation: but briefly to report what expositions others have given of this branch: and then gather some fruit from it, for our own instruction and comfort. Being bold to say with S. Agustine, whosoever hears me, ubi pariter certus est, pergat mecum; ubi pariter 
Lib. 1. de Trin. cap. 3.  hasitat, quarat mecum; ubi errorem suum cognoscit, redeat ad me: ubi meum, revocet me. If he be certain with me, let him go on with me: if he doubt with me, let him seek with me: if he find out his own error, let him come unto me: if mine, let him recall me.  
With purpose of avoiding prolixity, I have limited myself to this member of the 6. ver. And before the Throne there was a sea of glass like unto Crystal. I find hereof seven several expositions. I will lightly touch them, and present them only to your view; then build upon the soundest.  
1. Some expound this glassy and Chrystal-like Sea, of Contemplative men: so Emanuel Sa. But I find this foundation so weak, that I dare not set any frame of discourse on it.  
2. Some conceive it to be an abundant understanding of the Truth; a happy and excellent knowledge, given to the Saints; and that in a wonderful plenitude: so Ambrose. Per mare historica, per vitrum moralis, per Chrystallinum spiritualis intelligentia. By Sea is intended an historical knowledge; by glass a moral; a spiritual and supernatural by Crystal.  
3. Some understand by this glassy Sealike Crystal, the Fullness of all those gifts & graces, which the Church derives from Christ. In him dwells all fullness: yea so abundant is his oil of gladness, that it runs (as it were) over the verges of his human nature, unto the skirts of his clothing; plentifully blessing his whole Church. Thus it is conceived by Brightman. As if this mare vitreum were an anti-type to that mare fusum: spoken of 1. Kings 7. 
1 King. 7, 23.  this glassy sea, to that molten sea. Among other admirable works of that heaven-inspired King. ver. 23. He made a molten sea, ten cubits from the one brim to the other: it was round all about, and his height was five cubits: and a line of thirty cubits did compass it round about, etc. It contained two 
ver 26.  thousand Baths. The end why it was made, and use for which it served, you shall find, 2. Chron. 
2. Chro. 1, 6.  4. The sea was for the Priests to wash in. Now this might well seem to prefigure some great plenitude. For otherwise, for Aaron and his sons to wash in, Exiguus aliquis urceolus vel guttulus suffecisset: some cruet, basin, or laver might sufficiently have served.  
4. Some intent this glassy sea, like to Crystal, to signify Coelum Chrystallinum, the Crystalline heaven: which they affirm to be next under that heaven of heavens, where the eternal God keeps his Court, and sits in his Throne. And somewhat to hearten the probability of this opinion; it is said here, this Sea is before the Throne.  
5. Some expositions give this sea for the Gospel. And their opinion is probably deduced from the two attributes, Glassy and Crystalline.  
1. The first expresseth perlucidam materiem, a bright and clear matter. Which sets a difference betwixt that legal, and this evangelical Sea. That was ex aere constatum, which is densa et opaca materies: of molten brass, which was a thick, duskish, and shaddowy matter; not penetrable to the sight. This is mare uttreum, a Sea of glass; more clear, perspicable, and transparent. That was a Sea of Brass, this of Glass. In which disparity this latter far transcends the former. So that if David said, Psal. 84. How amiable are thy Tabernacles, oh Lord of Hosts! My soul longeth, yea even fainteth for the 
Psalm 84, 1.  Courts of the Lord: speaking but of that Legal Sanctuary; 
Heb. 9, 1.  which was adorned with those Levitical Ordinances, and Typical Sacrifices: How much more cause have we to rejoice with Peter & those two brethren, Matthew 17. to see jesus Christ transfigured in the Gospel: his face shining as the Sun, 
Matthew 17, 1  and his raiment white as the light? Being not come to the Mount of terror, full of blackness, and darkness, 
Heb. 1●…, 18.  and tempest; whereat even Moses himself did exceedingly fear and quake. But unto Mount Zion, unto the City of the living God, the heavenly jerusalem, and to an innumerable company of Angels. 
ver. 22.  To the general assembly and Church of the first borne, which are written in heaven, etc. The greater glory gives ●…s the greater joy. For, saith Saint Paul 
2 Cor. 3, 9  sweetly, If the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. They saw (Christum velatum, we revelatum) Christ shadowed in the law, we see him manifested in the Gospel. Great, without controversy, is the 
1 Tim. 3, 16  mystery of godliness: God manifested in the flesh, justified in the Spirit, etc. They saw per fenestram, we sine medio: they darkly through the windows, we without interposition of any cloud. Great then is the difference between that figurative molten sea of brass, and this bright glassy sea of the Gospel.  
This Glass lively represents to us ourselves, and our Saviour. Ourselves wicked and wretched, damnatos priusquàm natos, condemned before we were borne: sinful, sorrowful: cast down by our own fault, but never restore-able by our own strength: without grace, without Christ, without hope, without God in the world. Our Saviour descending from 
Eph. 2, 12.  heaven to suffer for us; ascending to heaven to provide for us: discharging us from hell by his sufferings, and interessing us to heaven by his righteousness. Oh look in this blessed Glass, and Behold the Lamb of God taking away the sin of the 
joh. 1, 29.  world. Look in it again, and behold all the spots and blemishes in your own consciences: as you would discover to your eye any blot on your face, by beholding it reflected in a material glass. See, contemplate, admire, meditate your own misery, and your saviours mercy, in this Glass presented.  
2. Crystalline is the other attribute: which is not idem significans, but plenioris, nec non planioris virtutis: not signifying the same thing, but of a fuller and plainer virtue, or demonstration. Chrystallum est quasi expers colour is, accedens proxime ad puritatem aëris. Crystal is described to be (as it were void of colour, as coming next to the simple purity of the air. Now as the other attribute takes from the Gospel all obscurity: so this takes from it all impurity. There is no human inventions, carnal traditions, or will-worship mixed with this Sea: it is pure as Crystal. Abundant plagues shall be added to him, that shall add to this Book: and 
reve. 22, 18.  his part shall be taken away out of the book of life, that shall sacrilegiously take aught from it.  
Let me say: God beholds us through this Crystal, jesus Christ; and sees nothing in us lean, lame, polluted, or ill-favoured. What ever our own proper, and personal inclinations and inquinations have been, this tralucent Crystal, the merits and righteousness of our Saviour presents us pure in the eyes of God. Through this Crystal Christ himself beholds his Church; and then saith: Thou art all fair, my Love, there is no spot in thee. 
Cant. 4, 7.   
6. There is a sixth opinion. Some by this glassy and Chrystall-sea, conceived to be meant Baptism. Prefigured by that Red sea. Exod. 14. To which red sea Paul alludes in the point of Baptism. 1. Cor. 10. I would not have you ignorant, how that all our fathers 
1 Cor. 10, 1, 2.  were under the Cloud, and all passed through the Sea. And were all baptized unto Moses in the Cloud, and in the Sea. Of this mind are Augustine. Tractat. 11. in joh. Rupertus. Euthymius.  
The accordance of the Type and Anti-type stands thus. As none of the children of Israel entered the terrestrial Canaan, but by passing the red Sea: so ordinarily, no Christian enters the celestial Canaan, but through this glassy Sea. The Laver of regeneration is that Sea, wherein we must all wash. Verily, verily, I say unto thee: (He said so, that could tell; and he doubles his asseveration) except a man be borne of water and of the spirit, he cannot enter into the 
john 3, 5.  kingdom of God. Ordinarily, no man comes to heaven dry-shod: he must wade through this ford. The Minister must irrigare. 1 Cor. 3. john Baptist must power on water: and Christ must christian us with the Holy Ghost and with fire. There must be a 
Matthew 3, 11  washed body, a cleansed conscience. This is that the Apostle calls pure water. Heb. 10. Let us draw near with a true heart, in full assurance of faith, having 
Heb. 10, 22.  our hearts sprinkled from an evil conscience, and our bodies washed with Pure water. So let us draw near: without this no daring to approach the Throne of grace. Through this Sea we must all sail, the Holy Ghost being our Pilot, the word of God our Compass; or how should we think to land at the haven of heaven!  
7. Lastly others affirm, that by this glassy Sea is meant the World. So Bullinger, etc. This being the most general and most probable opinion, on it I purpose to build my subsequent discourse. A special reason to induce me, (as I think, the best light to understand the Scripture is taken from the Scripture: and as God best understands his own meaning, so he expounds it to us by conferring places difficult with semblable of more facility) I derive from Revel. 15. verse 2. I saw as it were a Sea of glass mingled with fire, and they that had gotten the victory 
Revel. 15, 2.  over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the haps of God. Where the Saints having passed the dangers of the glassy sea, all the perils and terrors of this brittle and slippery World: and now setting their triumphant feet on the shores of happiness; they sing a victorious song. Great and marvelous are thy works, Lord God Almighty, just & true are thy ways, thou King of Saints. Praising God with haps and voices for their safe waftage over the sea of this World.  
Now for further confirmation of this opinion, in the 3. verse, the exultation which they sing, is called the song of Moses the servant of God. So that it seems directly to answer in a sweet allusion, to the delivery of Israel from the Egyptians. At what 
Exodus 14.  time the divided waters of the red sea gave them way; standing up as a wall on their right hand, and a wall on their left; and that so long, till the little ones, and the women with child might pass over dry-shod. But at last returning to their old course, swallowed up their pursuers. Immediately hereon, Exodus 15. Moses and all Israel turning back to behold the Egyptians drowned in the sea, or floating on the waves, whiles themselves stood secure on dry land; they sung a song to the LORD. The Children of Israel having passed the red sea, sing a song to the LORD: the children of GOD having past the glassy sea sing a song also; and this latter song is called by the name of that first, even the song of Moses.  
So that the Analogy stands thus. 1. The red sea was a type of this glassy sea, the World. 2. The old Israelites of the new and true Israelites, the Faithful. 3. The Egyptians of all wicked persecutors and enemies of God's Church. 4. Canaan the Land of promise, of Heaven the Land of purchase, which Christ bought for us at so great a price. Our Adversaries like theirs, our dangers like theirs, our waftage like theirs: but the Country we sail to, far transcends that earthly Canaan. That did but flow with milk and honey for a time: this with infinite joy, and illimited glory for ever. Against this construction it is objected.  
1. This Sea is before the Throne: how can the World be so said? Answ. Properly: to show that all things in the World are not subject to fortune, but governed by Him that sits on the Throne.  
2. The world is rather thick and muddy: how can it be called Crystal? Answ. Fitly: not in regard of the own nature; for so it is polluted: but respectu Intuentis, in regard of God that beholds it: who sees all things done in it so clearly, as in Crystal.  
The Allegory than gives the World 1. for a Sea. 2. for a Sea of glass. 3. Like to Crystal. 4. lastly, it is before the Throne. Two of the circumstances concern the world in thesi, two in hypothesi. It is described taliter and totaliter: simply, and in reference. Simply, what it is in itself. In reference, what it is in respect of God. The world is In regard of itself a Sea. A Sea, for Tempestuousness. Sea of Glass. A Sea of Glass, for brittleness. In regard of God Like Crystal: for God's eye to see all things in it.  Before the Throne: subject to God's governance.   

A Sea.  
The World is not a material, but a Mystical Sea. Time was, that the whole world was a Sea. Gen. 7. The waters prevailed exceedingly upon the earth, and 
Gen 7. 19, 20.  all the high hills, that were under the whole Heaven, were covered. Fifteen Cubits upward did the waters prevail, and the Mountains were covered. As a Poet according with the Scripture:  
Omnia Pontus erant, deerant quoque littora Ponto. All was a Sea, and that sea had no shores. The Deluge of sin is no less now, then was than the deluge of Waters. The flood of wickedness brought that flood of vengeance. If their souls had not been first drowned, their bodies had not been overwhelmed. The same overflowing of iniquity shall at last drown the world in fire.  
The World may be very fitly compared to the Sea in many concurrences.  
1. The Sea is an unquiet Element, a fuming & foaming beast, which none but the Maker's hand can bridle. Math. 8. What manner of man is this, that even 
Math. 8, 27.  the Winds and the Sea obey him? The world is in full measure as unruly. It is the Lord that stilleth the noise of the Seas, the roaring of their waves, and the tumult 
Psal. 65: 7.  of the people. Where the Psalmist matcheth roaring waves, and roaring men: the raging of the Sea with the madness of the world. And yet God is able to still them both. The Prophet calls the Sea a raging creature, and therein yokes it with the wicked. The wicked are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt. 
Esay 57, 20.   

unà Eurusque Notusque ruunt, creberque procellis 
●…ncid. 1.   
Affricus, et vastos tollunt ad littora fluctus.  Yet the Lord gathereth the waters of the sea together as an heap: and layeth up the depth in storehouses. Hear God himself speak to this boisterous Element. 
Psalm 33, 7.  job. 38. Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed: Let me say truly of God, what Pliny of Nature, in this Element. Hîc ipsa se Natura vincit numerosis modis. God, who is marvelous in all his ways, wonderful in all his works; is in the Sea most wonderfully wonderful. It is called Aequor, quasi minimè aequum: so (I think) the World mundus, quasi minimè mundus. Sometime Fretum à fremitu; of a boisterous and troublesome nature. The World is full of molesting vexations, no less than the Sea.  
1. Sometimes it swells with Pride, as the Sea with waves; which David saith, mount up to heaven. Behold that Babylonian Lucifer, saying, I will exalt 
Psalm 107.  my throne above the stars of God. I will ascend above 
Esa. 14, 13, 14  the heights of the Clouds: I will be like the most High. Pride is haughty, and walks with a stretched out neck, 
Esay 3, 16.  and with an elevated head: as if at every step it could knock out a star in heaven. Especially the proud man, like the Sea, swells if the Moon inclines, if his Mistress grace him.  
2. Vainglory is the wind, that raiseth up the billows of this Sea. The off spring of the revived 
Genesis 11.  world are erecting a turret, whose battlements were meant to threaten heaven. Did they it in an holy ambition of such neighbourhood? No: they loved not heaven so well. Did they it for security upon earth? Neither: for Feriunt summos fulgura montes; the nearer to heaven, the more subject to thunder, lightning, and those higher inflammations of heaven. Whereas Procul a love, procul a fulmine, was the old saying: Far from jupiter, far from his thunder. Their purpose was only glory in this world. And as the Psalmist saith, that the wind raiseth the billows of the sea. He commandeth & raiseth the stormy wind: which lifteth up the waves thereof. So Ambition was 
Psal. 107, 25.  the wind, that reared those waves and walls of pride.  
3. The World like the sea, is blue with envy, livid with malice. It is the nature of worldlings to over-vex themselves at the successful fortunes of others. God must do nothing for another man, but his evil eye thinks himself wronged. He repines at that shower, which falls not on his own ground. The pretions' balms distilled from heaven on neighbours break the malicious man's head. He hath in him no honesty, but especially wants an honest eye. He wounds himself to see others healed. Neither are the blows, he gives his own soul, transient flashes, or lashes that leave no impression behind them: but marks that he carries with him to his grave: a lean, macilent, affamished body; a soul self beaten black and blue.  
4. Sometimes it boils with wrath: and herein the world and the sea are very semblable. A mad & impatient element it is; how unfit to figure man! Ye●… such is his indignation; if in the rage and fury of the sea there be not more mercy.  
There is a time when the sea ceaseth from her raging: but the turbulent perturbations of this passion in the world continue without remission or interruption. The angry man is compared to a Ship sent into the sea quae Daemonem habet gubernator●…m; which hath the Devil for the Pilot. Ira mortalium debet esse mortalis. The anger of mortal man should 
Lactant.  be mortal, like himself. But we say of many, as Va●…er. Max. of Sylla: It is a question, whether they or their anger die first: or whether death prevents them both together. If you look into this troubled Sea of anger, and desire to see the Image of a man: behold, you find fiery eyes, a faltering tongue, gnashing teeth, a heart boiling in brine, and drying up the moisture of the flesh; till there be scarce any part lest of his right composition. The tumultuous rage of the world so reeks with these passions, that the company of those men is as ominous and full of evil bodings, as the foaming Sea.  
5. The Sea is not more deep than the World. A bottomless subtlety is in men's hearts, and an honest man wants a plummet to sound it. Policy and Piety have parted company; and it is to be feared, they will hardly ever meet again. He is counted a shallow fellow, that is, as the Scripture commends jacob, a plain man, dwelling in tents. New devices, tricks, plots, and stratagoms are only in 
Genesis 25, 27  request. Do you not know the reason hereof? The world is a Sea; and in this Sea is plain-dealing drowned.  
6. There is foaming luxury in this Sea: a corrupt and stinking froth, which the world casts up. The steam of lust in this mare mortuum fumes perpetually; poisons the air we breath; and like a thick fog, riseth up to heaven, as if it would exhale vengeance from above the clouds. This spumy foam is on the surface of the world, and runs like a white leprosy over the body of it. Commend the world, ye affecters and affected of it: there is a foam that spoils the beauty. Praise it no further than Naaman was, 2. King. 5. He was Captain of the host of the King of Syria, a great man with his 
2 King. 5, 1.  master, and honourable, because the Lord by him had given deliverance to Syria: He was also a mighty man in valour, but he was a Leper. There is a blur in the end of the Encomium: a blank in the Catastrophe: a prickle under the rose. But he was a leper. This veruntamen mars all. The world you say, is spaciosus, speciosus; beautiful, bountiful; rich, delightful: But it is leprous. There is a Sed to it: a filthy some that defiles it.  
7. The world, as the Sea, is a swallowing Gulf. It devours more than the Sea of Rome: yea, and will devour that to at last. It swallows those that swallow it: and will triumph one day with insultation over the hugest Cormorants, whose gorges have been long ingurgitated with the world; In visceribus meis sunt: They are all in my bowels. The Gentleman hath swallowed many a poor man: the Merchant swallows the Gentleman: & at last this Sea swallows the Merchant. There are four great devourers in the world, Luxury, Pride, Gluttony, Covetousness. The Prophet I●…l speaks of four horrible destroyers. That which the Palmer worm 
joel. 1, 1.  hath left, hath the Locust eaten: that which the Locust hath left, hath the canker-worm eaten: and that which the canker-worm hath left, hath the Caterpillar eaten. The Palmer is Luxury: the Locust Pride: the Canker Gluttony: and you all know that the Caterpillar is Covetousness. Luxury, like the Palmer, swallows much in the world: that which luxury leaves unspent, Pride the locust devours: the scraps of Pride, the Canker Gluttony eats, and the fragments of all the former, the Caterpillar Covetousness soon dispatcheth. These be the world's four wide-throated Swallowers.  
These circumstances have demonstrated (the first instance of this comparison) the tumultuous turbulence of the world. There be many other resemblances of it to the Sea.  
2. Mare amarum. The Sea is bitter, and therefore called the sea. A quo dominatio, denominatio. The waters thereof are also salt and brinish. All demonstrates the world to have an unsavoury relish. So it hath truly; whether we respect the works or the pleasures of it.  
The works of this sea are the waters of Marah. Exod. 15. If we be true Israelites, when we come to the waters of this Marah, we cannot drink of the waters 
Exod. 15, 23.  of Marah; for they are bitter. The works of the world have an unsavoury relish. Would you know what they are? Ask S. john. All that is in the world, 
1 john 2, 16.  the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. Haec tria pro trino Numine mundus habet. Ask S. Paul. Adultery, fornication, uncleanness, lasciviousness, Idolatry, 
Gal. 5, 19  witch craft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revel: These opera tenebrarum are bitter works: branches springing from that root, which beareth gall and wormwood. Deut. 29. Sour and 
Deut 29, 18.  wild grapes which the soul of God abhorreth. As the good Simon told the bad Simon. Act. 8. Thou art 
Acts 8, 23.  in the gall of bitterness, and bond of iniquity.  
Nay even the delights of the world are bitter, sour, and unsavoury. For if medio de font lepôrum, there hap not surgere amari aliquid; yet knowest thou not, it will be bitterness in the end? Rejoice, oh young man, 
Eccle. 11, 9  in thy youth, & let thy heart cheer thee, etc. But know thou, that for all these things, God will bring thee into judgement. It may be honey in the Palate, it is gall in the bowels. job. 20. Though wickedness be sweet in his 
job. ●…0, 12.  mouth, though he hide it under his tongue: Though he spare it, and forsake it not, but keep it still within his mouth. Yet his meat in his bowels is turned, it is the gall of Asps within him. He that swims in a full sea of riches, and is borne up with whole floods of delights, is but like a Sumpter-horse, that hath carried the Trunks all day, and at night his treasure is taken from him, and himself turned into a foul stable; perhaps with a galled back. The rich worldling is but a hired Porter, that carries a great load of wealth on his weary back all his day, till he groan under it: at night, when the Sun of his life sets, it is taken from him; and he is turned into a foul stable, a squalid grave: perchance with a galled shoulder, a raw and macerated conscience.  
Say, the delights of this world were tolerably sweet; yet even this makes them bitter, that the sweetest joys of eternity are lost by overloving them. There was a Roman, that in his will bequeathed a Legacy of a hundred Crowns to the greatest fool. The Executors enquiring in the City for such a one, were directed to a Nobleman, that having left his own fair revenues, Manors & manners, became a Hogheard. All men consented, that he was the greatest fool. If such a Legacy were now given, the Heirs need not trouble themselves in scrutiny: there be fools enough to be found every where: even so many, as there be worldlings: that refusing the honours of heaven, and the riches of glory, turn Hog-keepers, nay rather Hogs; rooting in the earth, and eating husks.  
But how bitter, saltish, and unsavoury soever the Sea is, yet the Fishes that swim in it, exceedingly like it. The World is not so distasteful to the heavenly palate, as it is sweet to the wicked. Who have learned, though with that woe and curse. Esa. 5. To call good evil, and evil good; bitter sweet, and 
Esay 5, 20.  sweet bitter. They strip themselves to adorn it, as the Israelites did for the Golden Calf; and so adorned, adore it with devoted hearts. It is their Baal, their Idol, their God. Alas! it is no God; more like, they will find it a Devil. M. Fox in his martyrology hath a story of the men of Cockeram in 
Page 1404.  Lancashire. By a threatening command from Bon●…r, they were charged to set up a Rood in their church: accordingly they compounded with a Carver to make it. Being made, and erected, it seems it was not so beautiful as they desired it; but with the harsh visage thereof scared their children. (And what should a R●…od serve for, but to please children and fools?) Hereupon they refused to pay the Carver. The Carver complains to the justice. The justice well examining and understanding the matter, answers the Townsmen. Go to, pay the workman; pay him: and get you home, and mark your Rood better. If it be not well-favoured enough to make a God of; it is but clapping a pair of horns on't, and it will serve to make an excellent Devil. So add but your superstitious dotage, covetous oppressions, and racking extortions to the World, whereby you gore poor men's sides, and let out their heart-blouds: and though it be no God to comfort, you shall find it Devil enough to confound. The world than is extremely bitter in digestion, what ever it be at the first relish.  
Well yet, as salt and bitter as this Ocean the world is, there is some good wrought out of this ill. That supreme and infinite goodness deswades his Children from affecting it, by their experienced tartness of it. So the Nurse embitters the dug, when she would wean the Infant. How easily had Solomon been drowned in this Sea, had he not perceived the distastefulness? when his understanding & sense concludes, All is vexations his affections must needs begin to abhor it. God's lets his look into the world, as some go to Sea, to be seasick: that finding by experience, what they would not credit by relation, they may loathe this troublesome world, and long to be in the Land of Promise. He that once thoroughly feels the turbulency of the Sea, will love the ●…ry land, the better whiles he lives. Our better spiritual health is not seldom wrought, by being first seasick, disquieted with the world's vexations. Salt water hath sometimes done as much good as sweet: hard things, as soft: as stones, as well as cotton, are good casting for a hawk. The crudities of sin in David's soul were vomited up by a draft of this bitter water. That profuse Son would have been a longer stranger to his Father's house; if the 
Luke 15.  World had not put him to a Hogs diet. Peter no sooner sees the billow, but he ejaculates to Christ, a short but substantial prayer, Lord, save me.  
For this cause is the world made to us so full of afflictions. Christ promiseth to give a reward, but not to take away persecutions. Blessed are they, which are persecuted for righteousness sake: for theirs is the 
Math. 5, 10.  Kingdom of heaven. He doth not subtract all suffering, but adds a recompense, God doth so mingle, and compound, and make them both of one indifferency and relish: that we can scarce distinguish which is the meat, and which the sauce; both together nourishing 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 laboured to purge itself of that which annoys it: giving only contentful solace and nutriment to those that naturally live in it. So does the world; contending to spew out those that are dead to it. 1. Cor. 4. We are made as the filth of the world, & the offscouring of all things unto this day. No marvel if she pukes 
1 Cor. 4, 13.  when we lie on her stomach. A body enured to poisons, grows sick & queasy at the receipt of wholesome nourishment. joh. 15. If ye were of the world, the world would love his own. But because you are not 
john 15, 19  of the world, but I have 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 
Math. 10, 22.  of all men for my name sake.  
The godly are indeed the very health of the world. The Family thrives the better, that joseph but serves in. The City is forborn so long as Lot is in it. The whole world stands for the Elects sake. And if their number were accomplished, it should be delivered to the fire. Yet: oh strange! Eliah is said to trouble Israel: and the Apostles are thrust out of Cities for turbulent fellows. But saith Ambros. Turbatur illa navis, in qua Iudas fuit. The Ship was troubled wherein judas was. Christ was in a Ship with the other Apostles, without judas: behold the winds are still, the sea is calm, the Ship safe. Christ was in a Ship with judas amongst the rest, and Turbatur illa navis: the wind blusters, the waves roar, and a tempest endangers the vessel to ruin.  
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 judgements; but is also a happy prevention of sin. He keeps God from being angry: he calms him, when he is angry. A godly man is like David's Harp; he chaseth away the evil spirit from the company: and he doth (as it were) conjure the Devil. For in his presence, (as if he could work miracles) Impudence grows ashamed, ribaldry appears chaste, drunkenness is sober, blasphemers have their lips sealed up, and the mouth of all wickedness is stopped. 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 pharisees did cast the Convert that was born blind, out of their Synagogue. joh. 9 So the Antiochians did cast Paul and Barnabas 
john 9, 34. Acts 13, 50  out of their coasts. Act. 12. Like Confectioners, that throw away the juice of the Oranges, and preserve only the rinds: or as certain Chemists, that cast all good extractions to the ground, and only make much of the poison. But if you will not be picked up of the world, you must adhere close to it, and with alimental congruence please his stomach. Will you go to the Court? you must be proud, or you shall be despised. Will 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 blind dotage, and join in their vicious customs, or you shall be rejected. If you live in the world, and not as the world, this Sea will spew you up, as too holy for their company. But let'hem. For God forbid that I should glory, save in the Cross of 
Galath. 6, 14.  our Lord jesus Christ, by whom the world is crucified unto me, and I unto the world.  
4. The Sea is no place to continue in. No man sails there to sail there: but as he propounds to his purpose a voyage, so to his hopes a return. You hold him a prisoner, that is shut up in close walls; the door of egress barred against him. He is no less a Prisoner, (though his jail be as large as the Sea) that must not set his foot on dry ground. The banks and shores be his prison walls: & although he hath room enough for his body, he is narrowed up in his desires. He finds bondage in liberty: the one half of the earth is but his prison; and he would change his walk for some little Island.  
The world in like sort, is no place to dwell in for ever. Self-flattering fools, that so esteem it. Psal. 49. Their inward thought is, that their houses 
Psal. 49, 11.  shall continue for ever, and their dwelling places to all generations: therefore they call their lands after their own names. As if the Sea were for mansion, not for transition. It was a glorious piece of the world, which ravished Peter desired to build Tabernacles on: Math. 17. yet it was perishable earth; and it might not be granted. Heaven only hath mansions. joh. 
john 14, 2.  14. (In my Father's house there are many mansions; all the world else is but of tottering Tabernacles.) And immobile regnum. Heb. 12. a kingdom that cannot be shaken; when all the kingdoms and Principalities 
Heb. 1●…, 28.  of the earth shall be overturned. This world then only is for waftage.  
There is one Sea to all men common, but a different home. We are all in this world either Strangers 
1 Peter 2, 11.  or Stragglers. The godly are strangers. 1. Pet. 2. dearly beloved, I beseech you as Pilgrims and strangers, abstain from fleshly lusts which fight against the soul. So that aged Patriarch acknowledged to the Egyptian King. Few and evil have the dates of thy servant been in his Pilgrimage. In that true golden legend of the Saints, it is said of them. They confessed 
Heb. 11, 13.  that they were strangers & Pilgrims on the earth. The wicked are stragglers too; and howsoever conentur figere pedes, and to take their portion in this life. Psal. 
Psal. 17, 14. Acts 1, 25.  17. yet they must, with judas, to their own home. We grow upward, they go forward, to heaven or hell, every man to his own place. Let the rich man promise his soul a Requiem here. Lu. 12. 20. Let the Atheistical Cardinal of Bourbon prefer his part in Paris to his part in Paradise: yet the sea is not to be dwelled on: It is but for waftage, not for perpetuity of habitation. This is the fourth Resemblance.  
5. The Sea is full of dangers. To discuss the perils of the sea belongs rather to the capacity of a Mariner, then of a Divine. I will only apprehend so much, as may serve to exemplisie this dangerous world.  
1. The Sea is one of those fearful elements, wherein there is no mercy. Oh that the world had but so much mercy, as might exempt and discharge it of this comparison. But if we take the world for the wicked of the world, we read that the very mercies of the wicked are cruel.  
2. There be Pirates in the Sea. Alas! but a handful to that huge army of them in the world. Take a short view of them from our most excellent Postillist. Fury fights against us, like a mad Turk. Fornication, like a treacherous joab; in kisses, it kills. Drunkenness is the maister-gunner, that gives fire to all the rest. Gluttony may stand for a corporal; Avarice for a Pioneer; Idleness for a Gentleman of a company. Pride must be C●…ptaine.  
But the Arch. Pirate of all is the Devil; that huge Leviathan, that takes his pleasure in this sea. Psa. 104. And his pastime is, to sink the fraught of those Merchants, that are laded with holy traffic for heaven. Canst thou draw out this Leviathan with an 
job. 41, 1, 2.  hook? or his tongue with a cord which thou lettest down? Canst thou put a hook into his nose, or bore his jaw th●…rough with a thorn? Historians speak of a fish that is a special, & oft-prevailing enemy to this Whale; called by some Vihuella, or the Swordfish. The most powerful thing to overcome this mystical Leviathan, is the sword of the Spirit: which to be seconded with the temporal sword of the Magistrate is of singular purpose. Whiles neither of these swords are drawn against this Pirate, & his malignant rabble; no marvel, if they make such massacres on the sea of this world. Let the red Dragon alone, & whilst himself comes tumbling down from heaven, he will draw down many stars with his tail.  
3. There be Rocks in the sea; which if a skilful Pilot avoid not warily, he may soon have his vessel dashed in pieces. How many Ships have been thus cast away! How many Merchant's hopes thus split? They call their vessels by many prosperous names: as the Success, the Good speed, the Triumph, the Safeguard; How vain doth one Rock prove all these titiles! The Rocks of our Marine world are Persecutions and offences: which lie as thick, as those fiery serpents in the wilderness, with their venomous and burning stings. Numb. 21. Christ's cause and Christ's cross go most commonly together: and who shall be sooner offended then his little ones? All that will live god●…y in 
2. Tim. 3, 12.  Christ jesus, shall suffer persecution. As if it were a fatal kind of destiny to them, not to be evaded. Woe 
Math. 18, 〈◊〉.  unto the world, because of offences; saith He that is able to execute vengeance upon his adversaries. It must needs be that offences come: but woe be to that man by whom the offence cometh. It were better for him, that with a Millstone hung about his neck, he were drowned in the depth of the material Sea: as his soul hath been already drowned in this mystical Sea of wickedness. Well, put the worst: if these Rocks do shatter us, if these pensecutions shall split the Bark of our life, yet this be our comfort: our death is not Mors but immortalitas: not a death, but an entrance to life uncapable of dying. Rocks in the Sea undo many a Merchant; these Rocks eventually make us happy: and often we have just cause to take up that saying. Perieramus, nisi perijssemus; we had been undone, had we not been undone.  
4. Besides Rocks, in the sea there be also gulfs. In the Sicilian sea there is Scylla, a great Rock: and Charybdis, a place of dangerous swallows: whereout was drawn that proverb. Incidit in Scyllam, cupiens vitare Charybdim. Mystically, in this world there are not only Rocks of persecutions, but gulfs and swallows of Errors and Heresies. Let us beware, lest avoiding the one, we be devoured of the other. There is a perilous Gulf in the Roman sea: (too too many of our nation have found it.) Dangerous swallows about Amsterdam. It is good to fly from the Gulf of superstition; but withal to avoid the swallow of separation. It is ill turning either to the right hand or to the left: mediocrity is the safest way. When Opinion goes before us, it is a great question, whether Truth will follow us. Straggling Dinahs' seldom return, but ravished home. Singularity in conceits concerning matters of Religion, are as perilous as to follow a plurality or multitude in evil customs. A man may perish as easily in the faire-coloured waters of heresy, as in the mud of iniquity. What matters it, whether thou be drowned in fair water or foul, so thou be drowned. Beware of these gulfs and swallows.  
5. There be straits in the sea of this world: those of Magellan or Giberaltare are less dangerous. The hard exigents of hatred, obloquy, exile, penury, misery: difficult straits, which all sea. faring Christians must pass by to the Haven of bliss. Pirates that care not which way they direct their course, but only watch to rob and spoil, are not bound to these passages. So worldlings, that never aim or intend for heaven, but to ballast themselves with the wealth of the world, from whomsoever, good or bad: or howsoever, by fair means or foul, they attain it; may keep the broad Ocean, and have sea-room enough. For broad is the way of destruction, 
Matthew. 7.  and many there be that keep it. But the godly are bound for the Coast, that lies upon the Cape of Bona Speranza, and they must of necessity pass through these straits. strait and narrow is the way that leadeth unto life, and few there be that find it. But if, like those Argo-nautae, we will sail for the Golden fleece of joy and happiness, we must be (militantes inter fluctus) content with hard Passages. It is our solid comfort, (as it was fabled of that Ship, that it was made a star in heaven) that we shall be one day, (inter syderatriumphantes) stars fixed in the right hand of God; and shining for ever in glory. This is the fifth danger of our mystical sea; straits.  
6. There be Sirens in the Sea of this world. Siren's? Hirens, as they are now called. Those in the material Sea are described to have in their upper parts the proportion or beauty of women: downwards they are squalid and pernicious. Virgo form●…sa superne, Decidit in turpem piscem. They enchant men with their voices: and with sweet songs labour sopire nautas, sopitos demergere, to lull the Mariners asleep, and sleeping to sink and drown them. What a number of these Sirens, Hirens, Cockatrices, Courteghians, in plain English Harlots swim amongst us, happy is it for him that hath only heard, and not been infected.  
Their faces, and their voices promise joy and jollity; their effects are only to drown and shipwreck men's fortunes, their credits, their lives, their souls. A Book called Opus tripartitum speaks of the Storks; that if they catch one Stork leaving his own mate, and coupling with another, they all fall upon him, and spoil him of his feathers and life to. But as if this sin were grown a virtue by custom among us, there are not wanting, who knowing the judgement of God (that they which commit such 
Rom. 1, 32.  things, are worthy of death) not only do the same, but have pleasure in them that do them. If in Authority subordinate to inferior Magistrates (the persuasion of my heart excuseth the higher powers; and the impartial proceedings of the truly Reverend and godly Prelates of this land testify it) there were not some connivence, (God forbid Patronizing) of these enormities for some sinister respects: the Sirens about our River of Thames should be (if not sent swimming to Gravesend, yet at least) taken in at Bridewell stairs.  
Perhaps a poor man incontinent may smart for it; but how often dares an Apparitor knock at a Great-mans' gate? If Lust comes under the rank of Honourable, or Worshipful, who dares tax it? But let as many as would be one Spirit with the Lord jesus, hate to be one flesh with a Siren. It is recorded 
1 Cor. 6.  of Ulysses, that he stopped his ears to the incantations of these Sirens; and having put the rest under the hatches, bound himself to the Mast; to prevent the power of their tempting witchcrafts. Ulysses was held a wise man: sure then they are no less than fools, that prove and approve their charms. No man loves a gallipot for the paint, when he knows there is poison in it. I end in the Epigram of a modern Poet. 
Si renum cupis inco●…mem servare salutem,  
Sirenum cantus effuge, sanus eris.   
7. Another peril in this mystical Sea is the frequency of tempests. Some have tempestuous looks, as Laban. Gen. 31. Some tempestuous hands, as Samballat. Nehem. 4. to hinder the building of jerusalem. Innumerable have tempestuous tongues, as Ishmael, Shimei, Rabshakeh. Such tempests have been often raised from the vapour of a malicious breath, that whole Kingdoms have been shaken with it. Master Fox mentioneth in his Book of Martyrs, that one in the street crying fire, fire; the whole assembly 
Pag. 1180.  in S. Mary's in Oxford at one Mallary's Recantation, presumed it in the Church. Insomuch, that some laboured at the doors, where through the crowd of many, not one could pass: some stuck in the windows: all imagined the very Church on fire, and that they felt the very molten lead drop on their heads: whereas all was but a false fire; there was no such matter. In like sort scandalous slanders, and invective contumelies begin at a little breach, one calumnious tongue; and get such strength, like mutineers which marching forward, that the world soon riseth in an uproar. These are called by Ambrose, Procellae mundi. And what world-faring Christian hath scaped these storms! But says Epictetus. Si rectè facis, quid eos vereris, qui non rectè reprehendunt? If thou do rightly, why shouldst thou fear them that blame wrongfully? Do well, and be happy, though thou hear ill. This is another danger, Tempests.  
8. There is yet a last peril in the Sea; which is the fish Remora. A fish●… as it is described of no magnitude, about a cubit in length; yet for strength able to stay a Ship. It is recorded, that Caius Caesar's Galley was stayed by this fish.  
There are many Remora's in this world, that hinder the good speed of Christian endeavours. Would Herod hear and obey john Baptists preaching? He hath a Remora that hinders him, Herodias. Would Nicodemus fain come to Christ? Fear of the jews is his Remora. Would Paul come to Thessalonica? The Devil is his Remora. We would have come to you once and again, but Satan hindered us. Yea even 
1 Thess. 2, 18.  doth Christ jesus purpose in his infinite mercy to suffer for us, and pre-acquaint his Apostles with it? Even Peter will be his Remora. Master favour thy 
Math. 16, 22  self. This shall not be unto thee. Hath that forward youngman any good mind to follow Christ? The parting with his goods to the poor is his Remora. Would you have him that is rich follow poverty?  
Such are our Remora's now; that hang upon our arms, like Lot's wife, deswading our departure from Sodom. Are we invited to Christ's Supper, the Gospel? Some Oxen, or Farms, or a wives idleness, the pleasures of the flesh retards us. Some business of our own is a Remora to God's business. Are we called to speak in the Truth's cause boldly? The awful presence of some great man is our Remora, we dare not. Doth our consciences prompt us to parley for the restoring of the Churches right? Our own Impropriations, and the easy gain of the tenth of our neighbour's goods, are a Remora, we cannot. Are we exhorted in the name of JESUS CHRIST, for God's mercy to us, to show mercy to his; to feed the hungry, secure the weak, relieve the poor, & make us friends of our unrighteous Mammon by charity? Alas! the world, covetous desire of gain is our Remora; we must not. Tell the Covetous man, that he is not God's Treasurer, but his Steward; and blame him for perverting the end of his Factor-ship; there is a Devil plucks him by the sleeve, thirst of gain, God he confesseth his Master; but the world his Mistress. If you ask him, why he doth not in charitable deeds obey his Master; he answers, his Mistress will not let him.  
Would the young man repent? his harlot steps forth, and like a Remora, stays his course. Let a Sermon touch a man's heart, and begin remorse in him, that he purpose reformation; good fellowship, like a Remora, stops him. Yea, let a man in an age, (for rare are the birds that drop such feathers) erect Hospitals: Piety and devotion shall meet with some Remora's, that would overthrow them. You hear the dangers of the sea of the world; the fifth circumstance of this Comparison.  
6. In the sea there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fishes that eat up fishes: so in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men that eat up men. Psal. 14. Have all the workers of iniquity no knowledge? who eat up my people 
Psalm 14, 〈◊〉.  as they eat bread. Hab. 1. The wicked man devoureth the righteous. Thou makest men as the fishes of the Sea. The labours of the poor, even his whole heritage is worn upon the proud man's back, or swallowed down into his belly. He racks rents, wrings out fines, extorteth, enhanceth, improveth, impoverisheth, oppresseth; till the poor Tenant, his wife, and children cry out for bread: & behold, all buys him scarce a suit of clothes; he eats and drinks it at one feast.  
Oh the shrill cry of our Land for this sin, and the loud noise it makes in the ears of the Lord of Hosts! The Father is dead, that kept good hospitality in the Country: and the Gallant, his son must live in London; where if he want the least superfluity, that his proud heart desireth: (and how can he but want in the infinite pride of that City?) He commits all to a hard Steward: who must wrings the last drop of blood from the Tenants hearts; before the Landlord must want the least cup to his drunkenness, the least toy to his wardrobe.  
If this be not to eat, swallow, devour men, blood and bones, than the fishes in the sea forbear it. Hear this ye oppressers! Be merciful: you will one day be glad of mercy. The yell of the poor in the Country, are as loud as your roar in the City. The Cups you drink, are full of those tears, that drop from affamished eyes, though you perceive it not. You laugh, when they lament: you feast, when they fast: you devour them, that do your service. God will one day set these things 
Psal. 50, ●…1  in order before you.  
7. The sea is full of Monsters. Innumerable, and almost incredible are the relations of travelers in this punctual demonstration. As of Estaurus, a fish chewing the cud like a beast: of the Manate, headed like an Ox: and of certain flying fishes, etc. And are there not in this world Men-monsters? I do not say of Gods making, but of their own marring.  
You would think it prodigious, to see a man with two faces. Alas: how many of these walk daily in our streets? They have one face for the Gospel, another for the mass-book: a brow of allegiance for the King, and a brow of apostasy of treason for the Pope; whensoever he shall call for it. You would think it a strange defect in nature, to see a man borne without a head: why there are innumerable of these headless men among us: who like brute beasts, have no understanding, but are led by the precipitation of their feet; follow their own mad affections. Others redundantly have two tongues, dissemblers, hypocrites: the one to bless God, the other to curse man made after his Image. 
james 3.  They have one to sing in a church, another to blaspheme and roar in a Tavern.  
Some have their faces in their feet; whereas God (Os homini sublime dedit, caelumque tueri iuss it) gave man an upright countenance, and framed him to look upwards; these look not to heaven whence they did drop, but to hell whether they will drop. Insatiable earth-scrapers, covetous wretches; that would dig to the Centre to exhale riches. Others have swords in their lips, a strange kind of people, but common; railers and revilers: every word they speak, is a wounding gash to their neighbours. Weigh it seriously. Are not these monsters?  
8 On the Sea men do not walk, but are borne in vessels; unless, like our Saviour Christ, they could work miracles. In the world, men do not so much travel of themselves, as they are carried by the stream of their own concupiscence. So saith S. Chrysost. Hîc homines non ambulant, sed feruntur; 
Hom. 7. ope●… impers.  quia Diabolus cum delectatione compellit illos in mala. Here men do not walk, but are carried: for the Devil bears them upon his back: and whiles he labours them to hell, wind and tide are on his side. When he hath them in Profundis Abyssi, upon that bottomless depth, he strives to exonerate his shoulders, and doth what he can to let them fall & sink into the infernal lake. So ●…aul saith, that temptations and snares, foolish and hurtful lusts do (no less then) 
1 Tim. 6, 9  drown men in perdition. You think yourselves on dry and firm ground, ye presumptuous wantoness; Alas! you are on the sea, an inconstant sea, 
Digitis a morte remoti Quatuor, aut septem, si sit latissima taeda.  Soon overboard. The winds will rise, the surges will beat, you will be ready to sink: cry faithfully, and in time with the Apostles. Lord save us, or we perish.  
9 Lastly, the Sea is that great Cistern, that sends waters over all the earth: conveying it thorough the veins, the springs; till those dispersed waters become Rivers, & then those Rivers run back again into the Sea. This vast world scattereth abroad her riches; drives & derives them by certain passages, as by Cunduit pipes unto many men. The rich man shall have many springs to feed him with wealth: the east & west winds shall blow him profit: industry, policy, fraud, luck shall contend to give his dition the addition of more wealth. At length when these springs have made a brook, and these brooks a river, this river runs again into the Sea. When the rich man hath sucked the world long, at last absorbetur a mundo, he is sucked up of the world. Whatsoever it gave him at many times, it takes away at once. War, exile, prison, displeasure of greatness, suits of law, death, empty that River in one moment, that was so many years a filling.  
Man's wealth is like his life; long a breeding, soon extinct. Man is born into the world with much pain, nursed with much tenderness, kept in childhood with much care, in youth with much cost. All this time is spent in expectation. At last, being now (upon the point) a man, the prick of a sword kills him. Even so is our wealth piled, so spoiled: the world, like some politic Tyrant, suffering us to scrape together abundant riches, that it may surprise us and them at once.  
Innumerable other relations would the World and the Sea afford us. I desire not to say all, but enough: and enough I have said, if the affections of any soul present shall hereby distaste the world, and grow heavenly. Oh, what is in this Sea worth our dotage! what not worthy our detestation! The sins of the world offend our God: the vanities hurt ourselves: only the good blessings serve for our godly use, and to help us in our journey. But we know that we are of God, and the whole world lieth 
1 john 5, 19  in wickedness. Pray we, that this Sea infect us not; especially drown us not. Though we lose, like the Mariners in the prophecy of jonas, our wares, our goods, our vessel, our liberties, yea our lives, let us keep our faith. It is the most dangerous shipwreck, that this naufragous' world can give us, the shipwreck of faith. They write of the serpent, 
1 Tim. 1, 19  that he exposeth all his body to the blow of the smiter, that he may save his head. So lose we our riches, our houses, lands, liberties, lives: but keep we Faith in our Head, jesus Christ.  
Though we live in the world, let us not love the world, saith S. john. Not fashion ourselves to it, saith S. Paul: hate the vices, the villainies, the vanities of it. Think it easier, for that to pervert thee, then for thee to convert that. Water will sooner quench fire, than fire can warm water. A little wormwood embitters a good deal of honey; but much honey cannot sweeten a little wormwood. Call we then on our God to preserve us, that the evil of the world infect us nor. Aristotle saith, if a man take a vessel of earth new and raw, close up the mouth thereof, throw it into the salt sea, letting it lie there a day or two; when he takes it up, he shall find fresh water in it. Though we be sowsd in this Ocean- world, yet if the Spirit of grace seal us up, the brinish waters of sin shall not enter us; but we shall be vessels of grace, here, hereafter of glory.   
Amen.   

THE Spiritual Navigator BOND For the Holy Land.  Revel. Chap. 4. ver. 6. Before the Throne there was a Sea of Glass like unto Crystal. 
IF I have been somewhat long on the Sea, you will excuse me. It is a great and vast Element to travel over in so short a time. Some Observations I have given you; that I might not cross the World without some fruit of my voyage. Only what I have spoken of the waters, let it not be drowned in the waters, as the proverb saith; not perish in your memories, without some fruit in your lives.  
The next circumstance gives the world, not only for a Sea, but Mare vitreum, a Sea of glass. You see, I must carry you further on this Element, and yet at last leave many coasts unuisited, much smothered in silence. Let not all be via navis, as the Wise man speaketh, the way of a Ship on the sea, leaving no track or print in your meditations.  
This glassy attribute shall give us observable three properties in the world. 1. Colour. 2. slipperiness. 3. brittleness. As certainly as you find these qualities in Glass, expect them in the world. 
Colour.   
There is a Glassy colour congruent to the Sea. So Virgil insinuates, describing the Nereades, certain marine Nymphs. 
Milesia vellera Nymphae Carpebant Hyali saturo fucata colore. 
Georg. 4.   And not far removed. 
Vitreisque sedilibus omnes   
Obstupuere. Which is spoken, not in respect of the matter, but of the Colour, and perspicuity. So Ovid in an Epistle. 
Est nitidus, vitreoque magis perlucidus amne, 
Sapph. Phaoni.  Fons sacer.   
All the beauty of Glass consists in the Colour: and what in the world, that is of the world, is commendable, praeter Colorem, besides the Colour? A Cottage would serve to sleep in, as well as a sumptuous Palace, but for the colour. Russets be as warm as silks, but for the glistering Colour. The Egyptian bondwoman give as much content, as Queen Vashti, but for the colour. The beauty of the fairest woman is but skin-deep: which if nature denies, art helps them to lay on colours. And when they are most artificially complexioned, they are but walking and speaking pictures. It is the colour of gold, that bewitcheth the avarous: the colours of lewels, that make the Ladies proud. If you say, these are precious and comfortable in themselves: then feed on them; and try, if those metals can (without meat) keep your life and soul together.  
The truth is: man's corporal eye sees nothing but colour. It is the sole indefinite object of our sight, whither soever we direct it. We see but the lay-part of things with these optic organs. It is the understanding, the souls interior eye, that conceives and perceives the latent virtues. All that we outwardly behold, is but the fashion of the world: and S. Paul saith, The fashion of the world perisheth. The colour fades, and the splendour of things is decayed. 
1 Cor. 7, 31.  That if the world, like aged and wrinkled Helen, should contemplate her own face in a glass; she would wonder, that for her beauty's sake Troy should be sacked and burned: man's soul endangered to eternal fire.  
Oh how is the splendour and glory of the world bated & impaired since the original creation! The sky looks dusky: the Sun puts forth a drowsy head: as if he were no longer, as David once described him, like a Bridegroom coming out of his chamber, or a strong man rejoicing to run his race. The 
Psal. 19, 5.  Moon looks pale, as if she were sick with age: and the stars do but twinkle; as if they were dim, and looked upon the earth with spectacles. The Colours of the Rainbow are not so radiant: & the whole earth shows but like a garment often died, destitute of the native hue.  
It is but colour, that delights you, ye worldlings: Esau lusts for the pottage, because they look red: and the drunkard loves the wine, because it looks red, and sparkles in the cup. Prou. 23. Look not thou upon the wine when it is red, when it giveth his 
Prou. 23, 31.  colour in the cup, when it moveth itself aright. What babes are we to be taken with these colours, that only please the eye, or the sensual part of man, & harm the soul? like children, that play with Glass, till they cut their fingers.  
Avicen saith, that glass among stones, is as a fool amongst men. For it takes all paint, and follows precious stones in colour, not in virtue. So does this world give colours to her riches, as if there were some worth and virtue in them: till we are cozened of heavenly and substantial treasures by over prising them. No matter (saith Isiodore) is more apt to make mirrors, or to receive painting then Glass. So men de●…ke the world, as the Israelites did their Calf: and then superstiously dote upon it, as Pygmalion on his carved Stone.  
But can colour satisfy? Is man's imaginative power so dull and thick, as to be thus pleased? Shall a man toil to dig a pit, and laboriously draw up the water; and then must he sit by, and not drink? or drink, and not have his thirst quenched? Yes. Thus do we long after earthly things, which obtained give us no full content: thus disregard spiritual and heavenly; whereof but once rafting, we go away highly satisfied. Say then with Bernard.  

Oh bone jesus, fons indeficiens,  
Humana corda reficiens:  
Ad te curro, te solum sitiens:  
Tu mihi salus sufficiens.   

Oh jesus, fountain ever flowing,  
Thy graces on man's soul bestowing:  
To thee I run with thirsty heart,  
And none shall want, though I have part.   
For others it shall be said. Lo, this is the man that made not God his strength: but trusted in the abundances 
Psal 52, 7.  of his riches, and strengthened himself in his wickedness. But the faithful shallbe like a green Olive-tree in the house of God; and of a fresher blee then Daniel; whom the mercy of God, wherein he 
verse 8.  trusts, waters for ever and ever. The Colour of this glassy Sea vanisheth, like the beauty of a flower; and when it is withered, who shall revive it? Rub your eyes, and look on this world better: it hath but a surfled cheek, a coloured beauty; which God shall one day scour off with a flood of fire. Trust not this Glass for reflection; as if it could present you truly to your own judgements. It is but a false Glass, and will make you enamoured both of yourselves and it: till at last, the Glass being broken, the Sea swallows you. Thus for the Colour.  
2. Glass is a slippery met●…all: a man, that walks on it, had need be shod as the Germans, that slide upon joe. But go we never so steady on this glassy sea; even the just man falls seven times a day. How soon are we tripping in our most considerate pace! David said, he would take heed to his ways; but how soon did his foot slide upon this glass! Psal. 94. 
Psal 94, 18  When I said, My foot slippeth, thy mercy, oh Lord, held me up. Let us all prey with him. Hold up my goings 
Psalm 17, 〈◊〉.  in thy paths, that my foot steps slip not. And if we have stood, let us magnify him in the next Psalm. Thou hast enlarged my steps under me; that 
Psal. 18, 35,  my feet did not slip. For the wicked, how surely soever they think themselves fixed in the world: yet Psal. 73. they are are set in slippery places. They 
Psal 73, 18.  talk of strong and subtle Wrestlers: but the cunningest wrestler of all is the world: for whose heels hath not it tripped up! The wisest Solomon, the strongest Samson, have been fetched up by this wrestler and measured their lengths on the ground. How dangerous then is it to run fast on this Sea, whereon men are scarce able to stand! No marvel, if you see them fall in troops, and lie in heaps: till with their weight they crack the Glass, and topple into the depth.  
There you shall see a knot of Gallants laid along on this glass, that have run headlong at Pride. There a Corporation of Citizens, that have run at Riches. Here a rabble of Drunkards that ran apace to the Tavern: there a crew of cheaters, that posted as fast to Tyburn. Thus the Devil laughs to see men so wildly running after vanity; and this glassy s●… so easily hurling up their heels. It is reported of the Irish, that they dig deep trenches in the ground, and pave the surface over with green turfs: that their suspectless enemies may think it firm ground. This World is the devils vaulty Sea, full of trenches and swallows: which he paves over with glass: the way seems smooth, but it is slippery: his intention is mischievous, ut lapsu graviore ruamus, that we may have the surer and sorer fall. He that walks on this slippery glass had need of three helps. Circumspect eyes, sober feet, & a good staff in his hand.  
1 He must keep his eyes in his head. Ephe. 5. See that ye walk circumspectly, not as fools, but as 
Ephe 5, 15.  wise. Pliny writes of the Eagle, that when she would make the Stag her prey, she lights down between his horns, whence he cannot shake her: and with dust ready laid up in her feathers, she so filleth his eyes, that he blinded, breaks his own neck from some high cliff or mountain. If the devil can blind a man's eyes with the dusts of vanities, he will easily fling him down on this slippery glass, and drown him in this dangerous Sea. Neither must our eyes only be careful to descry our way; but of sound and faithful discretion, not to be deluded with the spectacles, which this glassy sea presents us; so retarding our journey to heaven. Pliny reports, that when the Hunter hath stolen away the Tigress whelps, he scatters in the way great mirrors of glass: wherein when the savage creature looks, she seeing herself presented, imagines there to be her young-ones: and whiles she is much troubled to deliver them, the Hunter escapes. If we stand gazing on the glassy mirrors of this world; fame, honour, beauty, wealth, wantonness: thinking we see therein presented those dear joys, we should seek for: behold, Satan in the mean time doth insensibly rob us of them. Let us look well about us: we walk upon Glass.  
2. He must have sober feet: he had not need be drunken, that walks upon glass. If he be drunken with the vanities of this world, he may mistake himself, as that drunkard did; who seeing the resultant light of the stars shining in the water about him, thought he had been translated into heaven: and rapped in a great joy fell a waving, as he imagined, in the air, till he fell into the water, not without peril of his life. He that is spiritually drunk, may in like sort imagine the stars to be fixed in this glassy Sea, which are indeed in heaven: and that the world can afford those true joys, which are only to be found above. I have heard of some coming out of a Tavern well lined with liquor, that seeing the shadows of the chimneys in the street, made by the Moon; have took them for great blocks, and down on their knees to climb and scramble over them. So worldlings, that are drunk but not with wine; enchanted with earthly vanities, think every shadow which is put in their way to heaven, a great block, and they dare not venture. Sober feet are necessarily required to our travel on this glassy Sea.  
3 Lastly, and mostly: he that would walk steadfastly on this glassy Sea, had need of a good Staff to stay him. The best and surest, and that which will not let him fall; or if he do fall, will soon raise him, is that David speaketh of. 〈◊〉. 23. God's Staff. Though I walk 
Psalm 23, 4  through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy Staff, they comfort me: confortant; make me strong, bear and hold me up.  
Egypt is but a broken reed; he that leans on it shall find the splinters running into his hand: and cursed is he that makes fl●…sh his arm: but who leans faithfully on this Staff, shall never perish. Thus you have heard this glassy world's slipperiness.  
3. This Glass denotes brittleness. Proverb and experience justify this: As brittle as glass. A fit attribute to express the nature of worldly things: for glass is not more fragile. The world passeth away, 
1 joh. 2, 17.  and the lust thereof, saith S. john. Man himself is but brittle stuff, and he is the noblest part of the world. Man that is borne of a woman is of few days, and full of trouble. He cometh forth like a flower, 
job. 14, 1.  and is cut down, he flieth as a shadow, and continueth not. 
Sic in non hominem vertitur omnis homo.  Let him have an ample portion in this life, and his 
Psal. 17, 14.  belly be filled with God's hidden treasures. Let him be full of children, and leave the rest of his substance to his babes. Let him be happy in his Lands, in his children: in his success, and succession. Yet a little while, and the wicked shall not be: thou shalt diligently consider his place, and shalt not find it. 
Psal. 37, 10.   
Glass, whiles it is melting hot and soft, is pliable to any form; but cold and hard, it is brittle. When God first made the world, it was malleable to his working hand; to his commanding word: for he spoke the word, & things were created. The next time he toucheth it, it shall br●…ke to pieces, like a potsheard. The heavens shall pass away with a great 
2 Pet. 3, 10.  noise, the Elements shall melt with fervent heat, and the earth also, and the works that are therein, shall be burnt up. Isiodore mentions one, that came to Tiberius' the Emperor with a vial of glass in his hand: and throwing it down to the ground, it broke not; but only was bend, which he straitened again with his hammer. But, saith the same Author, the Emperor hanged him for his skill. How pleasing an invention should that false Prophet make; that should come, and tell the covetous worldling, or luxurious Epicure, that this glassy world is not brittle; but shall abide ever! But serve him, as the Emperor did; hang him up for an Atheistical liar, that so speaks.  
The decay of the parts argues the dotage of the whole. Aetna, Parnassus, Olympus are not so visible, as they were. The sea now rageth where the ground was dry: and fishes swim, where men walked. Hills are sunk, floods dried up, rocks broken, towns swallowed up of earthquakes: plants lose their force, and planets their virtue. The Sun stoops like an aged man; as weary of his course, and willing to fall asleep. All things are subject to violence and contrariety; as if both the Poles were ready to ruinate their climates. The end of all 
1 Pet. 4, 7.  things is at hand: when 
Compage soluta, Secula tot mundi suprema coaggeret hara.  God hath given us many signs of this. Portenta, quasi porrò tendentia. Signa habent, si intelligantur, linguam suam. Signs have their language, if they could be rightly understood. Vltima tribulatio multis tribulationibus praevenitur. There are many calamities preceding the last, and universal calamity of the world. No Comet, but threatens; no strange exhalations, alterations, seeming combustion in the heavens, but demonstrate the general deluge of fire, that shall destroy all. 
Nunquam futilibus percanduit ignibus aether.  As God's tokens in the plague pronounce the infallibility of instant death: so these signs of the world's sickness, are vant-currers of the destruction.  
Men are desirous to buy the Calendar; that in the beginning of the year they may know what will betide in the end; what dearth, or what death will ensue. Behold; Christ and his Apostles give us a Prognostication in the Scripture: foretelling by signs in the Sun, Moon, Stars, in the universal decay of nature, and sickness of the world; what will happen in this old year, what in the new-year, which is the world to come. The Mathematicians and Astronomers of the Earth never dreamt of an universal Eclipse of the Sun: only Christ's Almanac reports this. 
Math. 24.   
All beings are of one of these 4. sorts. 1. Some are from everlasting, not to everlasting. 2. Some to everlasting, not from everlasting. 3. One only thing is both from, and to everlasting. 4. The rest are neither to, nor from everlasting.  
1 Some are from everlasting, not to everlasting: as God's eternal decrees; which have an end in their determined time, but had no beginning. So God before all worlds determined the sending of his Son to die for us: but he came in the fullness of time, saith the Apostle. This decree had no beginning; 
Acts 2, 23. Galath. 4, 4.  it had an ending.  
2. Some are to everlasting, not from everlasting: as Angels, and men's Souls; which had a beginning in time, but shall never end; because they are created of an immortal nature.  
3. One only thing, which is indeed Ens Entium, God himself, is both from everlasting and to everlasting. For he is an uncreated, and eternal subsistence: Alpha, and Omega; that first, and last; that had neither beginning, nor shall have ending. Whom Plato called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and he calls himself to Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That was, that is, and that is to come; the same for ever.  
4. Other things are neither from everlasting, nor to everlasting: for they had a beginning, and shall have an end. Of this sort are all worldly things. God will give them their end as he is Omega, that gave them their creation as he is Alpha. All these things do decay, and shall perish. 
Mors etiam saxis, nominibusqque venit.  Death shall extend the force even upon stones and names.  
Who can then deny this world to be brittle? we see how slowly the tired earth returns us the fruits, which we trusted her bowels with. Her usury grows weak, like a decayed debtor, unable to pay us the interest, she was wont. 
Ni vis humana quotannis Maxima quaeque manu legeret.   
The World is lame, 
Georg. 1.  and every member, as it were out of joint. It caught a fall in the Cradle, as Mephibosheth by falling from his Nurse; and the older it waxeth, the more maimedly it halteth. Sin entered presently after the world's birth, and gave it a mortal wound. It hath laboured ever since of an incurable consumption; The noblest part of it, Man, first felt the smart, and in his curse both beasts and plants received theirs. It fell sick early in the morning; and hath now languished in a lingering lethargy, till the evening of dissolution is at hand.  
Now, since the world is a Sea, and so brittle, a Sea of glass, let us seek to pass over well, but especially to land well. A Ship under sail is a good sight: but it is better to see her well moored in the haven. Be desirous of good life, not of long life: the shortest cut to our haven is the happiest voyage. Who would be long on the Sea? If a storm or wrack do come, let us save the best good: whatsoever becomes of the vessel, thy body; make sure to save the Passenger, thy soul, in the day of the Lord jesus. I have now done with the Sea; and for this point, here cast anchor.  
Thus far we have surveyed this glassy Sea the world, in regard of itself. The other two attributes concern Almighty Gods Holding and Beholding, Guarding and Regarding, his Seeing and Overseeing it. Et videt, et providet: he contemplates, he governs it. His Inquisition, and his disposition is here insinuated. Somewhat (and not much) of either.  
1 That God may most clearly view all things being and done in this world; it is said to be in his sight, as clear as Crystal. As in Crystal there is nothing so little, but it may be seen: so there is nothing on earth, said or done, so slight or small, that it may escape his all-seeing providence. Heb. 4. Omnia 
Heb. 4, 13.  sunt nuda et patentia oculis eius. There is no creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him, with whom we have to do. In vain men hope to be hid from God. He that planted the ear, shall he not hear? He that 
Psal 94, 9  form the eye, shall he not see? All the earth is full of his glory. Whither shall I go from thy Spirit? or whither 
Psal. 139, 7.  shall Iflye from thy presence? It is there amply proved, that neither heaven nor hell, nor uttermost part of the Sea, nor day nor night, light nor darkness, can hide us from his face. For thou hast possessed my reins, thou hast covered me in in my mother's womb. Our sitting, walking, lying down, or rising up, the thoughts of our hearts, works of our hands, words of our lips, ways of our feet, our reins, bones, bosoms, and our mother's wombs, wherein we lay in our first informity, are well known unto him. 
Qualis, mihi dicite, Deus censendus est;  
Qui cunct a cernit, ipse autem non cernitur!  Said an old Poet. Zach. 4. The Lord hath seven 
Zach. 〈◊〉, 10.  eyes, which run to and fro through the whole earth. He is totus oculus. Let us not flatter ourselves, with those, Psal. 10. that say in their heart; God hath forgotten; he hideth his face, he will never see it: and so 
Psalm 10, 11  endeavour to pluck out the eye of knowledge itself. But there is neither couch in chamber, nor vault in the ground, clouds of day, darkness of night; bottoms of Mountains, nor holes of Rocks, nor depth of Seas; secret friend, nor more secret conscience, heaven nor hell, that can obscure or shadow us from the eye of the Lord. Wheresoever we are, let us say with jacob. The Lord is in this place, 
Gen. 28, 17.  though we be not aware of it.  
Oh the infinite things and actions, that the eye of God sees at once, in this Crystal glass of the world! Some caring to come out of debt, others to get into debt. Some delving for gold in the bowels of the earth, others in the bowels of the poor. Some buying and bargaining, others cheating in the market. Some praying in their Closets, others quafflug in Taverns. here some raising their Houses, there others ruining them. Alterum consummantem matrimonium, alterum consumentem patrimonium. One marrying, and going to the world; another miscarrying, the world going from him. There run honour and pride aequis ceruicibus. There walks fraud cheek by jowl with a Tradesman. There stalks pride, with the pace of a Soldier, but habit of a Courtier; striving to add to her own stature: feathered on the crown, corked at the heels, light all over: stretching her legs, and spreading her wings like the Ostrich, with ostentation of great flight: but nil penna, sed usus; not an inch higher or bettet. There slugs Idleness: both hands are in the bosom, whiles one foot should be in the stirrup. Hollow in his ear, preach to him: if he will not waken, prick him with goads; let the corrective Law discple him. He cries not Fodere nescio, but Fodere nolo. Not, I know not how to dig, but I will not dig.  
here halts Opinion, lame not with the shortness, but length of his legs: one foot too long, that mars the verse. There runs Policy, and moves more with an Engine, than many men can do with their hands: leading the life after this rule. Si occultè, bene. If close enough, well enough. There hurries the Papist to the Mass, and his wife the Catholic: aequiuocate before a competent judge, though Christ would not before a Caiaphas: climbing to salvation by an Attorney, and likely to speed by a Proxey.  
There slides by the meager ghost of malice, her blood drunk up, the marrow of her bones wasted, her whole body like a mere Anatomy. There fly a crew of Oaths, like a flight of dismal Ravens; croaking the Plague to the House, where the Swearer is. Zach. 5. Nay, ruin to the whole Land. jer. 23. For Oaths the Land mourneth. Here reels drunkenness, with swollen eyes, stammering feet: befriended of that poor remnant of all his wealth, (the richly stocked grounds, richly furnished house, richly filled purse, are all wasted; and nothing is left rich but) the nose. There goes murder from Aceldama, the field of blood, to Golgotha the place of dead skulls, and from thence to Hinnon the valley of fire and torments. There see Atheism projecting to displant the Paradise of God, and turn it to a wilderness of Serpents. Heaven is held but a Poet's fable: and the terrors of hell, like Hercules' club in the Tragedy, of huge bulk, but rags and straw are the stuffing. Creatures that have a little time on earth, & then vanish. Tu qui dicis, Transit Christianus, ipse transis sine Christianis. Thou that sayest, the Christians perish, dost perish thyself, and leave the Christians behind thee. Whither go these Atheists? I believe not to heaven; for they believe there is no heaven. They shall never have those joys, they would nor believe. They are not in hell neither: there is no Atheist. Where then? In hell they are indeed, but not as Atheists. They no sooner put their heads within those gates, but Atheism drops off: they believe and feel now, there is a God.  
There you shall hear Hypocrites, a pipient brood, cackling their own ripeness, when they are scarce out of their shells. Whose words and works differ, as it is seen in some Tappe-houses: when the painted walls have sober sentences on them, as Fear God, honour the King, watch and pray, be sober, etc. and there is nothing but drunkenness and swearing in the house. There is Ignorance, like a strucken Sodomite, groping for the way: nay indeed, neither discerning nor desiring it. He sees neither Numen, nor Lumen; neither Diem the daylight of the Gospel, nor Deum, the God of day and Gospel.  
There goes slovenly Faction, like a mal content, that with incendiary scruples labours to divide judah from Israel. It was a strange doom, that Valens the Emperor gave against Procopius; causing him to be tied to two great trees bowed forcibly together, and so his body to be pulled asunder, that would have pulled asunder the body of the Empire. The Humourists thrust themselves into this throng, or else I would have spared them, and that for loves sake: but truth of love must not prejudice love of Truth. If they had as Imperative tongues, and Potential hands as they have Optative minds, they would keep an Infinitive stir in the lacerated Church. God sees the malicious jesuit calling up a Parliament of Devils, to plot treasons. He hears their damnable consultations: and observes them, whiles they apparel blood-red murder, and black conspiracy, in the white robes of Religion. He saw Garnet plotting in his study; and Faulx digging in the vault; and meant to make the pit, which they digged for others, swallow themselves.  
He beholds as in a clear mirror of Crystal all our impurities, impieties; our contempt of Sermons, neglect of Sacraments, dishallowing his Saboths'. Well▪ as God sees all things so clearly; so I would to God, we would behold somewhat. Let us open our eyes, & view in this Crystal glass our own works. Consider we a little our own wicked courses, our perverse ways on this Sea. Look upon this Angle of the world; for so we think, Anglia signifies: how many vipers doth she nurse and nourish in her indulgent bosom, that wound and sting her! The Landlord's oppression, usurers extortion, Patron's Simony, Commons covetousness: our unmercifulness to the poor, over-mercifulnes to the rich; malice, ebriety, pride, profanation. These, these are the works, that God sees among us: & shall we not see them ourselves? shall we be utter strangers to our own doings? Be not deceived. Neither fornicators, nor Idolaters, nor adulterers, 
1 Cor. 6. 9  nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God. Let not us then be such. Let us not be desirous of vainglory, provoking one another, envying 
Gal. 5, 26.  one another. Me thinks here, vainglory stalks in like a Mountebank-Gallant: Provocation, like a swaggering Roarer: & Malice, like a meager and melancholy jesuit. All these things we do, and God sees in the light: and in the light we must repent them, or God will punish them with everlasting darkness. You see, how the world is clear to God's eye, as Crystal.  
Lastly, this glassy sea is not only as Crystal for the transparent brightness; that the Almighty's eye may see all things done in it. But it lies for situation before his Throne; generally for the whole, and particularly for every member, subject to his judgement and governance.  
His Throne signifies that imperial government, which he exerciseth over the world. Psal. 9 The Lord shall endure for ever: he hath prepared his Throne for 
Psal. 9, 〈◊〉, 8.  judgement. And he shall judge the world in righteousness; he shall minister judgement to the people in uprightness. Neither is it all for judgement: there is not only a terrible thunder and lightning flashing from this Throne; but out of it proceed comfortable voices: speaking the solaces of the Gospel, and binding up the brokenhearted. Therefore it is said verse 3. there is a Rainbow about the Throne; which is a sign of God's covenant, a seal of his eternal mercy towards us. This is round about the Seat; that God can look no way, but he must needs see it. So that to the faithful this Throne is not terrible. Heb. 4. Let us therefore come boldly unto the Throne of grace, that we may obtain mercy, and find grace to 
Heb. 4, 16.  help in time of need. If there be the fire of judgement, there is also the rain of Mercy to quench it.  
Neither is this a transitory Throne, subject to changes and chances, as all earthly thrones are: but Heb. 1. Thy throne, oh God, is for ever and ever: a sceptre 
Heb. 1, 8.  of righteousness is the sceptre of thy kingdom. Lu. 
Luke 1, 33.  1. He shall reign over the house of jacob for ever; and of his kingdom there shall be no end.  
He that sits on the Throne is not idle; to let all things in the world run at six and sevens: but Omnia non solum permissa a Deo, sed etiam immissa. So disposing all things, that not only the good are 
Lips.  ordained by him, but even the evil ordered. The sin is of man, the disposition of God. But let God alone with Oportet necessitatis: let us look to Oportet offi●…ij. Senacherib cannot do what he lists. God can put a bridle in his lips, a hook in his nostrils. Esay 10. O Assyrian, the rod of mine anger: & 
Esay 10, 6.  the staff in their hand is mine indignation. jeremy 51. Thou art my battell-axe and weapons of war: for with 
jer. 51, 20.  thee will I break in pieces the Nations, and with thee will I destroy Kingdoms. Vlterius ne tend odijs. Go no further upon God's wrath thou desperate wicked man. Greg. Nazian. speaks of the Emperor Valentine, infected with the Arrian heresy: that being about to write with his own hand, the proscription and banishment of Basil; the pen thrice refused to let fall any ink. But when he would needs write, such a trembling invaded his hand, that his heart being touched, he rend presently, and recanted what he had written. But I press this point no further, having in other places liberally handled it.  
The four beasts in the 8. ver. rest not day & night, saying: Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. The Fathers from these words observe the mystery of Trinity in Unity; and of Unity in Trinity: That God is thrice called Holy, signifies the Tinity: that once Lord God Almighty, the Unity. Fulgent. Quid est, quod ter Sanctus dicitur, si non est una in Divinitate substantia? Let us then with the four and twenty Elders, fall down before him that sits on the Throne, ascribing worship to to him that liveth for ever: and casting our Crowns to the ground, renouncing our own merits, say to the ternall and eternal Unity, Thou art worthy, O Lord, 
Verse 11  to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are, and were created.  
Amen.  
FINIS.